The Ocean of the Quran

A verse by verse explanation of The Ultimate Scripture

Al-Nūr – Verse 35

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونِةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاء وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

Allah is the light of the heavens and the earth. The parable of His light is a niche wherein is a lamp – the lamp is in a glass, the glass as it were a glittering star – lit from a blessed olive tree, neither eastern nor western, whose oil almost lights up, though fire should not touch it. Light upon light. Allah guides to His light whomever He wishes. Allah draws parables for mankind, and Allah has knowledge of all things.

EXEGESIS

Nūr (light) is from the same root as nār (meaning fire) and the original root means to give off light. It also entails in it a sense of flickering and fickleness, a type of fragile impermanence.[1] Nūr can also be used metaphorically, to mean spiritual light, or intellect, and suchlike.[2] In this vein, other things too may be called nūr if they allow us to gain understanding of other things. For example, the eyes can be said to have light because they allow us to see; reason may be called light because it allows us to comprehend other things.[3]

Some have added that light also has the quality of not being seen itself, but it allows other things to be seen.[4] What they mean by this is that we do not see the rays of light in the air, but rather what they are reflecting off (and their source). In this way light does not obscure vision, but facilitates it.

Yuḍīʾu (lights up) literally means giving ḍiyāʾ, which is another term for light. There has been some discussion amongst the scholars regarding the difference between nūr and ḍiyāʾ, both of which are used for light. While some have said that they are one and the same, others have said that ḍiyāʾ has a more intensive meaning than nūr.[5] Others yet have said that ḍiyāʾ is used when light is an essential quality of something (dhātī), whilst nūr is an accidental quality (ʿaraḍī), as per the verse, It is He who made the sun a radiance (ḍiyāʾan) and the moon a light (nūran) (10:5) (see also 71:16 and 25:61).[6] Makārim Shīrāzī favours this opinion, which of course fits with the reality of how the light of the moon functions.[7]

We should note that like nūr, ḍiyāʾ may also be used in both a physical sense, Say: ‘Tell me, if Allah were to make the night perpetual over you until the Day of Resurrection, what god other than Allah could bring you light (ḍiyāʾ)? Will you not then listen?’ (28:71), and in a spiritual sense, Certainly We gave Moses and Aaron the criterion, a light (ḍiyāʾan) and reminder for the God-wary (21:48). For more discussion on the difference between the two terms, see the commentary on 10:5.

Mathal (parable) is the singular of amthāl (parables) and means something that is similar to another thing in specific attributes,[8] and in Arabic is often used to mean an example. However, mathal does not mean example here. In fact, the usage of mathal in the Quran is said to always be for parable and allegory,[9] or as a description and attribute, as in, and the loftiest description (mathal) belongs to Allah (16:60).

Mishkāh (niche) means a niche in a wall.[10] It is not a hole in a wall like a window, but rather an indentation.[11] Alternatively, it is said to be the base upon which the wick of the lamp is mounted,[12] or even the wick itself.[13] It is said that it is called a mishkāh because that base is the narrowest opening of the lamp.[14] It is said to be of foreign origin, either from Greek,[15] or more popularly from Abyssinian.[16]

Miṣbāḥ (lamp) comes from the root of ṣabaḥa, which originally carries the meaning of unveiling darkness and achieving illumination, either external or internal.[17] It is used for light and the word for morning (ṣubḥ) comes from the same root.[18] Here it means a lamp.

Zujājah (glass) from zajja, and originally means clear stones or minerals and is then used for glass as well, since glass is also clear and of similar origin.[19] The word also entails a meaning of fragility.[20]

Kawkab (star) bears similarity to the Hebrew word kokāb, Aramaic kokbā, and Syriac kawkba,[21] and Muṣṭafawī argues that the word has its root in those languages. He adds that it originally means anything that appears bright and luminous. Its difference with najm (also star) is that najm originally means simply to appear, and does not necessitate luminosity (hence it can be used for plants as well, which sprout).[22] It hence refers to any visible celestial body that appears in the sky, and can include things such as planets. Its usage here is far more suitable than najm, since the verse specifically intends to convey its luminosity.

Durrī (glittering) is attributed to durr, meaning pearl.[23] The biggest and brightest stars were described in this manner.[24]

Mubārakah (blessed) comes from baraka, which means to be blessed, to be good, and to be plentiful, whether materially or immaterially.[25] Here it means a tree that produces good fruit with many benefits.[26]

Zaytūnah (olive) is from the root zayt, and zaytūn refers to both the tree and its fruit[27] (the feminine zaytūnah is used because shajarah (tree) is linguistically feminine). Zayt (oil) is the oil extracted from olives.[28]

The li in li-nūrihi has the meaning of ilā,[29] and hence it is translated as, Allah guides to His light.

EXPOSITION

The verse of light is the central verse of this surah and one of the most famous verses of the Quran. The surah derives its name from this verse. The verse has been the subject of many lengthy commentaries and treatises, and the source and inspiration for many esoteric and mystical interpretations and even wild theorisations.

The parable of the verse raises many questions which Muslim scholars and exegetes have pondered over the centuries. What is meant by light? The niche? The lamp? The glass? Why an olive tree? What makes it blessed? What is meant by it being neither eastern nor western? What does it mean that it is shining without any fire touching it?

Aristotelian thought had long posited that vision was based on rays that were sent out from the eyes. This was the dominant theory until the scientist Hasan ibn al-Haytham – known in Europe as Alhazen – discovered in the fourth Islamic century that vision is in fact based on rays of light bouncing off objects that are received by the eyes.[30] Significant contributions to our understanding of light were also made in the same era by Abū Saʿd ibn al-Sahl, whose discoveries on the refraction of light formed the basis of what is known today as Snell’s law or Ibn al-Sahl’s law. While today we are certainly equipped with a better understanding of what light is and how it functions, it would be wrong to assume that people of those times had no scientific understanding of the matter.

Scientifically speaking, light consists of excitations in the electromagnetic quantum field – called photons – that once emitted, travel and bounce off objects. While some of them are absorbed, others are reflected and these reflected photons are picked up by our eyes and used by our brain in constructing the images we perceive. The current understanding is that a photon is an elementary particle, meaning that it cannot be divided into any smaller parts.

It is clear that when God describes Himself in this verse as light, He does not mean He is light in a physical sense, but is speaking allegorically. This is similar to when He speaks of Himself as seeing; certainly His sight has nothing to do with photons or a brain.[31] Classical commentators have also talked about this; for example, Ṣadūq says: ‘He uses this name (light) for Himself figuratively in order to expound. This is because reason establishes that God cannot be light (nūr) or luminosity (ḍiyāʾ) or from the genus of light or luminosity. This is because God is the creator of lights and the generator of all things.’[32]

Thaʿlabī says: ‘Visible light which is the opposite of darkness is not devoid of qualities such as emission (shuʿāʾ), elevation (irtifāʿ), spectrum (suṭūḥ), and luminosity (lumūʿ), and all of these are negated from God – glory be to Him – since they are qualities of temporal beings (ḥadath).’[33]

Ibn al-ʿArabī emphasises this fact, saying that when God describes Himself through parables it is because human beings are limited in their understanding to those things that are within their conceptual framework. God must be spoken of in terms that are within our conceptual framework, otherwise no one would be able to know anything about God except He Himself.[34] Parables are then one way of facilitating comprehension of things that lie beyond our conceptual framework. The usage of metaphor and allegory is of course necessary, since the true nature of God is something that is beyond limited human comprehension and language. Thus, God’s true nature and essence is indescribable and He is only to be understood through His other attributes or through such parables.

Because of the abstract and metaphorical nature of the verse, when attempting to understand it one must take care and not give leeway to imagination or give into baseless speculations, tempting as it may be. The verse is most certainly one of the mutashābihāt (metaphorical) verses of the Quran, regarding which God has said: Parts of it are definitive verses, which are the mother of the book, while others are metaphorical. As for those in whose hearts is deviance, they pursue what is metaphorical in it, courting temptation and courting its interpretation (3:7). Any interpretations of the verse should be well-grounded in the definitive verses of the Quran and sound methodology of tafsīr. Having said that, while generally one must be careful not to stray too far from the apparent meaning of a verse, that is not necessary or even permitted in a verse that is a parable; provided one does not stray into excessive speculation.

Finally, it should be noted that since the verse is allegorical, it is not necessary to assert that only one possible understanding is correct.[35]

With this in mind, we may begin our discussion on the verse with a broad observation. Verses 35-46 of this surah are a comparison between the light of guidance that illuminates and orders the lives of the faithful, versus the darkness which envelops the faithless. The believers are guided by their actions towards the light of God, whilst the faithless will arrive to see that their deeds are naught, like a mirage in a desert, One whom Allah has not granted any light has no light (verse 40).[36] The verse should hence be understood in that context and the broader context of the surah’s main theme of God’s ‘clear command’.[37]

Allah is the light of the heavens and the earth: the heavens and the earth means all of creation, like in the verse, nothing is indeed hidden from Allah on the earth or in the sky (14:38). God has described Himself as light because light as we said is that which is visible itself and also makes other things visible; as such, God can be likened to light in its truest literal sense, as He is the necessary being and true existence[38] and all other beings are contingent and exist only because He has created them and He sustains their creation, Indeed Allah sustains the heavens and the earth lest they should fall apart (35:41). This is why He says He is the light of the heavens and the earth, not that He ‘is like the light’. Nothing, neither light or darkness or any material or immaterial thing, would exist were it not for Him. There is nothing in existence except that it is a result of God’s light and illuminated by Him. The depths of the oceans and the earth, the innermost layers of a man’s soul, the farthest reaches of the vast universe, and all dimensions of existence, all are basking in His light.[39]

Furthermore, there is nothing in existence that is ignorant of His existence. This is clarified later in the surah, when He declares: Have you not regarded that Allah is glorified by everyone in the heavens and the earth, and the birds spreading their wings. Each knows his prayer and glorification, and Allah knows best what they do (verse 41).[40] To glorify someone is contingent on being aware of their existence.[41]

The light of God that illuminates all the heavens and the earth also gives order and purpose to all of that creation, Our Lord is He who gave everything its creation and then guided it (20:50). Several verses describe the light of God as His guidance or guiding message or the true reality (ḥaqq),[42] such as: Is someone whose breast Allah has opened to Islam so that he follows a light from His Lord (39:22); Certainly there has come to you a light from Allah, and a manifest book (5:15); Allah is the guardian of the faithful: He brings them out of darkness into light (2:257); We sent down the Torah containing guidance and light (5:44); They desire to put out the light of Allah with their mouths, but Allah shall perfect His light though the faithless should be averse (61:8); and many other similar verses.

So in addition to being the Creator, He is also the guide of the heavens and the earth, otherwise everything would be in chaos. Indeed, God repeatedly emphasises in the Quran that He did not create anything in vain, rather everything is made for a purpose, We did not create the heavens and the earth and whatever is between them for play. We did not create them except with reason; but most of them do not know (44:38-39).[43]

To reiterate, Allah is the light of the heavens and the earth also means God is the guide of the heavens and the earth.[44] Furthermore, He is the source of every blessing and all that is good.[45] By His guidance we may find the truth and be guarded against misguidance and confusion.[46] This meaning is made undeniably clear in the later verse, One whom Allah has not granted any light has no light (verse 40), in which the faithless who have no light are compared to those who are lost in a stormy sea. When we say light is guidance, it means the faith which takes one towards a goal and a purpose and towards the truth.

When one hears something moving in the dark, or stumbles about and touches something, they may conceive many false things about it; it is only when light shines upon it is the reality of it revealed. And the earth will glow with the light of her Lord (39:69), meaning hidden realities will become manifest and apparent. Light reveals the truth of things and it fills the heart of the faithful and guides them towards that truth.

It is the light of understanding (maʿrifah) that allows the faithful to see and witness realities in this world. It will also manifest itself as a light on the Day of Judgement, which will guide them to paradise,[47] Maybe your Lord will absolve you of your misdeeds and admit you into gardens with streams running in them, on the day when Allah will not let the Prophet down and the faithful who are with him. Their light will move swiftly before them and on their right. They will say: ‘Our Lord! Perfect our light for us, and forgive us! Indeed, You have power over all things’ (66:8).

This light of guidance and faith is found in the hearts of the faithful, O you who have faith! Be wary of Allah and have faith in His Apostle. He will grant you a double share of His mercy and give you a light to walk by (57:28). It illuminates their path and guides them towards their goal and the purpose for which God created them. Allah is the light of the heavens and the earth should hence be seen in the context of Sūrat al-Nūr’s main theme of the ‘clear command’ of God, which gives order, structure, meaning, and purpose, not only to the Muslim community, but to all of creation. Everything that is created has been guided through God’s graceful light. The Muslim community should set itself on the path of God and submit themselves to His command, so that they be harmonious with God’s creation and each other.

The rest of this verse and the following verses (36-45) then go on to explain the relationship of man with regards to that divine light. Unlike most of creation, human beings may either choose to follow that light, or turn away from it. Those who willingly follow it are the ones who have recognised the truth and are determinedly moving towards their purpose. They are described in the parable that follows, which speaks of the light of faith that a believer carries in his heart.

The parable of His light: His light should not be understood as referring to God’s essence, but rather the light of guidance and truth which comes from Him,[48] which manifests itself as faith in the heart of a believer. It is described as His to denote its import.[49] This is similar to other verses that attributes things as being His, to indicate their significance, such as she-camel of Allah (7:73), My spirit (38:72), or My house (2:125). Alternatively, it is because He is the one who has created, placed, and given these things, so they are His.[50]

Neither should His light be understood as referring to existence, since after finishing with this parable God declares, Allah guides to His light whomever He wishes, and it would be meaningless to specify it to some, since all beings by definition exist.[51]

In short, His light is the light which grants existence to all creation, but in addition to that His light is also the source of guidance. It is the maʿrifah and understanding which illuminates the hearts of the believers and allows them to see realities which were previously hidden to them, in order that they may be guided to their eternal bliss in paradise.[52]

Is a niche wherein is a lamp: oil lamps were at that time the best means for lighting a house at night. While we may use electrical equivalents today, the concept remains the same; when we wish to bring light to a house in darkness, we use lamps. In those days, the walls of a room would often have a niche carved out into them in which an oil lamp could then be placed. This allowed for the lamp to be out of the way, while simultaneously being easily accessible and providing light to the whole room.

The niche is the cradle in which the light is housed. A niche is by definition something that is out of the way, slightly hidden and not immediately apparent. It may hence intend the heart of the believer. Like a niche stores the lamp in a house, the believer carries the lamp of faith in his heart. While we may think that the heart is something hidden and that faith cannot be seen, the truth is that the light of faith will shine out from that crevasse and light its surroundings. The faith of a believer will be seen through his actions, it will shine out into society, touching people’s lives.

Regarding the niche, Rāzī relates that it helps the rays of a lamp remain more focused, adding that the light of a lamp in a small and humble house is more beneficial and effective than one in a large and gaudy house.[53] Abū Ḥayyān says that the light of a lamp is more readily visible when it is placed in the confined space of a niche, rather than out in the open.[54] Perhaps he intends that sometimes difficult and constrained situations may allow for the faith of an individual to shine more clearly.

We may ask why did God compare His light to a lamp in a niche behind a glass? Why not compare it to the brilliance and brightness of the sun? Would that not be a more apt comparison? Some scholars have replied by saying that the lamp in a niche has been set forth as an example because the sun is something in the radiance and warmth of which all bask, whether good or bad, faithful or faithless. However, the light of the guidance of God is carried exclusively in the hearts of the believers.[55] Everyone has to light the lamp in their own home. Faith is a choice and bringing that light into one’s house must be done by a believer’s own volition.

The lamp is in a glass, the glass as it were a glittering star: the glass here refers to the glass covering the wick. Ṭabrisī says that glass is specified, because it is the clearest of materials and is thus most excellent in allowing the light to be seen.[56] Glass is required to shield the flame of the lamp, so that it does not go out when the elements and environment throw themselves at it. Similarly too, the faith of a believer must be so that it can withstand the trials and tribulations of this world, or else it will be extinguished like a candle exposed to the slightest wind.[57]

The faith of a believer is protected by his perseverance, patience, reliance on God, and determination. These form the basis of his understanding of the true realities, that which is deemed maʿrifah. Like the niche encased in glass, the maʿrifah of the heart is like a glittering star shining the light of truth upon the world and circumstances that the believer occupies, allowing him to see things for what they truly are and protecting him from stumbling upon the obstacles of life.

Ibn Qayyim says that the heart of a believer is likened to a glass because of its fragility, purity, and toughness. The fragility of his heart fills him with compassion and mercy towards others. The purity of his heart understands and manifests the reality of things as they are, free from falsehood and impurity. The toughness of His heart withstands the tribulations decreed by God, stands up for justice, and opposes the enemies of God.[58] Compare this to the hearts of the faithless, unable to benefit from any light, Indeed it is not the eyes that turn blind, but the hearts turn blind – those that are in the breasts! (22:46).

Lit from a blessed olive tree, neither eastern nor western: a lamp must have fuel in order to burn. The fuel of the hallowed lamp is oil from a blessed olive tree. In order for the flame of the lamp to burn purely, it must be sourced with pure fuel. It is said that olive oil produces the purest and clearest flame,[59] giving out the least smoke.[60] The olive has also been mentioned in a few other places in the Quran. For example, in Sūrat al-Tīn it is the subject of God’s oath, By the fig and the olive, by Mount Sinai, by this secure town (95:1-3). It has been mentioned four times amongst the foodstuffs that God has blessed mankind with: So let man observe his food … and made the grain grow in it, and vines and vegetables, olives and date palms (80:24-29), as well as in verses 6:99, 6:141, and 16:11.

A tree of course represents something which is deep rooted. Additionally, the verse also emphasises the blessed nature of the tree. Like in the verses of Sūrat al-Tīn, olives and olive trees are linked in the Quran to Mount Sinai, and thus prophetic revelation: And a tree that grows on Mount Sinai which produces oil and a seasoning for those who eat (23:20). The tree mentioned there is considered to be an olive tree, and of course Mount Sinai is the mountain of blessing.[61] Many reports also link the tree of that verse to Prophet Abraham (a) and the tree of prophethood.[62]

Back to Sūrat al-Nūr, we are also told that the tree is neither eastern nor western. It is related from Ibn Abbas that this means the sun would shine on it at both sunrise and sunset – meaning it was not shaded by mountains or something similar from one side or the other – which is said to be better for its oil.[63] In other words, the expression once again emphasises the purity and brilliance of the light.

But even more than that, the usage of neither and nor conveys the idea of negation of something. The statement could have been phrased as ‘both western and eastern’ if the desire was to simply show that the tree benefits from sunshine at all times of the day. Rather, it is phrased in a way to negate it being disposed to either direction. Neither eastern nor western can thus be taken to mean it is not leaning to any extreme. This understanding would fit with what many exegetes have mentioned: that the expression means that it is neither like the Christians nor the Jews.[64] In other words, it is neither the extreme of imposing unduly difficult constraints on oneself in divine law, nor is it being guilty of the deficiency of abandoning it altogether.

Since, as we said, the olive tree links to the concept of divine revelation and prophethood, the tree can be understood as the tree of prophethood. It being neither eastern nor western could be reference to the lineage of Prophet Muhammad (s) from Prophet Abraham (a) through Prophet Ishmael (a). It is a lineage that ties him strictly neither to the Jews nor to the Christians. As the Quran declares: Abraham was neither a Jew nor a Christian. Rather, he was a ḥanīf, a muslim (3:67).[65] The Muslim believers are striving to follow the same path as those blessed individuals, The path of those whom You have blessed (1:7), and are meant to be a middle nation (2:143).

We also know that in order for a lamp to burn, it should have its fuel refilled. Considering that and all the above, we may say that the oil that fuels the lamp represents the good actions of a believer. In order for the flame of faith to be kept alive in the heart of a believer, he must regularly pour unto it from good deeds. His worship, prayers, fasts, charities, and good actions keep the flame of faith in his heart and increase its brightness the more he pours of it. The purer the actions the purer the light. These actions are based on the deep roots and holy examples of the blessed men and prophets that have come before, they are sourced from the blessed tree of prophethood. Their life and their divinely inspired example form the basis of a believer’s good actions.

Furthermore, the actions of a believer are pure and good, even before the divine spark has come. Prophet Muhammad (s) was known as the honest and trustworthy and his actions shone even before the light of divine guidance illuminated his solemn sojourn in the cave of Ḥirāʾ.

Whose oil almost lights up, though fire should not touch it: high quality oil of course glistens and glitters. Whose oil almost lights up means the oil almost seems as if it is shining with its own light, even without being lit by a flame. The oil is light in potential. It is waiting for the sacred flame to light it, so it may reveal its brilliance.

As we said, the actions of a believer are already enlightened by the light of his fiṭrah, even before the divine spark, however their true potential is revealed once they come into contact with that, An apostle reciting to you the manifest signs of Allah that He may bring out those who have faith and do righteous deeds from darkness into light (65:11). That desire for good that existed within them is allowed to blossom and glow once they find the divine light of guidance.

The believer is such that he seeks guidance himself. The guidance of God allows for the potential that is within him to be revealed. It is related from Ibn Abbas that he said: ‘The guidance in the heart of a believer is like pure oil which glitters even before fire has touched it. When fire touches it, it increases, light upon light. So too is the heart of a believer, who acts upon [the principles of] guidance before knowledge has come to him. When knowledge does come to him, he will be increased, guidance upon guidance, light upon light.’[66]

Light upon light: the light of God is a light that shines upon the light that the believer has. Their light is in reality an extension of that divine light.[67] The light of the flame, the glitter of the glass, the olive tree always basking in sunlight, the glistening of the oil … all of this evokes an almost dreamlike image of shining brilliance.

It is layers of light, each layer adding to the light and increasing its brightness. Faith is not simply binary, but it is a full spectrum, ever growing in luminosity the closer one gets to the divine source. Ascension in faith allows one to reach ever higher levels of illumination.

In addition to what we mentioned, there is another way of understanding the aforementioned. The niche can be understood as the body and existence of the believer, the lamp as his spirit and soul, and the glass as his innate nature (fiṭrah) and intellect, which almost shines, even if not yet touched by divine guidance as it is pure by nature and origin. However, when it is blessed with the light of heavenly guidance, represented by the olive tree which is not of this world (neither eastern nor western), it reaches its true potential of brilliance. This is the Light upon light, the light of guidance which is added to the light of the pure innate nature. Yet, this brilliance is found in its purest form only in some of the most devout believers, which the next verse goes on to describe.

Allah guides to His light whomever He wishes: God guides to the truth, to faith and Islam, and to His righteous path, whomever He wishes,[68] like in the later verse in this surah, Certainly We have sent down manifest signs, and Allah guides whomever He wishes to a straight path (verse 46). The wish of God is of course not arbitrary and wanton. The light of guidance is given to and received by those who sincerely seek it. God wishes to guide those who themselves wish to be guided, As for those who strive in Us, We shall surely guide them in Our ways (29:69). Those who wish to accept the signs of God and follow them are the ones who are guided. The wish of God should be understood in a twofold way here. On one level, the wish of God is that all of His creation should be good and righteous. On another level, He wishes that we choose good, because righteousness and good find true meaning when they are voluntarily chosen, not when they are forced. Hence, His wish is that we should be free to choose whether we want to be good and want to be guided and draw near to His mercy, or not.

In any case, the guidance to God’s light is not referring to the general types of guidance from which all benefit, but the specific guidance that is for those who wish to draw close to God and travel the light of His path, As for those who are [rightly] guided, He enhances their guidance, and invests them with their God-wariness (47:17).[69]

Allah draws parables for mankind: a clarification once again that what was said is a parable and should not be understood literally. Parables and examples are generally for one of two purposes: either to make something more easily understandable, or to cause one to think about the matter more carefully and ponder it more deeply.

It is important to once again remind the reader that what we have said regarding this verse is simply one possible way of understanding the allegory relating to it. The Quran invites the believers to ponder upon its verses and find inspiration therein, a blessed book that We have sent down to you, so that they may contemplate its signs (38:29). Each heart may find solace and meaning and light in different aspects of the blessed verses of the Quran.

And Allah has knowledge of all things: God’s light shines on everything. He knows who has faith, and He knows who wants His light and His guidance.

In order for the parable of this verse to be fully understood, it should be read in the context of the verses that follow.

INSIGHTS FROM HADITH

  1. From Abbas ibn Hilāl, that he asked Imam al-Riḍā (a) regarding Allah is the light of the heavens and the earth, to which he replied: ‘The guide of the people of the heavens and the earth.’[70]
  2. From Ṭalḥah ibn Zayd, that Imam al-Ṣādiq (a) related that his father said regarding this verse: ‘Allah is the light of the heavens and the earth – He began with His own light. The parable of His light means the example of His guidance in the heart of a believer; is a niche wherein is a lamp – the niche is the chest of the believer, and the lantern (qindīl) is his heart. The lamp is the light which God has placed in his heart.[71] Lit from a blessed tree – the tree is the believer. Neither eastern nor western – it is on the slopes of a mountain, neither western, meaning it has no east, nor eastern, meaning it has no west. When the sun rises it rises on it, and when it sets it sets on it. Whose oil almost lights up – the light which God has placed in his heart almost lights up, even if he were to not speak. Light upon light, duty (farīḍah) upon duty, recommendation upon recommendation. Allah guides to His light whomever He wishes – God guides to His commanded duties and recommendations whom He wills. Allah draws parables for mankind – this is an example which God has drawn for the believer.’ He then said: ‘The believer moves between five lights: his entrance is light, his exit is light, his knowledge is light, his speech is light, and his path on the Day of Judgement towards paradise is [shown to him by] light.’[72] Ṭalḥah then said to the Imam: ‘Master, may I be your ransom, they say [this is] the likeness of the light of the Lord.’ The Imam exclaimed: ‘Glory be to God! There is no likeness (mathal) for Him. God says: do not draw comparisons for Allah [16:74].’[73]
  3. There are many variations of reports that say the verse is a parable for the knowledge of the Holy Prophet which was passed on to the heart of Imam Ali (a) and the Imams after him.[74]

Note: Such narrations should be understood as referring to the Prophet and Imams as exemplars of the guidance and faith that the verse is speaking about, and not to limit its meaning.[75]

REVIEW OF TAFSĪR LITERATURE

Allah is the light of the heavens and the earth: while there have been some mujassimah (those who claim God has physical form) who have interpreted this verse to mean that ‘God is light, unlike other lights’, that is categorically wrong and rejected by erudite Muslim scholars.[76] Some have pointed also to the verses, The heart did not deny what it saw. Will you then dispute with him about what he saw?! Certainly he saw it yet another time (53:11-13), which is claimed in some reports to mean that Prophet Muhammad (s) saw the light of God on the Night of Ascension,[77] which some then take to mean that God is light. However, this is not the case and these verses are talking about either him seeing angel Gabriel or the signs of God, as per, Certainly he saw some of the greatest signs of his Lord (53:18). It is important to keep in mind that, as we mentioned, light too is a physical thing. For more detailed discussions as to why God cannot have physical form, one should refer to the theological works written on the subject.     

Other opinions regarding this statement include:

  1. From al-Ḍaḥḥāk, Hasan al-Baṣrī, and others, that God has lit up (munawwir) the heavens and the earth with the light of the stars, the sun, and the moon.[78]
  2. From Ubayy ibn Kaʿb, that He has adorned (muzayyin) the heavens with angels and the earth with prophets and scholars.[79]
  3. From Mujāhid ibn Jabr and others, that God is the one who manages (mudabbir) the affairs of the heavens and the earth.[80]
  4. From Zajjāj and others, that God is the one who gives order (nāẓim) to the heavens and the earth.[81]
  5. Ālūsī says it is the evidences (adillah) of God.[82]
  6. Mudarrisi interprets it as reason (ʿaql).[83] This is also the opinion held by Ibn Sīnā.[84]

Another way to understand this statement is ‘Allah is the light of the people (ahl) of the heavens and the earth’.[85] This is similar to saying ‘the mosque benefited from his lecture’. Naturally, it is not the building that benefits, but the people in attendance.

Zamakhsharī says that God is likened to light because He is the truth, as light is likened to truth in 2:257. He describes Himself as the truth of the heavens and the earth to denote the vastness of His luminosity and shine, or alternatively because everyone in the heavens and the earth can be illuminated by His truth.[86]

The parable of His light: there are many different ways in which the parable of this verse has been understood, of which we may mention two briefly, by way of example.

Firstly, it is said that it means the light of the Quran.[87] The lamp is the Quran, and the niche the heart of the believer, and the glass his speech and actions.[88] The Quran is in the heart of the believer and this light shines through in his words and actions. Whose oil almost lights up, though fire should not touch it, the message of the Quran is known and clear, even if one is not familiar with its words.[89] The Quran is Light upon light because the Quran is light which has been revealed to illuminate the people of this world,[90] though God has given many other signs and proofs before it as well.[91] Ālūsī says the blessed tree is the Quran since it produces boundless fruits, as in, A good word is like a good tree: its roots are steady and its branches are in the sky. It gives its fruit every season by the leave of its Lord (14:24-25).[92]

Secondly, that it is the light of Muhammad (s).[93] In an opinion attributed to Ibn Abbas, it is said that His refers to Prophet Muhammad (s), and the light is his light,[94] as is understood by some in the verse, Certainly there has come to you a light from Allah, and a manifest book (5:15).[95] The niche is his chest, the glass his heart, the lamp his prophethood,[96] which is lit from the tree of prophethood, which is Prophet Abraham (a), named blessed because it is from his progeny that so many prophets descended, and who was neither Jewish nor Christian – neither eastern nor western – and that the niche is Prophet Ishmael (a), and the lamp is Prophet Muhammad (s).[97] Another claim is that the niche is ʿAbd al-Muṭṭalib and the glass ʿAbd-Allāh, and the lamp Prophet Muhammad (s).[98] Whose oil almost lights up, though fire should not touch it means that his message is almost understood by others clearly, even if he should not speak a word.[99] Light upon light, the light of prophethood, one prophet after another.[100] The same light that was in Prophet Abraham’s (a) heart is in the heart of Prophet Muhammad (s).[101]

The lamp is in a glass: Lari has argued that the glass encasing the lamp is also a metaphor for the natural limitations of man, like a box in which he is contained, and does not allow him to touch the unreachable essence of God.[102]

The glass as it were a glittering star: from al-Ḍaḥḥāk that it is Venus,[103] or many other bright and famous celestial bodies.[104]

Lit from a blessed olive tree, neither eastern nor western: various opinions and claims have been related regarding the olive tree, but all are lacking evidence and are unacceptable:

  1. The olive tree was the first tree to sprout after the flood of Prophet Noah (a).[105]
  2. It is a Meccan olive tree, because Mecca is the centre of the world and hence neither eastern nor western.[106]
  3. The olive tree is a Syrian olive tree because Syria is neither in the east nor the west,[107] and because Syrian olive trees produce the best olives,[108] or their trees have the most blessings.[109] Rāzī rejects both this and the previous opinion, pointing out that the earth is a globe and it has no east or west in that sense, rather every point one stands in has areas that are east and west relative to it.[110]

Lari points out that God is eternal and has no origin or end. Accordingly, he argues, the light of God is not like the sun which sets and rises, or is located at a certain point; the light of God has no point of origin and flows perpetually.[111]

Whose oil almost lights up, though fire should not touch it: Muṣṭafawī argues that the glass in which is a lamp is reference to the realm of intellect. The tree which is neither eastern nor western is the glowing grace and the utmost blessed manifestation. He says that the verse speaks of both light and fire in reference to the beginning of creation, which started with heat (fire) and movement (light).[112]

Light upon light: Shaʿrāwī says the religion of God has two lights, the light of spirituality and the hereafter, but also the light of worldly bliss as well, as represented by the commands of this surah, which guide the believers to a blissful life in both realms.[113]

INSIGHTS FROM OTHER TRADITIONS

  1. You, Lord, are my lamp; the Lord turns my darkness into light.[114]
  2. Your word is a lamp to my feet and a light to my path.[115]
  3. You are the light of the world. A city set on a hill cannot be hidden.[116]
  4. 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.”[117]
  5. This is the message we have heard from him and declare to you: God is light; in him there is no darkness at all. If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin.[118]
  6. One day the trees went out to anoint a king for themselves. They said to the olive tree, “Be our king.” But the olive tree answered, “Should I give up my oil, by which both gods and humans are honoured, to hold sway over the trees?”[119]
  7. But I am like an olive tree flourishing in the house of God; I trust in God’s unfailing love for ever and ever.[120]
[1] Tahqiq, 12/308-309.
[2] Taj, 7/563.
[3] Mizan, 15/122.
[4] Mizan, 15/120-121; Sharawi, p. 10184.
[5] Tibyan, 5/339; Muhit, 6/14; Taj, 7/563. Ṭūsī says that this is why in Arabic it is said aḍāʾa al-nahār (the day was bright), but for the night it is said anār al-layl.
[6] Bahrayn, 1/272, 3/504; also related in Alusi, 9/354; Taj, 7/563.
[7] Nemuneh, 8/226. Somewhat similar to this, Muṣṭafawī says that ḍiyāʾ refers to the rays of light which diffuse, whilst nūr refers to light itself (Tahqiq, 12/308-309).
[8] Tahqiq, 11/22, m-th-l.
[9] Munyah, 19/112.
[10] Tabrisi, 7/224-225; Tabari, 18/108.
[11] See Razi, 23/389.
[12] As related in Tabrisi, 7/225; Tabari, 18/108; and others.
[13] Attributed to Mujāhid ibn Jabr (Qurtubi, 6/197). Yet another claim attributed to him is that it refers to the metal stand on which a lamp can be mounted (Muhit, 8/44). If that were the case the usage of ʿalā would seem more appropriate than fī.
[14] Tabari, 18/108.
[15] Related in Tabrisi, 7/223; Alusi, 9/359.
[16] Alusi, 9/359; Arthur Jeffries, Foreign Vocabulary of the Quran (Leiden: Brill, 2007), p. 266. This opinion is also related in Baghawi, 3/415; Razi, 23/389; Ahkam, 3/1389; Tahqiq, 6/134, sh-k-w.
[17] Tahqiq, 6/217, ṣ-b-ḥ.
[18] Thalabi, 7/102; Raghib, p. 473, ṣ-b-ḥ.
[19] Nemuneh, 14/476.
[20] Tahqiq, 4/326, z-j-j.
[21] M J Mashkour, A Comparative Dictionary of Arabic, Persian and the Semitic Languages (Tehran: Bonyād-e Farhang-e Īrān, 1978), 2/785.
[22] Tahqiq, 10/151-152, k-w-k-b.
 
[24] Thalabi, 7/102; Mizan, 15/121.
[25] Tahqiq, 1/280, b-r-k.
[26] Muhit, 8/46.
[27] Tahqiq, 4/389, z-y-t.
[28] Mizan, 15/121.
[29] Munyah, 19/211.
[30] See Sharawi, p. 10184; Peter Adamson, Philosophy in the Islamic World: A History of Philosophy Without Any Gaps (Oxford: Oxford University Press, 2016), p. 77.
[31] See also Fadlallah, 16/319-320.
[32] Tawhid, p. 156.
[33] Thalabi, 7/101. See also a philosophical discussion on why God cannot be light in Razi, 23/378-379.
[34] Ahkam, 3/1388.
[35] Munyah, 19/112.
[36] Mizan, 15/120.
[37] See the Introduction.
[38] Qurtubi, 6/196, phrases this as awjad al-ashyāʾ. Fadlallah, 16/320, describes it as God being the sabab al-ẓuhūr.
[39] See also for example Qurtubi, 6/196; Mizan, 15/120-121; Nemuneh, 14/474; Fadlallah, 16/320; Tantawi, 10/128. Subḥānī rejects this meaning, saying that only the sense of guidance is intended in the verse, not creation (Munyah, 19/212).
[40] See also 17:44.
[41] Mizan, 15/122.
[42] Ḥaqq as opposed to bāṭil (falsehood), may be taken in general usage to be equated to guidance (hudā) as opposed to misguidance (ḍalālah). Guidance means to be upon the truth, and misguidance means to be lost in falsehood.
[43] See also 38:27.
[44] Tibyan, 7/436; Tabrisi, 7/224; Tabari, 18/104; Thalabi, 7/100; Razi, 23/379; Mizan, 15/123; Nemuneh, 14/474; Fadlallah, 16/322. This opinion has been also reported from Imam al-Riḍā (a) (Tawhid, p. 155; Maani, p. 15) and has been attributed to Ibn Abbas and others.
[45] Tabrisi, 7/224.
[46] Tabari, 18/105.
[47] See Mizan, 15/121.
[48] Mizan, 15/123
[49] Thalabi, 7/101.
[50] Qurtubi, 6/197.
[51] Mizan, 15/123.
[52] Mizan, 15/120-121.
[53] See Razi, 23/386.
[54] Muhit, 8/47.
[55] Mujtaba Musawi Lari, Hidden Truths in God’s Word, trans. Abbas Jaffer (Qum: Foundation of Islamic C.P.W, 2011), pp. 214-215.
[56] Tabrisi, 7/225.
[57] See also Mujtaba Musawi Lari, Hidden Truths in God’s Word, trans. Abbas Jaffer (Qum: Foundation of Islamic C.P.W, 2011), p. 217.
[58] Ibn Qayyim, Ijtimāʿ al-Juyūsh al-Islāmiyyah, pp. 51-52, accessed at: https://shamela.ws/book/21714/20#p1.
[59] Tabrisi, 7/225; Thalabi, 7/104; Ahkam, 3/1388.
[60] Alusi, 9/363.
[61] Tibyan, 7/357-358.
[62] See for example Kafi, 8/381; Nur, 3/602-605. Makārim Shīrāzī identifies it as the tree of revelation (Nemuneh, 14/478-479).
[63] Tibyan, 7/438; Tabrisi, 7/225; Tabari, 18/110; Thalabi, 7/103; Razi, 23/390; Ahkam, 3/1387-1388; Qurtubi, 6/198. Thaʿlabī attributes this opinion to ʿIkramah. This is also the opinion adopted by Ṣadūq in Tawhid, p. 156; and Baghawi, 3/417; Alusi, 9/361; Mizan, 15/124; Munyah, 19/113. Some of them have related another contrary opinion, which claims the olive tree was shaded by other trees from both sides, so the sun would not shine directly on it. Rāzī criticises this saying olive trees thrive in ample sunlight, as does Qurṭubī. Hasan al-Baṣrī reportedly criticised this opinion, saying: ‘By God, if it was of this earth it would be either eastern or western, rather it is a parable which God has set forth for His light.’ (Tabari, 18/110; Thalabi, 7/104; Qurtubi, 6/198). Tabrisi, 7/225, relates a slight variation of this from him: ‘It is not of the trees of this world so that it could be said to be eastern or western,’ which could be understood to mean that it is some tree in heaven. However, that would be contrary to what is explicated in the former report.
[64] See for example Tabrisi, 7/225; Muhit, 8/46.
[65] See for example Tabrisi, 7/225; Razi, 23/388-390; Qurtubi, 6/201. Something similar is also attributed to ʿAbd-Allāh ibn ʿUmar, who was reportedly of the opinion that the tree means Prophet Abraham (a) and the glass Prophet Muhammad (s) (Tibyan, 7/438).
[66] Tabari, 18/107.
[67] Mizan, 15/124-125.
[68] Tantawi, 10/130.
[69] Munyah, 19/212.
[70] Tawhid, p. 155.
[71] Up to here is similar to the opinion that Ṭūsī relates from Ubayy ibn Kaʿb (7/437). Ṭabrisī relates something similar, but says it is the heart of the Prophet, rather than a believer that is meant, and he attributes the opinion to Kaʿb al-Aḥbār and other exegetes (Tabrisi, 7/225; Tabari, 18/106).
[72] This part about the five lights is mentioned by Ṭūsī as a qīla (it is said) without attributing the opinion to anyone (Tibyan, 7/438). Ṭabrisī attributes it to Ubayy ibn Kaʿb (Tabrisi, 7/226; Tabari, 18/107).
[73] Qummi, 2/102-103
[74] Tabrisi, 7/226; Basair, p. 314; Tawhid, pp. 157-159; Maani, p. 15; Mufīd, al-Ikhtiṣāṣ (Beirut: Dār al-Mufīd, 1993), p. 278.
[75] Nemuneh, 14/480.
[76] See for example Razi, 23/378; Qurtubi, 6/196.
[77] See Sadra, 4/352, where he attributes this opinion to some later Sufis, the ‘people of unveiling’ (aṣḥāb al-mukāshafāt) and the ‘masters of mystical experiences and illuminations’ (arbāb al-adhwāq wa al-ishrāqāt). The two variants of the report in question claim that when the Prophet was asked what he saw on the Night of Ascension he replied either as ‘A light that I saw’ (nūrun innī arāhu) or ‘I saw Him glowing with light’ (nūrāniyyun arāhu). Another version still quotes it as ‘He is light. How should I be able to see Him?’ (nūrun annā arāhu) (Lisan, 5/241-242). Ibn Manẓūr says this means that God is veiled by light, therefore He cannot be seen, as He is neither physical form (jism) nor accident (ʿaraḍ). Mulla Sadra seems to quote the first variant. Of course, for illuminationist philosophers who followed or were inspired by Suhrawardī’s thoughts, light played a key role in their thinking. Light also played an important role in Mulla Sadra’s philosophy, even though he was critical of some illuminationist claims, saying for example: ‘The truth is that “light” and “existence” are one and the same thing, and the existence of everything is the manifestation (ẓuhūr) of that thing. Hence, the existence of material things is also from the stages (marātib) of light. However, the illuminationists have mistakenly believed that material things are not essentially manifested, but rather they become so due to an accidental sensible light (nūr maḥsūs ʿāriḍ).’
[78] Tibyan, 7/436; Tabrisi, 7/224.
[79] Tabrisi, 7/224; Razi, 23/379. Thaʿlabī reports an opinion from Ubayy that combines this and the previous opinion (Thalabi, 7/100).
[80] Tabari, 18/105; Razi, 23/379.
[81] Razi, 23/379.
[82] Alusi, 9/362. Ṭabrisī also relates this opinion, saying it could be the signs and evidences that point out His existence as clearly and visibly as light (Tabrisi, 7/224).
[83] Mudarrisi, 8/315-316.
[84] Munyah, 19/115.
[85] Sadra, 4/350.
[86] Zamakhshari, 3/240-242. He also attributes this opinion to Imam Ali (a).
[87] Tabrisi, 7/224; Tabari, 18/106; Sadra, 4/350; Baghawi, 3/418.
[88] See also Qurtubi, 6/202.
[89] See Tabrisi, 7/227; Baghawi, 3/418.
[90] Tabari, 18/111.
[91] Qurtubi, 6/202.
[92] Alusi, 9/363.
[93] Tustari, p. 111; and as related in Tabrisi, 7/224; Tabari, 18/106. This opinion is also related from Kaʿb al-Aḥbār (Baghawi, 3/417). Similarly, from Saʿīd ibn Jubayr that the light is Prophet Muhammad (s) (Tibyan, 7/437).
[94] Tibyan, 7/437.
[95] Qurtubi, 6/197.
[96] Thalabi, 7/105.
[97] See Tabrisi, 7/225; Razi, 23/388; Qurtubi, 6/201.
[98] Tabrisi, 7/226; Razi, 23/388; Qurtubi, 6/201, who also relates that the tree could be understood as revelation and the oil as the evidences and proofs given to the prophets (Qurtubi, 6/199).
[99] Tibyan, 7/437; Tabrisi, 7/225; Tabari, 18/106.
[100] Qurtubi, 6/201. See also Tabrisi, 7/226.
[101] Thalabi, 7/105.
[102] Mujtaba Musawi Lari, Hidden Truths in God’s Word, trans. Abbas Jaffer (Qum: Foundation of Islamic C.P.W, 2011), p. 218.
[103] Qurtubi, 6/197.
[104] Related in Muhit, 8/45.
[105] Related in Tabrisi, 7/225; Thalabi, 7/104; Qurtubi, 6/198. Thaʿlabī even relates the claim that it was the very first tree ever, as does Qurṭubī. Both claims seem equally baseless.
[106] Related in Thalabi, 7/105
[107] Tibyan, 7/438; Tabrisi, 7/225; Thalabi, 7/103; Qurtubi, 6/198.
[108] Zamakhshari, 3/241; Qurtubi, 6/198.
[109] Tawhid, p. 156.
[110] Razi, 23/390.
[111] Mujtaba Musawi Lari, Hidden Truths in God’s Word, trans. Abbas Jaffer (Qum: Foundation of Islamic C.P.W, 2011), p. 220.
[112] Tahqiq, 4/388-389.
[113] See Sharawi, p. 10193.
[114] 2 Samuel 22:29.
[115] Psalms 119:105.
[116] Matthew 5:14.
[117] John 8:12.
[118] 1 John 1:5-7
[119] Judges 9:8-9.
[120] Psalms 52:8.