Allah Is The Light

Light emitting out from Brahmarhanra of Sahaja Yogis
What appears as underwater reeds is actually Allah's Light emitting out the top of the heads of a few Believers of Al-Qiyamah, with vibrations flowing out from the remaining Sahaja Yogis as they meditate on His Ruh, Shri Mataji Nirmala Devi. Allah has now fulfilled His Promise to complete the Revelation of His Light (surah 61.8 Al Saf), even though the Unbelievers may detest it! 


Their intention is to extinguish Allah's Light with their mouths: But Allah will complete (the revelation of) His light, even though the Unbelievers may detest (it.) 

Surah 61:8 Al Saff (The Battle Array)


All Unbelievers are invited to destroy this Revelation of Allah's Light.

Surah 24:35 Al Nur (The Light)

For 1,400 years this priceless parable defied all interpretation and yielded not the Fruit of its Knowledge, waiting for the Age of Qiyamah to begin. Muslims should now never forget that this Knowledge and Revelation of Al Nur and Qiyamah are irrevocably inter-linked and inseparable. 

We will now interpret the Message of the Light that was hidden from the Muslims for 1,400 years. We assure the Unbelievers (Al-Kafirun) that the Truth of Allah's Light cannot be denied or destroyed by them. 

Allah is the Light [2996] of the heavens and the earth, [2997]
The parable of His Light is as if there were a niche,
And within it a Lamp: The Lamp enclosed in Glass;
The glass as it were a brilliant star;
Lit from a blessed Tree,
An Olive, neither of the East nor of the West,
Whose oil is well-nigh luminous, though fire scarce touched it;
Light upon Light!
Allah doth set forth parables for men: and Allah doth know all things.

surah 24:35 Al Nur (The Light)
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.

Allah is the Light (2996)

Enlightened interpretation of note 2996

But we must bring all religions in their true form, in their pure form. This is the work one has to do, is to bring the religions in their purest form and not adhere to them, whatever form has been created or done by human beings. These religions are not created by human beings but by Incarnations. So human beings have made them artificial; they have made all kinds of nonsense with them.

We have to remember that religion in its true and pure form we have to respect and they are all the same. If you come to the truer form they are just the same, like the different petals of the flower. One may not look the same as other, but the whole thing makes a flower.

Sri Dyuti-Dhara Sri Nirmala Devi
Pune, India — October 13, 1988

(Dyuti-Dhara [765th]: The container of Light or Knowledge.)

We find that it was God who had created the physical light of the universe which is different from the Spiritual Light that the Quran says "Allah is". The word of course has many applications in the Quran, be it physical, spiritual, moral or figurative. It is not possible for us to see Allah because our "organs of sight" are physical and not of spiritual composition. (That is why Kash, with the eyes of his spiritual form, was able to see Allah as the Light above His Ruh Shri Mataji Nirmala Devi.)

All religions have spoken of God Almighty as Light. All Holy Scriptures have described this Light. All His Messengers have extolled humankind to search this Light. Many seekers of Truth have spent entire lives pursuing this Light. Few have seen this Light as only very ancient souls are able to see Allah as the Light within all humans. Allah is Light — This Revealed Truth is Absolute.

Of the heavens and the earth,

Enlightened interpretation of note 2997

Allah's Light shines in Heaven where all His Divine Messengers, countless angels and liberated souls live.

But His light also shines on Earth. The Qur'an says that Allah is the Light of the Earth and His incomparable parable of Al Nur then hints where it may be found. In other words, Allah begins to reveal that His Light is on Earth so that humans may search for it. All His revealed books confirm that it is within humans. It is of an incomparable brightness but can be observed directly by rare souls able to go within themselves, and enter His Kingdom in the Sahasrara. This Light of Allah may be observed for as long as possible, without ever hurting the eyes. Despite its brightness it does not emit any heat; instead, it is cool. The most unique feature of His Light is that it cast no shadows on whatever it falls. 

The sun that shines on Earth is not the Light of Allah as it is far inferior. While giving life it also burns, blinds, scorches, dries, and destroys.

Allah exists everywhere on Earth, invisible and unknown to most. Shri Jesus revealed 2,000 years ago that the Kingdom of God is within but still humans still do not see it. Thus, it is no different concerning His Light, even if it is the most dazzling and awe- inspiring illumination in the universe, as it lies hidden within their own being! Allah, in the form of Light, is in the minds of all humans — This Revealed Truth is Absolute. He, in the form of Light, cannot be seen but He sees all, and all Scriptures declare that His Spirit lives in all. That is why the Qur'an expounds "We are nearer to him than the vein in his neck!" (surah 50:16)

"In his ecstasy, al-Hallaj had cried aloud: "I am the Truth!" According to the Gospels, Jesus had made the same claim, when he had said that he was the Way, the Truth and the Life. The Koran repeatedly condemned the Christian belief in God's Incarnation in Christ as blasphemous, so it was not surprising that Muslims were horrified by al-Hallaj's ecstatic cry. Al-Haqq (the Truth) was one of the names of God, and it was idolatry for any mere mortal to claim this title for himself. Al-Hallaj had been expressing his sense of a union with God that was so close that it felt like identity. As he said in one of his poems:

I am He whom I love, and He whom I love is I: 
We are two spirits dwelling in one body.
If thou seest me, thou seest Him, and if thou seest Him, thou seest us both.

Now, this Spirit is expressed in the heart, is reflected in the heart. The centre of the Spirit we can say is in the heart. But actually the seat of the Spirit is above here, above the head and that is the Spirit of the God Almighty, say whom you call Parvardigar, you call Him Sadashiva, or you can call Him the Rahim. And you can call Him by many names which are said about the Lord who is God Almighty — Niranjan, they call Him Nirankar, every sorts of words."

Shri Purusartha-Prada Shri Nirmala Devi
Sahasrara Chakra, New Delhi, India — February 4, 1983

(Purusartha-Prada [291th]: Fulfils the four objects of life i.e., Dharma, Artha, Kama and Moksa.)

It was a daring expression of that annihilation of self and union with God that his master al-Junayd had called fina. Al-Hallaj refused to recant when accused of blasphemy and died a saintly death... .

Al-Hallaj's cry anaal-Haqq: "I am the Truth!" shows that God of the mystics is not an objective reality but profoundly subjective. Later al-Ghazzali argued that he had not been blasphemous but only unwise in proclaiming an esoteric truth that could be misleading to the uninitiated. Because there is no reality but al-Lah — as Shahadah maintains — all men are essentially divine. The Koran taught that God had created Adam in his own image so that he could contemplate himself as in a mirror. That is why he ordered the angels to bow down and worship the first man. The mistake of the Christians had been to assume that one man had contained the whole incarnation of the divine, Sufis would argue. A mystic who had regained his original vision of God had rediscovered the divine image within himself, as it had happened on the day of creation... .

The story of al-Hallaj shows the deep antagonism that can exist between the mystic and the religious establishment who have different notions of God and revelation. For the mystic the revelation is an event that happens within his own soul, while for the more conventional people like some of the elema it is an event that is firmly fixed in the past."

Karen Armstrong, A History of God
(Karen Armstrong, A History of God, Ballantine Books, 1993, p. 228-29.)


I tried to find Him on the Christian cross, but He was not there;
I went to the Temple of the Hindus and to the old pagodas,
but I could not find a trace of Him anywhere.
I searched on the mountains and in the valleys
but neither in the heights nor in the depths was I able to find Him.
I went to the Ka'bah in Mecca, but He was not there either.
I questioned the scholars and philosophers but He was beyond their understanding.
I then looked into my heart and it was there where He dwelled that I saw Him; He was nowhere else to be found."

Jalaluddin Rumi

But what happens when Allah's parables are interpreted and explained to the Unbelievers (Al-Kafirun):

Verily We have propounded for men, in this Qur'an every kind of Parable: 
But if thou bring to them any Sign, the Unbelievers are sure to say, 
"Ye do nothing but talk vanities."
Thus does Allah seal up
[3577] the hearts of those who understand not.
So patiently persevere: for verily the promise of Allah is true;
Not let those
[3578] shake thy firmness, 
Who have (themselves) no certainty of faith.

surah 30:58-60 Al Rum (The Romans)

"3577. When an attitude of obstinate resistance to Truth is adopted, the natural consequence (by Allah's Law) is that the heart and mind get more and more hardened with every act of deliberate rejection. It becomes more and more impervious to the reception of Truth, just as a sealed envelope is unable to receive any further letter or message after it is sealed.

3578. The Prophet of Allah does not slacken in his efforts or feel discouraged because the Unbelievers laugh at him or persecute him or even seem to succeed in blocking his Message. He has firm faith, and he knows that Allah will finally establish His Truth."

Abdullah Yusuf Ali, The Holy Qur'n
(Abdullah Yusuf Ali, The Holy Qur'an, p. 1024)



I do call to witness the Resurrection Day; 
And I do call to witness the self-reproaching Spirit.






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And His Forty Thieves Of Truth

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"The Niche of Lights (Mishkat al-anwar) is an accessible and richly rewarding text by one of the most fascinating and important thinkers in the history of Islam.

Born in the eastern Iranian city of Tus in 450 A.H. (1058 C.E.), Abu Hamid Muhammad al-Ghazali also died there, relatively young, in 505 A.H. (1111 C.E.). Between those two dates, however, he established himself as a pivotal figure throughout the Islamic world. By his early thirties he was a pre-eminent legal scholar and teacher in Baghdad. But then, overcome by skepticism and finding no other satisfactory way to combat his doubts, he abandoned his academic position to devote himself to reattaining religious certainty through the practice of Sufi mysticism. By his own account, he succeeded. After somewhat more than a decade of travel and ascetic contemplation, and at the instance of the sultan at that time, he emerged again into public life and teaching during his final years.

In The Niche of Lights, al-Ghazali maintains that one who truly desires to understand the relationship between God and the world must recognize not only His distance and absolute transcendence, as emphasized in Islamic theology and jurisprudence, but also His proximity to His creation—His inherent presence. The "symbolism" of the Qur'n, suggests al-Ghazali, should not be thought of primarily as literary imagery, as mere similes and metaphors. On the contrary, God employs the language that He does in order to clarify the actual nature of reality. An understanding of the structure of the cosmos and of the human soul depends upon how accurately one perceives that reality.”

Middle Eastern Text Initiative

METI Review of The Niche of Lights (Mishkat al-anwar), by al-Ghazali, a parallel English-Arabic text translated, introduced, and annotated by David Buchman

Biography of Translator

David Buchman received his Ph.D. in sociocultural anthropology from the State University of New York at Stony Brook, where he also earned his master's degree. For his dissertation he completed two years of field research on the beliefs and practices of a Sufi order in Yemen. As a Stony Brook undergraduate, he majored in religious studies with an emphasis on Islam. He has traveled throughout the Middle East pursuing the study of Arabic, Islam, and the status of contemporary Sufism. He is currently an assistant professor of anthropology and Middle East studies at Hanover College in Indiana.


"The Mishkat al-Anwar, an examination of the Light-Verse in the Koran and the symbolism of the Veils-Tradition, was written in the eleventh century by al-Ghazzali, a man of formidable intellect working in the Muslim tradition, who understood that spiritual realization entailed making a jump from the limitations of the mind and sensory experience. Abdullah discusses the inner teaching of the Mishkat al-Anwar, explaining truths which are as relevant to twenty-first century man as to seekers a thousand years ago.” (Review)       

Abdullah Dougan,
The Glimpse: The inner teaching of Abu Hamid Muhammad al-Ghazzali's Mishkat al-Anwar (The Niche for Lights)


"Abu Hamid Muhammad al-Ghazali's philosophical explorations covered nearly the entire spectrum of twelfth-century beliefs. Beginning his career as a skeptic, he ended it as a scholar of mysticism and orthodoxy. The Niche of Lights, written near the end of his illustrious career, advances the philosophically important idea that reason can serve as a connection between the devout and God. Al-Ghazali argues that abstracting God from the world, as he believed theologians did, was not sufficient for understanding. Exploring the boundary between philosophy and theology, The Niche of Lights seeks to understand the role of reality in the perception of the spiritual.
                                                                    Book Review


Friday prayer leaders affirm from mosque pulpits around the world belief in divine decree, be it good or evil. They warn their faithful listeners with this hadith: 'The most evil of things are novelties; for every novelty is an innovation. Every innovation is an error, and every error leads to the Fire.'

While Christians considered theology 'the queen of the sciences', Muslims came to consider it the work of Satan. This is because theology has confused the rank and file of Muslims. It has discouraged any kind of innovative thinking. It has paralyzed the intellectuals, preoccupying them with unsolvable questions."

Mahmoud M. Ayoub
World Religions: The Islamic Tradition


Ibn al-Arabi did not believe that the God he knew had an objective existence. Even though he was a skilled metaphysician, he did not believe that God's existence could be proved by logic. He liked to call himself a disciple of Khidr, a name given to the mysterious figure who appears in the Koran as the spiritual director of Moses, who brought the external Law to the Israelites. God has given Khidr a special knowledge of himself, so Moses begs him for instruction, but Khidr tells him that he will not be able to put up with this, since it lies outside his own religious experience. It is no good trying to understand religious "information" that we have not experienced ourselves. The name Khidr seems to have meant "the Green One," indicating that his wisdom was ever fresh and eternally renewable. Even a prophet of Moses' stature cannot necessarily comprehend esoteric forms of religion, for, in the Koran, he finds that indeed he cannot put up with Khidr's method of instruction. The meaning of this strange episode seems to suggest that the external trappings of a religion do not always correspond to its spiritual or mystical element. People, such as the ulema, might be unable to understand the Islam of a Sufi like Ibn al-Arabi. Muslim tradition makes Khidr the master of all who seek a mystic truth, which is inherently superior to and quite different from the God which is the same as everybody else's but to a God who is in the deepest sense of the word subjective."       

Karen Armstrong, A History of God


"We pass now from the texts that are centered on the mystery of light to the inner light which is the main subject of this group of Upanishadic texts but which we should not interpret in an exaggeratedly acosmic way. The process of interiorization which goes on in the Upanishads is not disconnected from the cosmological setting. Inner light it certainly is, but the Sun is still its best and living symbol. Even when all the cosmological lights are transcended, as in the passages of the Brihadaranyaka and the Mundaka Upanishads, explicit reference is made to all five cosmic sources of light: sun, moon, stars, lightning, and earthly fire. This Light of lights is none other than the Light that illumines all those other lights: it is the source of all the lights in the universe. It is the Brihadaranyaka Upanishad which, having said that God is "the Lord of what was and what shall be," adds that "Him the Gods revere as Light of lights."

within the cosmological representations of the time, the five cosmic lights present no underlying physical unity; Vedic Man does not imagine that all these lights can be seen as the same physicochemical process. But he imagines, in a similar way, that there is a supreme light, transcendent and immanent, which is the source of all these other lights. The discoverer of the atman, he who realizes the core of all things and the ultimate dimension of everything, must also discover this inner light. Even more, one could say that there is here a criterion for the authenticity of spiritual realization. The truly realized Man is a light to himself and is himself radiant for others. God is Light, the atman is Light, and so the Man who has realized the atman is self-luminous and radiant. In many traditions we can readily find examples of the luminosity of the saints, of the aura of the jivan-muktas.



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