Surah An-Noor (24) — Ayah 35

(Ayah 35) ➊ {اَللّٰهُ نُوْرُ السَّمٰوٰتِ وَ الْاَرْضِ:} "Allah is the Light of the heavens and the earth"—that is, the heavens and the earth are illuminated only by Allah's light. If He were not, nothing would exist. Shah Abdul Qadir (may Allah have mercy on him) writes: "That is, the brightness and habitation of the earth and the heavens are from Allah. If His help were not there, all would become desolate." Remember, here Allah being the Light of the heavens and the earth does not mean that Allah's personal light is the light of the heavens and the earth and is what illuminates them. The proof is that in this verse, an example of this light is given, whereas Allah has no example, as He said: «{ لَيْسَ كَمِثْلِهٖ شَيْءٌ }» [ الشورٰی : ۱۱ ] "There is nothing like unto Him." Another proof is that in this verse, the light mentioned is that by which the heavens and the earth are illuminated, whereas Allah's personal light is behind a veil. Abu Musa (may Allah be pleased with him) says that the Messenger of Allah (peace and blessings be upon him) stood among us and mentioned five things, he said: [ إِنَّ اللّٰهَ عَزَّ وَجَلَّ لَا يَنَامُ وَلَا يَنْبَغِيْ لَهُ أَنْ يَّنَامَ، يَخْفِضُ الْقِسْطَ وَ يَرْفَعُهُ، يُرْفَعُ إِلَيْهِ عَمَلُ اللَّيْلِ قَبْلَ عَمَلِ النَّهَارِ وَ عَمَلُ النَّهَارِ قَبْلَ عَمَلِ اللَّيْلِ، حِجَابُهُ النُّوْرُ، لَوْ كَشَفَهُ لَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا انْتَهَی إِلَيْهِ بَصَرُهُ مِنْ خَلْقِهِ] [مسلم، الإیمان، باب في قولہ علیہ السلام ’’إن اللہ لا ینام‘‘ …:۱۷۹ ] "Allah, the Mighty and Majestic, does not sleep, and it is not befitting for Him to sleep. He lowers the scales and raises them. The deeds of the night are raised to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is light. If He were to remove it, the radiance of His Face would burn everything of His creation that His gaze reaches."

➋ In this verse, the meaning of {’’ نُوْرُ ‘‘} is {’’ذُوْ نُوْرٍ‘‘}, that is, the one who illuminates, just as {’’زَيْدٌ عَدْلٌ‘‘} does not mean that Zaid is justice and fairness itself, but that Zaid is one who possesses justice and fairness. Some commentators have expressed this meaning in these words: {’’ اَللّٰهُ نَوَّرَ السَّمٰوَاتِ وَالْأَرْضَ ‘‘} that is, Allah alone is the One who has illuminated the heavens and the earth. (Quoted by Ibn Kathir from Dahhak) By the heavens and the earth is meant the entire world, that is, everything in the universe is illuminated by the light created by Allah. This light is both physical and spiritual.

There are many types of physical light. One is the light that is itself luminous and illuminates others, such as the sun, moon, stars, electricity, fire, all kinds of lamps, fireflies, and every animal or tree from which light emanates; all these are created by Allah. Another is the light that Allah has placed in every particle of the universe in the form of beauty or energy, for example, the beauty of the face is called the light of the face, the members of a household are the light of the house, the light of the throat spreads light in the form of sound, the light of the tongue is manifested in speech, the energy of every limb is its light. The sea, mountains, trees, deserts—in short, the beauty and benefits of everything are Allah's light, which He has placed in them. All of this is created by Allah. Another type of light is the ability of each organ by which an animal or human perceives the light spread throughout the universe, for example, the light of sight in the eye; if it is absent, neither the sun, moon, nor any light can be seen, nor the beauty spread in every particle of the illuminated universe, which is why it is said about a blind person that there is no light in his eyes. The light of the ear is its power of hearing. Similarly, the powers of touch, taste, and smell are the light of those organs in which they are placed. Likewise, hunger, thirst, sexual desire, and countless other abilities are the light of their respective organs. Shah Abdul Qadir (may Allah have mercy on him) has beautifully summarized, as mentioned above, that the brightness and habitation of the earth and the heavens are from Allah; if His help were not there, all would become desolate.

There are also many types of spiritual light. One is Allah's guidance, by which the darkness of misguidance is removed. Allah has sent down this light of guidance through the prophets. Allah said: «{ يٰۤاَيُّهَا النَّاسُ قَدْ جَآءَكُمْ بُرْهَانٌ مِّنْ رَّبِّكُمْ وَ اَنْزَلْنَاۤ اِلَيْكُمْ نُوْرًا مُّبِيْنًا }» [ النساء : ۱۷۴ ] "O people! Surely there has come to you a clear proof from your Lord, and We have sent down to you a clear light." And He said: { هُوَ الَّذِيْ يُنَزِّلُ عَلٰى عَبْدِهٖۤ اٰيٰتٍۭ بَيِّنٰتٍ لِّيُخْرِجَكُمْ مِّنَ الظُّلُمٰتِ اِلَى النُّوْرِ وَ اِنَّ اللّٰهَ بِكُمْ لَرَءُوْفٌ رَّحِيْمٌ } [ الحدید : ۹ ] "He it is Who sends down clear verses upon His servant, that He may bring you out from darknesses into light. And indeed, Allah is to you Most Kind, Most Merciful." And He said: «{ اَللّٰهُ وَلِيُّ الَّذِيْنَ اٰمَنُوْا يُخْرِجُهُمْ مِّنَ الظُّلُمٰتِ اِلَى النُّوْرِ }» [ البقرۃ : ۲۵۷ ] "Allah is the Protector of those who believe; He brings them out from darknesses into light." And He said: «{ قَدْ جَآءَكُمْ مِّنَ اللّٰهِ نُوْرٌ وَّ كِتٰبٌ مُّبِيْنٌ }» [ المائدۃ : ۱۵ ] "Indeed, there has come to you from Allah a light and a clear Book." See also Surah Al-An'am (122) and Surah Ash-Shura (52). The second type of this spiritual light is the ability to recognize and accept the truth, which is in the heart of the believer, which Allah has placed in the heart of every human from the beginning, but sometimes, due to the effect of the environment or one's own misdeeds, one is deprived of it. The Messenger of Allah (peace and blessings be upon him) said: [ مَا مِنْ مَوْلُوْدٍ إِلَّا يُوْلَدُ عَلَی الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ كَمَا تُنْتَجُ الْبَهِيْمَةُ بَهِيْمَةً جَمْعَاءَ هَلْ تُحِسُّوْنَ فِيْهَا مِنْ جَدْعَاءَ ؟ ] [بخاري، تفسیر سورۃ الروم، باب لا تبدیل لخلق اللہ : ۴۷۷۵، عن أبي ھریرۃ رضی اللہ عنہ ] "Every child is born upon the fitrah, then his parents make him a Jew, or a Christian, or a Magian, just as an animal is born whole—do you see any among them with a cut ear or nose (i.e., it is people who later cut their ears or noses)?" If this light of guidance is not in a heart, then no matter how many prophets come or how many divine verses are revealed, the blind-hearted person gains nothing from them, and if this light is not in the eyes or ears, then all miracles and every admonition are useless, as Allah said: «{ لَهُمْ قُلُوْبٌ لَّا يَفْقَهُوْنَ بِهَا وَ لَهُمْ اَعْيُنٌ لَّا يُبْصِرُوْنَ بِهَا وَ لَهُمْ اٰذَانٌ لَّا يَسْمَعُوْنَ بِهَا }» [ الأعراف : ۱۷۹ ] "They have hearts with which they do not understand, and they have eyes with which they do not see, and they have ears with which they do not hear."

The meaning of the whole verse is that all the brightness and habitation of the universe is from Allah's grace; if He were not, nothing would remain. All sources of light, such as the sun, moon, etc., the universe illuminated by them, and the light by which they are perceived, are all created by Him. Similarly, the light of faith is also granted by Him; He sent revelation, sent prophets, revealed books, and placed in hearts the light to accept them.

➌ In { ’’ اَللّٰهُ نُوْرُ السَّمٰوٰتِ وَ الْاَرْضِ ‘‘}, although all physical and spiritual light is included and all are granted by Allah, in the verse under commentary, the intended meaning is the light of guidance, which is only Allah's gift. One indication is the previous verse, in which {’’ اٰيٰتٍ مُبَيِّنٰتٍ‘‘} and the conditions of previous nations and the sending down of admonition for the righteous are mentioned, and another indication is present in this very verse: {’’ يَهْدِي اللّٰهُ لِنُوْرِهٖ مَنْ يَّشَآءُ ‘‘}, and the third indication is the ending of the last verse in this context, where it is said: «{ وَ مَنْ لَّمْ يَجْعَلِ اللّٰهُ لَهٗ نُوْرًا فَمَا لَهٗ مِنْ نُّوْرٍ }» [ النور : ۴۰ ] "And for whomever Allah does not make a light, for him there is no light." Therefore, the interpreter of the Qur'an, Abdullah ibn Abbas (may Allah be pleased with them both), has, with a reliable chain from Ali ibn Abi Talhah, given this explanation: {’’ « اَللّٰهُ نُوْرُ السَّمٰوٰتِ وَ الْاَرْضِ» يَقُوْلُ:اللّٰهُ سُبْحَانَهُ هَادِيْ أَهْلِ السَّمَاوَاتِ وَالْأَرْضِ‘‘} [ طبري : ۲۶۲۹۲ ] "The meaning of Allah's statement {’’ اَللّٰهُ نُوْرُ السَّمٰوٰتِ وَ الْاَرْضِ ‘‘} is that Allah, the Exalted, is the One Who guides the inhabitants of the heavens and the earth."

The chief of the commentators, Tabari, has adopted this explanation, and Shaykh al-Islam Ibn Taymiyyah has mentioned and upheld it, but also said that this explanation does not prevent including other types of light in its interpretation. (Tafsir Surah An-Nur by Ibn Taymiyyah) Ibn Kathir has also given this explanation. Other verses of the Qur'an also support this, as He said: «{ اَفَمَنْ شَرَحَ اللّٰهُ صَدْرَهٗ لِلْاِسْلَامِ فَهُوَ عَلٰى نُوْرٍ مِّنْ رَّبِّهٖ }» [ الزمر : ۲۲ ] "Is he whose breast Allah has opened to Islam, so he is upon a light from his Lord...?"

➍ {مَثَلُ نُوْرِهٖ كَمِشْكٰوةٍ فِيْهَا مِصْبَاحٌ… : ’’ مِشْكَاةٌ ‘‘} is a niche in a wall that does not go through to the other side, {’’ زُجَاجَةٍ ‘‘} is a glass lamp. By adding the ya of relation to {’’ دُرِّيٌّ ‘‘ ’’دُرٌّ‘‘ }, it becomes {’’ دُرِّيٌّ ‘‘}, shining like a pearl. The words {’’ لَا شَرْقِيَّةٍ وَّ لَا غَرْبِيَّةٍ ‘‘} are meant to describe the excellence and clarity of the olive oil. Two explanations have come from the scholars: one is that the oil is obtained from an olive tree that is neither eastern, so that there is a mountain or barrier to its west, causing it to receive only the morning sun, nor western, so that there is a mountain or barrier to its east, causing it to receive only the afternoon sun, but rather the tree is in an open place where it receives sunlight all day; such a tree's oil is purer and finer. The second explanation is that the olive tree is neither to the east nor to the west, but is located right in the middle of other trees, so that it receives sunlight only from the south. Being among other trees, it is protected from the constant heat of the sun, which preserves the moisture of its fruit. Both explanations are narrated from the early generations; the second explanation is transmitted by Tabari with a reliable chain from Ubayy ibn Ka'b (may Allah be pleased with him), as will be mentioned ahead. Shah Abdul Qadir writes: "And the olive is neither of the east nor of the west, that is, it is in the middle of the garden, receiving neither the morning nor the evening sun, so it remains very green and oily."

➎ { ’’ مَثَلُ نُوْرِهٖ ‘‘} That is, "the example of His light"—whose light is meant, and how is the example? Of all the explanations I have seen, the clearest is that of the interpreter of the Qur'an, Ibn Abbas (may Allah be pleased with them both), which Tabari has transmitted with a reliable chain from Ali ibn Abi Talhah from Ibn Abbas (may Allah be pleased with them both), who said: [ «{ مَثَلُ نُوْرِهٖ كَمِشْكٰوةٍ }» قَالَ مَثَلُ هَدَاهُ فِيْ قَلْبِ الْمُؤْمِنِ كَمَا يَكَادُ الزَّيْتُ الصَّافِيْ يُضِيْءُ قَبْلَ أَنْ تَمَسَّهُ النَّارُ فَإِذَا مَسَّتْهُ النَّارُ ازْدَادَ ضَوْئًا عَلٰجی ضَوْءٍ كَذٰلِكَ يَكُوْنُ قَلْبُ الْمُؤْمِنِ يَعْمَلُ بِالْهُدٰی قَبْلَ أَنْ يَّأْتِيَهُ الْعِلْمُ فَإِذَا جَاءَهُ الْعِلْمُ ازْدَادَ هُدًی عَلٰی هُدًی وَ نُوْرًا عَلٰی نُوْرٍ ] [ طبري : ۲۶۳۱۳ ] "The example of His light is like a niche," he said: "The example of Allah's guidance in the heart of a believer is like pure olive oil, which is about to shine even before fire touches it; then when fire touches it, it increases in light upon light. Similarly, the heart of a believer is already inclined to act upon guidance even before knowledge comes to him; then when knowledge comes to him, he increases in guidance upon guidance and light upon light."

➏ In the verse, by giving the example of Allah's light of guidance in the heart of a believer, the aim is to describe it as brightly as possible. For this, it is likened to the light of a lamp, which at the time of the revelation of the verse was the brightest thing used by people at night for illumination, and all the means and sources by which its light could be increased are also mentioned. First, the lamp is in a niche; being in a niche, its rays are concentrated and thus cause more light. If it were in an open place, its rays would scatter. The second thing that increases its light is that the lamp is in a glass lantern, which protects it from gusts of wind, and because of the lantern, its light is multiplied many times. The third thing is that the lantern is not made of ordinary glass, which would only slightly increase the light, but is so clear and bright as if it were a shining star. The fourth thing is that the lamp is not lit with any ordinary oil, but with the purest, brightest, and least smoky of all oils, which is olive oil. The fifth thing is that the olive oil is not of inferior or bad quality, extracted from poor and dry fruits, but from the fruits of a tree that is extremely lush and whose fruits are full of pure oil. The sixth thing is that the oil is so clear that even without being lit, it appears as if light is about to burst forth from it. "Light upon light"—that is, the light has been increased in every possible way. What is being likened is the light of Allah's guidance in the heart of a believer, and what it is being likened to is the light of such a lamp in which every possible means of increase has been employed. This is called a parabolic simile (tashbih tamthil). In this, the whole of the thing being likened is compared to the whole of what it is likened to, not each part to each part. This is the style of Ibn Abbas's (may Allah be pleased with them both) explanation, although some scholars have likened each part of the thing being likened to a part of what it is likened to. Thus, Tabari (26310) has transmitted with a reliable chain from Abu Al-Aliyah the explanation of Ubayy ibn Ka'b (may Allah be pleased with him): according to him, the niche is the believer's chest, the lantern is the believer's heart, the lamp is the faith and Qur'an in the believer's heart. The lamp shining like a star means the believer's heart is illuminated by the light of faith. The blessed tree from which the lamp is lit means it is illuminated by sincerity for Allah alone and His worship. {’’ لَا شَرْقِيَّةٍ وَّ لَا غَرْبِيَّةٍ ‘‘} means it is likened to a tree surrounded by dense trees, so it is very green and oily, not exposed to intense sunlight, neither at sunrise nor at sunset; similarly, the believer's heart is protected from being harmed by various circumstances, and if it is affected by such upheavals, Allah keeps it firm. This too is the explanation of a great Companion, who was the leader of the reciters. {’’ نُوْرٌ عَلٰى نُوْرٍ ‘‘} means that the light is layered, and there is nothing left that could further strengthen or brighten it.

➐ { يَهْدِي اللّٰهُ لِنُوْرِهٖ مَنْ يَّشَآءُ :} This answers the question: if the heavens and the earth are illuminated by Allah's light of guidance, why are the disbelievers deprived of it, and why did those who slandered Aisha (may Allah be pleased with her) remain blind to her innocence, which was clearer than the sun? It is said, Allah is the Owner of this light; He gives His gift to whomever He wills, and withholds it from whomever He wills. If He gives it to no one, He is not unjust. But it is His grace that He surely guides those who are worthy of guidance, as He said: «{ اِنَّكَ لَا تَهْدِيْ مَنْ اَحْبَبْتَ وَ لٰكِنَّ اللّٰهَ يَهْدِيْ مَنْ يَّشَآءُ وَ هُوَ اَعْلَمُ بِالْمُهْتَدِيْنَ }» [ القصص : ۵۶ ] "Indeed, you do not guide whom you love, but Allah guides whom He wills, and He knows best those who are guided."

➑ { وَ يَضْرِبُ اللّٰهُ الْاَمْثَالَ لِلنَّاسِ :} That is, Allah sets forth examples for people according to their circumstances for guidance. In the Qur'an, almost every important issue is accompanied by some example, because it makes the matter well understood.

➒ { وَ اللّٰهُ بِكُلِّ شَيْءٍ عَلِيْمٌ :} And Allah is All-Knowing of everything, including which example is suitable for which matter, and who is worthy of guidance and who is not.

35-1. That is, if Allah did not exist, there would be no light in the sky nor on the earth, nor would anyone in the heavens and the earth receive guidance. Thus, it is Allah alone who illuminates the heavens and the earth; His Book is light, His Messenger (in terms of attributes) is light. That is, through both of these, guidance and illumination are obtained in the darknesses of life, just as a person obtains light from a lamp or bulb. It is also established from hadith that Allah is light; thus, Allah, His essence is light, His veil is light, and the Creator, Bestower, and Guide to every apparent and spiritual light is only Allah.

35-2. By "light" is meant faith and Islam, that is, Allah grants guidance towards this light to those in whom He sees an inclination and desire for faith, through which the doors of worldly and religious happiness are opened for them.

35-3. Just as Allah has presented an example, in which He has clarified faith, its being firmly established in the heart of His believing servant, and His knowledge of the states of the hearts of the servants—who is worthy of guidance and who is not.

35. Allah is the Light [59] of the heavens and the earth. The example of His light is like a niche in which there is a lamp; the lamp is in a glass, the glass is as if it were a shining star, lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow forth (of itself) even if no fire touched it. Light upon light [60]. Allah guides to His light whom He wills [61]. And Allah sets forth parables for mankind, and Allah is All-Knowing of everything.

[59] Generally, wherever the heavens and the earth are mentioned together in the Quran, it refers to the entire universe, meaning Allah Almighty is the Light of the whole universe or the One who illuminates the entire universe.

Types of Light:

There are three types of light:
(1) The light of luminous objects, such as the sun, moon, stars, lamps, or electric bulbs. It is said that the speed of light is one hundred eighty-six thousand miles per second. Without such light, a person cannot see visible things.
(2) The light of the eye, in the absence of which the light of luminous objects is useless. Even if the sun is shining, a blind person cannot see anything.
(3) The light of revelation or religious knowledge, in the absence of which a person cannot benefit from the light of guidance. Just as a blind person cannot see visible objects even in sunlight, similarly, for one whose heart is blind, divine teachings prove useless. Now see, the light of the eye is also purely a gift from Allah Almighty. What is its reality? Understanding this is probably beyond human capacity. And if Allah Almighty takes away someone’s sight, no power can restore it. And it is with this light of the eye that we can see the objects of the universe. Therefore, the real source of light is the Being of Allah Himself, and it is from His light that every single thing in the universe manifests. On the other hand, the light of the heart is also purely a gift from Allah Almighty, and it is with this light that a person contemplates and reflects on the signs within himself and in the universe, and benefits from divine revelation. This means that whoever in the world has received light and guidance, or to whatever extent he has received it, all has been obtained from this source of light. Some scholars have interpreted “light” here as “illuminator.” In this respect, the first interpretation fits, but the word “light” is more eloquent than “illuminator.” Then, the word “light” is appropriate according to both interpretations. Therefore, in our opinion, it is better to understand the meaning of “light” as light or illumination itself.

[60]
Allah Alone is the Light of the Universe:

In this verse, Allah Almighty has presented an example of His light. According to the two interpretations mentioned above, there are two scenarios. According to the first interpretation, this entire universe is like a niche, and the lamp whose light is given as an example in it is the light of Allah. The other details mentioned are such that the clearest and purest light that a person of that era could imagine has been presented, for example: one is that the lamp is in a niche, meaning the spread of light is not wide but limited to a very specific area so that everything in the niche is clearly and distinctly visible. Secondly, the oil burning in this lamp is olive oil, which gives a purer and brighter light than all other types of oil. Furthermore, the olive tree is always in the sun; the shadows of east and west do not fall on this tree, and the oil of such a tree that is always in the sun is more refined than the oil of ordinary trees. Also, it has the property that it does not even need to be ignited; it flares up just by the nearness of fire, as is the case with petrol nowadays. Thirdly, there is a very clear and transparent glass or lantern around this lamp, and you can estimate how much such a lantern increases the light by removing the glass chimney from a lantern. Thus, there are three things that make the lamp’s light triple or “light upon light”: the high quality of the oil, the clear transparent lantern, and the very limited area of light. The meaning of the example is that Allah Almighty is illuminating every single thing in the universe with such light.

The Eagerness of the Light of Faith for Divine Revelation:

And in the second scenario, the lamp and its oil refer to the light of insight or the light of faith. The lantern refers to the human heart in which this light of insight resides, and the niche refers to his body. Then, when guidance or divine verses reach him, the insight of such a person is already eager to accept them. Now, if someone has the light of insight in his heart, whose source is Allah Almighty Himself, then these verses immediately appeal to such a person and perceives these verses. The one without insight does not perceive them. This second interpretation seems closer to the Book and Sunnah because Allah Almighty has often used the word “light” for heavenly books, as well as for the knowledge of revelation and guidance. And the meaning of this example is that whoever has been granted the gift of the light of insight in his heart is so eager to accept divine commands and revelation as petrol is eager to catch fire.

[61] Just as Allah Almighty naturally grants the light of the eye to every person, similarly, Allah Almighty grants the light of insight to every person. Now, another law of Allah Almighty is that if a person stops using any faculty or power, that faculty is taken away from him. Therefore, only those people are blessed with Allah’s guidance who themselves also strive to make use of it. And the person who is not even a seeker of the light of guidance, Allah does not forcibly grant guidance to anyone.