Surah An-Noor (24) — Ayah 40

(Ayah 40) ➊ In {اَوْ كَظُلُمٰتٍ فِيْ بَحْرٍ لُّجِّيٍّ … : ’’ لُجِّيٍّ ‘‘}, there is a ya nisbat, and it is attributed to {’’لُجٌّ‘‘}, which is the plural of {’’لُجَّةٌ‘‘}, meaning very great and deep water. The meaning of {’’ بَحْرٍ لُّجِّيٍّ ‘‘} will be "a sea with extremely deep waters." The explanation of this example is that the depth of a sea with deep waters is extremely dark due to the thickness of the water. Modern research also confirms that after a certain depth in the sea, light does not pass through at all. Then, when there are waves upon waves over it, the darkness increases even more, and when there are clouds above those waves, the darkness reaches its peak. So, a person who is in the depth of such a sea will be in so many layers of darkness that if he wants to see his hand, it is unlikely that he will be able to see it, even though the part of the body that a person can bring closest to his eyes to see is his hand.

➋ The nature of the comparison of the disbeliever's deeds to such a person in the verse has been explained in several ways by the scholars. Tabari has narrated from Ubayy ibn Ka'b (may Allah be pleased with him) with an authentic chain that he said: "The disbeliever wanders in five darknesses: his speech is darkness, his deeds are darkness, he enters into darkness, he comes out of darkness, and on the Day of Resurrection, his return towards the Fire will also be in darknesses." (Tabari: 26371) This is the exegesis of the leader of the reciters. Some scholars have said: "Allah Almighty has mentioned three types of darknesses: the darkness of the sea, the darkness of the waves, and the darkness of the clouds. Similarly, the disbeliever is also trapped in three darknesses: the darkness of belief, the darkness of speech, and the darkness of deeds."

Razi has attributed this to Hasan. Some scholars have said that these darknesses refer to the veils over the heart, the eyes, and the ears, as He said: «{ خَتَمَ اللّٰهُ عَلٰى قُلُوْبِهِمْ وَ عَلٰى سَمْعِهِمْ وَ عَلٰۤى اَبْصَارِهِمْ غِشَاوَةٌ }» [ البقرۃ : ۷ ] "Allah has set a seal upon their hearts and upon their ears, and over their eyes is a covering." Some have said, the dark heart is in a dark chest, which is in a dark body. One aspect of the comparison is that the disbeliever does not know the truth, nor does he know that he does not know, and he thinks that he knows. These three levels are similar to the three darknesses. (Razi)

Another aspect of the comparison is that the deeds of the disbeliever are compared to the overall state of a person who is surrounded by the darknesses of the sea, its waves, and the clouds. This is called a parabolic simile, and in it, it is not necessary to find a similarity between every single thing of the compared and the compared-to. This explanation is very good because it is free from unnecessary complexity.

➌ { وَ مَنْ لَّمْ يَجْعَلِ اللّٰهُ لَهٗ نُوْرًا فَمَا لَهٗ مِنْ نُّوْرٍ:} In the previous verse (35), it was said about the believer: «{ يَهْدِي اللّٰهُ لِنُوْرِهٖ مَنْ يَّشَآءُ }» "Allah guides to His light whom He wills." Now, regarding the disbeliever, it is said: «{ وَ مَنْ لَّمْ يَجْعَلِ اللّٰهُ لَهٗ نُوْرًا فَمَا لَهٗ مِنْ نُّوْرٍ }» "Whomever Allah does not grant light (due to the corruption of his capacity), he will not find any light from anywhere." O Allah! By Your special grace and mercy, grant us Your light of guidance and include us among those about whom You have said: «{ يَوْمَ تَرَى الْمُؤْمِنِيْنَ وَ الْمُؤْمِنٰتِ يَسْعٰى نُوْرُهُمْ بَيْنَ اَيْدِيْهِمْ وَ بِاَيْمَانِهِمْ }» [ الحدید : ۱۲ ] "On the Day you will see the believing men and believing women, their light running before them and on their right sides."

40-1. That is, in the world they are not granted the light of faith and Islam, and in the Hereafter they will also be deprived of the light that is given to the people of faith.

40. Or (the example of the disbelievers' deeds) is like darkness in a deep sea, covered by waves upon waves, with clouds above it—darkness upon darkness. If one stretches out his hand, he can hardly see it. And for whomever Allah does not grant light [67], there is no light for him (from anywhere).

[66] This is the example of those disbelievers who are firm and stubborn in their disbelief. They do not suffice with merely disobeying Allah and denying the messengers, but also inflict harm and suffering upon the messengers and the believers, and remain constantly active in hindering the way of Allah. In this way, the crime of their disbelief becomes even more severe, and layers upon layers of disbelief accumulate upon them. Their example is like that of a person traveling in the deep sea at night, with waves upon waves rising, and above them dense clouds are spread. In this way, several kinds of darkness combine to create such pitch-black darkness that if that person brings his hand before his eyes, he would not even be able to see his own hand. Can it be expected from such a person that he will be able to continue his journey on the straight path? Allah Almighty has always described disbelief as darkness or darknesses, and guidance as light. And as for this stubborn and obstinate person, such layers of darkness have covered him that how could he possibly attain the path of guidance?

[67] This subject began from ﴿اَللّٰهُ نُوْرُ السَّمٰوٰتِ وَالْاَرْضِ﴾ and this is the conclusion of that subject. The source of guidance and light is only the Being of Allah Almighty. Then, the person who does not turn towards Allah at all, but rather adopts a rebellious and antagonistic attitude towards Allah—how can he possibly attain the light of guidance?