Following the downfall of President Sukarno in the mid-1960s, Pancasila was reasserted as the official Indonesian policy on religion to only recognize monotheism. Despite Christianity’s designation as the official religion of the Empire, Augustine declared its message to be spiritual rather than political. There is, for instance, no word for “religion” in languages like Sanskrit. Religion may also be thought to be subjective because the criteria by which its truth is decided are obscure and hard to come by, so there is no obvious “objective” test, the way in which there is for a large range of empirical claims in the physical world. The nūr, created by the lord, in turn brought the world into existence from drops of perspiration (gharma, ghām) that appeared in different parts of his body. The word nūr, or its derivatives, occurs forty-nine times in the Quran. Exegetes of the rationalist Mu’tazila school of theology of the eighth-10th centuries interpreted the word nūr in this passage in the sense of “the truth, the Quran and the proof” rather than the commonplace meaning of “light”. Another passage of the Quran states “The earth will shine with the light of its Lord” (Q39:69).

Shia exegetes take it to mean “the land of the soul will shine with the Lord’s light of justice and truth during the time of Imam al-Mahdi.” Sufi exegetes take nūr in this case to mean “justice”, or take the statement to mean “God will create a special light to shine on the Earth”. The word nūr comes from the same root as the Hebrew Ohr, the primal light described in the Book of Genesis that was created at the beginning. The angels, who do not have physical bodies, are made of nūr, or light, that comes from the divine Sun, the Spirit of God. Michael Bergmann, Michael Rea, William Alston and others have argued that we have good reason to be skeptical about whether we can assess whether ostensibly gratuitous evils may or may not be permitted by an all-good God (Bergmann 2012a and 2012b, 2001; Bergmann & Rea 2005; for criticism see Almeida & Oppy 2003; Draper 2014, 2013, 1996). Overall, it needs to be noted that from the alleged fact that we would be unlikely to see a reason for God to allow some evil if there were one, it only follows that our failure to see such a reason is not strong evidence against theism.

The “eye” of the intellect is an even more perfect organ of perception, and “light” may refer to this organ. Ibn Arabi distinguished three types of light: Nûr al-anwâr (The Light of lights), which reveals the absolute reality in its most transcendent aspect, anwâr al-ma’âni (The Light of the intellect) and anwâr al-tabi’â (The Light of nature). In his view, “light” can have three different meanings. Three canons promulgated at Charroux, under the leadership of Gombald Archbishop of Bordeaux and Gascony, were signed by the bishops of Poitiers, Limoges, Périgueux, Saintes and Angoulême, all in the west of France beyond the limited jurisdiction of King Hugh Capet. Central and West Africa. Hans Harder writes that in medieval Bengali Sufi cosmology the nūr muḥammad is personified. Muḥammad ibn Muṣṭafá Khādimī (c. One of Sayyid Abdul Qadir Gilani’s disciples was the Andalusian scholar Abu Bakr ibn al-Arabi, who categorized nūr into different levels of understanding from the most profound to the most mundane. The Andalusian scholar Abu Bakr ibn al-Arabi (1076-1148) elaborated the concept that Muhammad existed before creation. The light existed before creation, and everything was created from it.

To the Sufis, nūr is the first creation of Allah, and all other things and beings were gradually created from it. The imam has the nūr muḥammadī at birth, but is silent until he receives the nūr Allah. The nūr muḥammadī is the symbol of succession and the substance that connects Adam to Muhammad and Muhammad to the imams. In Aramaic it became associated with igniting candles, shifting the term to the meaning of fire, while in Arabic nūr became light. In Aramaic the term nūr means fire. The nūr Allah is the symbol of inspiration and prophecy, which the imams share with the prophets and all men chosen by God. Allah is inherited at the time the previous possessor dies. He was asked to comment on the Quranic verse Q64:8, “And believe in Allah and His Messenger and the nūr (light) that We have brought down.” He replied that the imams from the Prophet’s family were in fact the light of God (nūr Allah) in the heavens and on earth. According to the fifth Shiite Imam, Muhammad al-Baqir, the imams are the muḥaddathūn that are mentioned in the Quran, and are the light of God (nūr Allāh). It is used in reference to God, Muhammad, the Quran, the Book, the Torah, the moon and the faithful men and women.