Abdullah Hashem Aba Al-Sadiq, Jan. 1, 2025 By AimanAbir18plus – Own work, CC BY 4.0, Wikipedia
Introduction The rise of modern spiritual cults seeking to fuse Gnostic dualism with Islamic mysticism has produced dangerous theological distortions. One such example is found in the Ahmadi Religion of Peace and Light’s Chapter titled Door Number Fifteen: Light and Darkness, which resurrects the heretical cosmology of Mani—founder of Manichaeism—and merges it with esoteric Shia sources like Umm al-Kitab. This article offers a biblical polemic against these teachings, exposing their contradiction with the gospel of Jesus Christ and the true nature of God’s creation.
I. The False Dualism of Light and Darkness
The assertion that all things are made of both light and darkness, and that creation itself is a hybrid of these opposing forces, originates from ancient Gnosticism and not biblical Christianity. Mani’s doctrine of dualism—dividing the cosmos into two eternal principles, light and darkness—is utterly incompatible with the biblical doctrine of creation. Scripture teaches that darkness is not an eternal or necessary substance but the absence of light, and God alone is the source of all light.
“This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all.” (1 John 1:5, ESV)
This verse decisively refutes the idea that darkness is a necessary component of creation. God did not mix darkness into the created world; rather, light was His first spoken act (Genesis 1:3). Darkness is not a divine attribute, nor is it co-eternal with God. It is symbolic of sin, deception, and rebellion (John 3:19–20).
II. The Heresy of Mani and the False Messenger of Light
The text quotes Mani as calling himself “The Messenger of Light,” equating his role with that of Jesus. Yet Scripture is clear: Jesus alone is the Light of the World.
“Again Jesus spoke to them, saying, ‘I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.'” (John 8:12)
To equate Mani with Jesus Christ is to trample upon the uniqueness of the incarnate Son of God. Mani was a false prophet who blended Persian Zoroastrianism, Buddhism, and Christian terminology into a syncretistic and heretical system.
III. Repackaged Gnosticism in the Ahmadi Religion of Peace and Light
The excerpt from Umm al-Kitab reflects clear Gnostic themes—hidden knowledge, spiritual elitism, and the notion that the physical world is the product of a lesser god. In the narrative, Azazel (a stand-in for Satan) creates spirits and challenges the authority of the “High King,” who eventually reclaims the light and fashions a new world.
This language mimics the Gnostic myth of the Demiurge, who supposedly created the flawed material world by stealing divine light. This is not biblical theology; it is condemned heresy.
“For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving.” (1 Timothy 4:4)
The Bible teaches that creation is good, not evil, and not the product of a rebellious lesser deity. The myth of a flawed creation through the theft of divine light undermines the goodness of God’s work in Genesis.
IV. Exalting Azazel: A Satanic Inversion
Portraying Azazel as a creator, albeit a subordinate one, is a blasphemous inversion of biblical cosmology. In Scripture, Azazel (often interpreted as a reference to Satan or a scapegoat in Leviticus 16) is a symbol of sin and rebellion—not co-creator.
“You said in your heart, ‘I will ascend to heaven; above the stars of God I will set my throne on high… I will make myself like the Most High.’ But you are brought down to Sheol.” (Isaiah 14:13–15)
These words describe Satan’s fall and echo Azazel’s boast in the text above. Satan is not a god, nor a light-bearer; he is the father of lies (John 8:44).
V. The Blasphemy of Two Gods
The idea that Azazel can claim to be a god alongside the High King reveals the polytheistic foundation of the Ahmadi Religion of Peace and Light. Scripture firmly denounces any concept of dual divinity:
“Hear, O Israel: The LORD our God, the LORD is one.” (Deuteronomy 6:4) “I am the LORD, and there is no other, besides me there is no God.” (Isaiah 45:5)
Monotheism is foundational to the Christian and biblical worldview. Any system that introduces a second god—whether openly or through mystical speculation—is idolatrous.
VI. God’s Sovereign Creation vs. Mystical Fantasy
The bizarre descriptions of white domes, phoenixes, talking birds, and mystical rivers with the Tuba tree are mythological embellishments meant to dazzle the imagination but have no foundation in divine revelation. Such imagery diverts from the gospel of Christ and promotes fantasy over truth.
“They exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.” (Romans 1:25)
Rather than seeking speculative knowledge about imaginary heavenly realms, the believer is called to the simplicity of Christ (2 Corinthians 11:3) and the clear gospel of salvation.
Conclusion: Rejecting the Lie, Clinging to the Truth
Door Number Fifteen is a prime example of Gnostic revivalism dressed in Islamic clothing. It defies Scripture at every point—teaching dualism, attributing creative power to Satan, proposing two gods, and undermining the goodness of creation. The light it offers is false light, and its teachings are heretical.
Christ alone is the true Light who overcomes the darkness:
“The light shines in the darkness, and the darkness has not overcome it.” (John 1:5)
Let every follower of Christ reject the darkness of mystical speculation and cling to the revealed Word of God, who has spoken clearly in His Son, Jesus Christ (Hebrews 1:1–3).
1. The Nature of Iblis and His Rebellion
Imam Ahmed Al-Hassan states that Iblis fell due to envy mixed with “love of power, authority, kingship, and the ego,” acknowledging envy as the root cause of his fall. While envy is indeed a component of Satan’s sin, the Islamic narrative that Iblis remained a believer who rebelled out of jealousy misconstrues the biblical testimony.
Biblical Teaching on Satan’s Rebellion
The Bible clearly presents Satan’s rebellion as a willful, arrogant defiance of God’s authority, not an expression of love or faith. Isaiah 14:12–15 describes Lucifer’s prideful desire to exalt himself above God’s throne, saying, “I will ascend above the heights of the clouds; I will be like the Most High.” Similarly, Ezekiel 28:12–17 uses the king of Tyre’s lament as a typological reference to Satan’s fall, highlighting pride, corruption, and rebellion, not love or faith.
Moreover, Satan is never portrayed as a faithful servant jealous of Adam out of love for God. Instead, Scripture portrays Satan as the enemy of God and man from the beginning (Genesis 3; John 8:44). His rebellion culminated in being cast out of heaven (Revelation 12:7-9), and he remains opposed to God’s kingdom.
2. The Meaning of the Name “Iblis” and His Rank
Imam Ahmed Al-Hassan claims that “Iblis” means “father of creation,” composed of “Ib” (fatherhood) and “lis” (creation), and that angels gave him this title out of love.
Biblical and Linguistic Reality
The name “Iblis” (Arabic إبليس) is derived from the root meaning “despair” or “one who despairs” (Qur’an 15:34). It has no biblical or Hebrew origin meaning “father of creation.” This etymology is unsupported by any credible linguistic or biblical scholarship.
Additionally, Scripture does not assign Satan any creator role. God alone is the Creator of all things (Genesis 1:1; John 1:3; Colossians 1:16). Satan is a created being (Ezekiel 28:15) and thus cannot be the “father” or originator of creation. To claim otherwise is a serious theological error, verging on heresy by attributing divine creative power to a fallen angel.
3. The Claim That Iblis Created Physical Matter and the Family of Mohammed Created Light Bodies
The Imam states that Iblis created physical bodies (“clay”), while Mohammed and his Family created “light bodies.”
Biblical Response to the Claim of Satan’s Creative Role
The Bible affirms that God created all physical matter: “In the beginning God created the heavens and the earth” (Genesis 1:1). There is no biblical or theological support for the idea that Satan created physical bodies or any aspect of creation. The assertion that a fallen angel could create physical or spiritual bodies contradicts the entire Christian understanding of God’s sole sovereignty in creation.
The concept of “light bodies” as created by Mohammed’s family is foreign to biblical theology and lacks any scriptural foundation. Christian doctrine teaches that resurrection bodies and spiritual bodies are gifts of God through Christ (1 Corinthians 15:42-44; Philippians 3:21). No human or angelic being is credited with creating these.
4. The Assertion That Iblis Had the Most Faith and Was Rewarded by God
Imam Ahmed Al-Hassan states that Iblis “had the most faith of them all,” and God rewarded him with authority over creation, despite his hidden evil.
Scriptural Rebuttal
This claim contradicts fundamental biblical doctrines about faith and divine reward. Faith is rightly understood in the Bible as trust and obedience to God (Hebrews 11:6). Satan’s actions were rebellious and disobedient (1 John 3:8; Revelation 12:9), not acts of faith.
Authority given by God is never granted to those who rebel or oppose Him. God’s judgment upon Satan was expulsion and condemnation, not reward (Matthew 25:41). Any authority Satan exercises is permitted temporarily and under God’s sovereign allowance, ultimately for judgment and God’s glory (Job 1:6-12; Romans 8:28).
5. The Question of Cosmic Authority: Who Replaced Iblis?
The Imam’s claim that Iblis once had authority over physical creation and that someone replaced him upon his fall implies a transfer of cosmic power among angels.
Biblical Perspective on Cosmic Authority
Scripture makes it clear that God alone is sovereign over all creation (Psalm 103:19; Daniel 4:35). Angels serve God’s purposes but do not hold autonomous authority over creation. Satan’s dominion is limited and temporary (Luke 4:6; Ephesians 2:2).
When Satan fell, he was not replaced by another angel exercising his role; rather, God’s plan through Christ established a new order. Jesus Christ is the King over all creation (Philippians 2:9-11), and believers are co-heirs in His kingdom (Romans 8:17). No angel, fallen or otherwise, can assume the authority once arrogantly claimed by Satan.
Imam Ahmed Al-Hassan’s teachings on Iblis contain multiple serious theological errors. They:
- Misrepresent the nature of Satan’s rebellion,
- Erroneously attribute to Satan the role of creator,
- Misapply linguistic etymology,
- Incorrectly teach that Satan had supreme faith and was rewarded by God,
- And imply a cosmic hierarchy contrary to biblical revelation.
Christian theology, rooted in the authority of Scripture, affirms that God alone is Creator, Sovereign, and Judge. Satan is a fallen angel, eternally opposed to God, defeated by Christ, and ultimately destined for eternal punishment (Revelation 20:10). Any teaching elevating Satan to a creator or rewarded figure distorts biblical truth and should be firmly rejected.
1. The Irreplaceable Cosmic Authority of Iblis
Imam Ahmed Al-Hassan states that no creature, including Mohammed or Ali, was able to replace Iblis’s former position, emphasizing Iblis’s extreme greatness and tragic fall.
Biblical Perspective on Satan’s Authority and Defeat
The Bible teaches that Satan, while once a high-ranking angelic being (Ezekiel 28:12–17; Isaiah 14:12–15), was decisively defeated by God through the redemptive work of Jesus Christ (Colossians 2:15; Hebrews 2:14). There is no biblical indication that Satan’s authority remains irreplaceable or that any human or angelic being succeeds him.
Rather, the Bible reveals that God alone holds supreme authority over all creation (Psalm 103:19), and Christ has been exalted above all powers (Ephesians 1:20-22; Philippians 2:9-11). The “replacement” of Satan’s authority is not by another creature but by Christ Himself, who will ultimately judge and consign Satan to eternal punishment (Revelation 20:10).
2. The Claim That Iblis Created the Physical World
The Imam and Mani’s teachings assert that Iblis created the physical world, which is characterized as a realm of darkness imprisoning light.
Biblical Teaching on Creation
This is a fundamental theological error. The Bible declares emphatically that God alone is Creator:
“In the beginning God created the heavens and the earth” (Genesis 1:1, ESV).
All creation emanates from God’s sovereign will and power (Psalm 33:6; John 1:3). The idea that Satan (Iblis) created the material world in opposition to a divine “light realm” introduces a dualism alien to biblical monotheism. This Manichaean dualism, dividing existence into good/light and evil/darkness powers, contradicts Scripture’s teaching of one sovereign Creator God who made all things “very good” (Genesis 1:31).
3. The Division into Children of Light and Children of Darkness
The teaching divides humanity into “children of Adam” and “children of Iblis,” paralleling a cosmic dualism where light is trapped in darkness.
Biblical Analysis of Humanity and Spiritual Allegiance
While Scripture recognizes spiritual opposition between those who belong to God and those under Satan’s influence, it does not teach an inherent ontological dualism of two opposing creators or realms. Rather, humanity is created in the image of God (Genesis 1:27), fallen into sin, and capable of redemption through Christ (Romans 5:12-21; 2 Corinthians 5:17).
Believers are indeed called “children of light” (Ephesians 5:8) and those in darkness are called to repentance (Colossians 1:13). However, all humanity shares a common origin and is subject to sin’s power until redeemed by grace.
4. Salvation Through Knowledge and Light Liberation
The Imam and Mani teach salvation as knowledge and victory of good light over evil darkness, involving dietary laws to increase light and avoid darkness.
Biblical Teaching on Salvation
Biblical salvation is not a Gnostic enlightenment or liberation of trapped light. It is a gracious act of God through faith in Jesus Christ, who redeems sinners from sin and death:
“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8-9, ESV).
Salvation is not obtained by secret knowledge or dietary asceticism (Colossians 2:20-23), but by repentance, faith, and the regenerating work of the Holy Spirit (Titus 3:5; John 3:3-7).
The Old Testament and New Testament both allow eating of animals (Genesis 9:3; Acts 10:9-15). While Christians may choose various diets for health or conscience (Romans 14:1-6), no biblical teaching restricts salvation or spiritual light to vegetarianism or avoidance of animal food.
5. The World as the Prison of the Believer
The Imam quotes Prophet Mohammed as saying, “The world is the prison of the believer,” aligning with a view that the physical realm imprisons the spiritual light.
Biblical View of the World and the Believer’s Hope
While Christians acknowledge the fallen world’s bondage to sin and death (Romans 8:20-22), the Bible never teaches that believers are permanently imprisoned by the physical realm. Rather, believers are called to live in the world as witnesses of Christ’s kingdom (John 17:14-18), embody holiness (1 Peter 1:15-16), and anticipate resurrection and eternal life in the new heavens and new earth (Revelation 21:1-4).
The world is a temporary place of testing, sanctification, and mission, not a prison from which we must escape through secret knowledge or dietary discipline.
Imam Ahmed Al-Hassan’s teaching on Iblis, creation, and salvation reflects a Manichaean dualism profoundly incompatible with biblical monotheism and orthodox Christian theology. Specifically:
Dietary practices do not affect spiritual salvation or the increase of light within the soul.
Satan is a fallen creature, decisively defeated and replaced in authority by Christ, not irreplaceable or the creator of the physical world.
God alone is Creator of all things, and creation is fundamentally good, not an evil prison of darkness.
Humanity’s salvation is not by secret knowledge or light/darkness dualism but by grace through faith in Jesus Christ.
Theological Problems with the Concept of Light and Darkness as Inseparable
Biblical Understanding of Light and Darkness
The biblical narrative presents light and darkness not as co-dependent entities but as stark moral and ontological opposites:
- Genesis 1:2-4 introduces light as the first created good separating darkness: “And God said, ‘Let there be light,’ and there was light. And God saw that the light was good. And God separated the light from the darkness” (ESV). Darkness is the absence or rejection of God’s light.
- John 1:5 states, “The light shines in the darkness, and the darkness has not overcome it.” Here darkness is portrayed as a hostile force that cannot extinguish the light.
- 1 John 1:5: “God is light, and in him is no darkness at all.” This clear theological statement affirms that God’s nature is pure light and entirely devoid of darkness, thus denying any necessary coexistence or mixture of the two.
Darkness as a Reality Apart from Light
Contrary to the claim that “darkness does not exist without light,” Scripture clearly presents darkness as a real and opposing force to light—often used metaphorically for evil, sin, and separation from God (Ephesians 5:8; Colossians 1:13). Darkness is not merely a lack of light but is associated with the dominion of Satan (John 12:35-36) and spiritual blindness (2 Corinthians 4:4).
Refutation of the Claim that All Things Contain Light
The assertion that all things must contain some measure of light to exist is an unbiblical metaphysical speculation with no foundation in Christian doctrine:
- Colossians 1:16-17 teaches that “all things were created through him and for him. And he is before all things, and in him all things hold together.” Creation is by God’s sovereign will, not dependent on a dualistic interplay of light and darkness.
- Romans 8:20-22 describes creation as subjected to futility and bondage to decay, a fallen state awaiting redemption, not an accumulation of light.
The notion that “juice of fruits” or “wine” is a literal “light” or divine substance contradicts biblical usage, which treats wine variously as a gift of God for joy (Psalm 104:14-15; Ecclesiastes 9:7) and a potential occasion of sin if abused (Ephesians 5:18). The Bible never attributes inherent salvific or metaphysical “light” to wine or fruit juices.
Critique of the Spiritual Energy and Visionary Claims
The teachings about secretions or energies from birds’ nests releasing “edges of the soul” to perceive other realms align with occult and animistic beliefs, not Christian orthodoxy. Scripture forbids such practices:
- Deuteronomy 18:10-12 explicitly forbids divination, necromancy, and consulting spirits, practices often associated with attempts to access spiritual realms apart from God.
- The New Testament warns against being deceived by “powers and authorities” of the darkness (Ephesians 6:12), and instead calls believers to “walk as children of light” (Ephesians 5:8).
Christian spirituality is grounded in the indwelling of the Holy Spirit (John 14:16-17), not in energies derived from animals or plants.
The Fallacy of the Alleged Permissibility of Narcotics and Wine in “Controlled” Contexts
The passage’s suggestion that narcotic plants such as marijuana, heroin, and hops might release spiritual light in controlled, disciplined gatherings is not supported by biblical ethics:
- Ephesians 5:18: “Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit.” The biblical injunction is clear: the Spirit fills the believer, not drugs or intoxicants.
- While wine is used symbolically in the Eucharist and was part of Old Testament sacrificial and festive contexts (e.g., Psalm 104:15; Isaiah 25:6), biblical holiness requires sobriety and self-control (1 Peter 5:8).
- The Bible never sanctions the use of mind-altering substances for spiritual experiences; rather, it warns of their dangers (Proverbs 20:1; 1 Corinthians 6:12).
Conclusion
The teachings attributed to Imam Ahmed Al-Hassan regarding the metaphysical interdependence of light and darkness, the inherent light within all things, and the spiritual efficacy of certain natural substances are deeply at odds with biblical revelation.
Scripture unequivocally declares:
- Light and darkness are antithetical realities, with God as the sole source of true light.
- Creation is by God’s sovereign will, not a dualistic conflict between light and matter.
- True spiritual illumination comes from the Holy Spirit, not from natural energies or substances.
- The Christian life calls for sobriety, self-control, and rejection of occult or Gnostic syncretism.
Therefore, these doctrines represent a syncretistic, Gnostic-inspired error that Christians must reject to uphold the purity of biblical teaching.
The assertion that “darkness does not exist without light” is philosophically appealing but theologically insufficient when removed from the biblical framework. The Scriptures affirm that God is light and in Him there is no darkness at all (1 John 1:5). Light and darkness are not merely natural phenomena or neutral energies but are deeply moral and spiritual realities symbolizing holiness and sin, truth and falsehood (John 1:4–5; Ephesians 5:8–11).
1.1 God as the Source of True Light
“God is light, and in Him is no darkness at all.” (1 John 1:5, ESV)
This foundational truth excludes any notion that demonic or worldly substances—especially intoxicants—can carry “light” in the divine or salvific sense. Light in Scripture signifies God’s holiness, truth, and life-giving presence. To attribute “light” or spiritual elevation to substances that impair the mind and body is a profound theological error.
2. The Biblical View on Intoxicants
2.1 Prohibition of Drunkenness and Intoxication
Scripture clearly condemns drunkenness and warns of its destructive effects on both the individual and the community.
“Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit.” (Ephesians 5:18, NIV)
“Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.” (Proverbs 20:1, KJV)
Far from being a vehicle for spiritual enlightenment or travel to other realms, intoxicants are depicted as deceivers that lead to sin and spiritual blindness.
2.2 The Mind and Body as Temples of the Holy Spirit
Christian theology emphasizes that the believer’s body and mind are sacred:
“Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own.” (1 Corinthians 6:19, NIV)
The deliberate use of substances that alter consciousness contradicts the biblical call to sober-mindedness and self-control:
“Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.” (1 Peter 5:8, ESV)
3. The Fallacy of Drug-Induced Spiritual Experiences
3.1 False Spirituality and Deception
The claim that intoxication leads to genuine spiritual journeys or encounters with otherworldly realms reflects a syncretism of occult and drug culture, not biblical spirituality. Scripture warns against spiritual deception and counterfeit experiences:
“For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ.” (2 Corinthians 11:13, ESV)
“And no wonder, for even Satan disguises himself as an angel of light.” (2 Corinthians 11:14, ESV)
Spiritual experiences induced by substances are unreliable and often demonic in origin, not divine.
3.2 Death by Overdose: A Biblical Perspective
The text claims that death by overdose occurs because “the soul cannot return.” Scripture attributes death to sin and separation from God, not to metaphysical displacement:
“The wages of sin is death.” (Romans 6:23, NIV)
Drug abuse and overdose are tragic consequences of a fallen world’s bondage to sin, not mystical journeys to other planes.
4. The Danger of Encouraging Intoxicants in Religion
4.1 Contradiction to Biblical Holiness
The Imam’s alleged endorsement of drug users and criminals as the foundation for a new religious movement starkly contradicts biblical calls for repentance and transformation:
“Do not be deceived: ‘Bad company ruins good morals.’” (1 Corinthians 15:33, ESV)
“Repent therefore, and turn back, that your sins may be blotted out.” (Acts 3:19, ESV)
Biblical salvation calls for sanctification—turning away from sin and its practices, not their celebration.
4.2 The Gospel’s True Message
Jesus came to save sinners (1 Timothy 1:15) but He calls them to repentance and new life in Him. Any doctrine glorifying sin, addiction, or altered consciousness undermines the gospel of grace and redemption.
5. Scriptural Rebuttal of Claims Regarding Light in Wine and Plants
The notion that wine is “Abdul-Noor” (Servant of Light) or that fruit juices carry divine light is an innovation without biblical support. Scripture contains warnings against wine abuse, but also acknowledges moderate use as a blessing (Psalm 104:14–15), never attributing to it spiritual light or enlightenment.
“And do not get drunk with wine, for that is debauchery, but be filled with the Spirit.” (Ephesians 5:18, ESV)
Such metaphysical claims confuse physical properties with spiritual realities, leading to theological error and practical harm.
Conclusion
The doctrine that intoxicants carry divine light or spiritual energy enabling travel to other realms is antithetical to biblical teaching. Scripture clearly identifies God as the only true source of light and warns against the use of substances that impair judgment and holiness. The biblical gospel calls sinners to repentance and sober transformation, not altered states induced by plants or drugs.
Therefore, any religious teaching that endorses the use of intoxicants as a means of spiritual enlightenment must be firmly rejected. True light comes only through Jesus Christ:
“I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” (John 8:12, ESV)
References
- Holy Bible, English Standard Version (ESV)
- John Calvin, Institutes of the Christian Religion, Book I, on the nature of God’s light and spiritual illumination
- J. I. Packer, Knowing God, chapters on God’s holiness and light
- Wayne Grudem, Systematic Theology, section on sin, darkness, and spiritual illumination