God is the Light

24. Surah an-Nur, Medina 102

The Quranic Text & Ali’s Version:

...وَلَقَدْ أَنزَلْنَا إِلَيْكُمْ آيَاتٍ مُّبَيِّنَاتٍ...

24: 34. We have already sent down to you verses making things clear,

...وَمَثَلًا مِّنَ الَّذِينَ خَلَوْا مِن قَبْلِكُمْ وَمَوْعِظَةً لِّلْمُتَّقِينَ ﴿٣٤﴾

an illustration from (the story of) people who passed away before you, and an admonition for those who fear (Allah).

C2995. This prepares the way for the magnificent Verse of Light that follows, and its sublime meaning. (R).

اللَّهُ نُورُ ...

Allahu Nuru

24: 35. Allah is the Light ...

C2996. Embedded within certain directions concerning a refined domestic and social life, comes this glorious parable of light, which contains layer upon layer of transcendent truth about spiritual mysteries.

No notes can do adequate justice to its full meaning. Volumes have been written on this subject. In these notes I propose to explain the simplest meaning of this passage. (R).

... السَّمَاوَاتِ وَالْأَرْضِ...

Allahu nooru alssamawati waal-ardi

... of the heavens and the earth.

C2997. The physical light is but a reflection of the true Light in the world of Reality, and that true Light is Allah.

We can only think of Allah in terms of our phenomenal experience, and in the phenomenal world, light is the purest thing we know, but physical light has drawbacks incidental to its physical nature: e.g.

- it is dependent upon some source external to itself;

- it is a passing phenomenon; if we take it to be a form of motion or energy it is unstable, like all physical phenomena;

- it is dependent on space and time;

its speed is 186,000 miles per second, and there are stars whose light takes thousands of years before it reaches the earth.

The perfect Light of Allah is free from any such defects. (R).

...مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ...

mathalu noorihi kamishkatin feeha misbahun

The parable of His Light is as if there were a Niche and within it a lamp:

...الْمِصْبَاحُ فِي زُجَاجَةٍ...

almisbahu fee zujajatin

the Lamp enclosed in Glass:

C2998. The first three points in the Parable centre round the symbols of the Niche, the Lamp, and the Glass.

1. The Niche (Mishkat) is the little shallow recess in the wall of an Eastern house, fairly high from the ground, in which a light (before the days of electricity) was usually placed. Its height enabled it to diffuse the light in the room and minimised the shadows.

The background of the wall and the sides of the niche helped to throw the light well into the room, and if the wan was white-washed, it also acted as a reflector: the opening in front made the way for the light.

So with the spiritual Light; it is placed high, above worldly things; it has a niche or habitation of its own, in Revelation and other Signs of Allah; its access to men is by a special Way, open to all, yet closed to those who refuse its rays.

2. The Lamp is the core of the spiritual Truth, which is the real illumination; the Niche is nothing without it; the Niche is actually made for it.

3. The Glass is the transparent medium through which the Light passes. On the one hand, it protects the light from moths and other forms of low life and from gusts of wind, and on the other, it transmits the fight through a medium which is made up of and akin to the grosser substances of the earth (such as sand, soda, potash, etc.), so arranged as to admit the subtle to the gross by its transparency.

So the spiritual Truth has to be filtered through human language or human intelligence to make it intelligible to mankind.

...الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ...

alzzujajatu kaannaha kawkabun durriyyun

the glass as it were a brilliant star:

C2999. The glass by itself does not shine. But when the light comes into it, it shines like a brilliant star.

So men of God, who preach Allah's Truth, are themselves illuminated by Allah's light and become the illuminating media through which that Light spreads and permeates human life.

...يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونِةٍ...

yooqadu min shajaratin mubarakatin zaytoonatin

lit from a blessed Tree, an Olive,

C3000. The olive tree is not a very impressive tree in its outward appearance. Its leaves have a dull greenish-brown colour, and in size it is inconspicuous. But its oil is used in sacred ceremonies and forms a wholesome ingredient of food. The fruit has a specially fine flavour.

Cf. n. 2880 to 23:20.

For the illuminating quality of its oil, see n. 3002 below.

...لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ...

la sharqiyyatin wala gharbiyyatin

neither of the East nor of the West,

C3001. This mystic Olive is not localised. It is neither of the East nor of the West. It is universal, for such is Allah's Light.

As applied to the olive, there is also a more literal meaning, which can be allegorised in a different way.

An olive tree with an eastern aspect gets only the rays of the morning sun; one with a western aspect, only the rays of the western sun. In the northern hemisphere the south aspect will give the sun's rays a great part of the day, while a north aspect will shut them out altogether, and vice versa in the southern hemisphere.

But a tree in the open plain or on a hill will get perpetual sunshine by day; it will be more mature, and the fruit and oil will be of superior quality. So Allah's light is not localised or immature: it is perfect and universal.

...يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ...

yakadu zaytuha yudee-o walaw lam tamsas-hu narun

whose Oil is well-nigh luminous, though fire scarce touched it:

C3002. Pure olive oil is beautiful in colour, consistency, and illuminating power.

The world has tried all kinds of illuminants, and for economic reasons or convenience, one replaces another. But for coolness, comfort to the eyes, and steadiness, vegetable oils are superior to electricity, mineral oils, and animal oils.

And among vegetable oils, olive oil takes a high place and deserves its sacred associations. Its purity is almost like light itself: you may suppose it to be almost light before it is lit.

So with spiritual Truth: it illuminates the mind and understanding imperceptibly, almost before the human mind and heart have been consciously touched by it.

...نُّورٌ عَلَى نُورٍ...

noorun AAala noorin

Light upon Light!

...يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاء...

yahdee Allahu linoorihi man yashao

Allah doth guide whom He will to His Light.

...وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ...

wayadribu Allahu al-amthala lilnnasi

Allah doth set forth Parables for men:

...وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٣٥﴾

waAllahu bikulli shay-in AAaleemun

and Allah doth know all things.

C3003. Glorious, illimitable Light, which cannot be described or measured. And there are grades and grades of it, passing transcendently into regions of spiritual height, which man's imagination can scarcely conceive of. The topmost pinnacle is the true prototypal Light, the real Light, of which all others were reflections, the Light of Allah. Hence the saying of the Holy Prophet about Allah's "Seventy thousand veils of Light".

فِي بُيُوتٍ ...

24:36. (Lit is such a light) in houses,

C3004. The punctuation of the Arabic text makes it necessary to carry back the adverbial clause "in houses", to something in the last verse, say "Lit from a blessed Tree", the intervening clauses being treated as parenthetical.

... أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ...

which Allah hath permitted to be raised to honor; for the celebration, in them of His name:

C3005. That is, in all places of pure worship;

but some Commentators understand special Mosques, such as the Ka'bah in Makkah or Mosques in Madinah or Jerusalem; for these are specially held in honour.

...يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ ﴿٣٦﴾

in them is He glorified in the mornings and in the evenings, (again and again) --

C3006. In the evenings: the Arabic word is Asal, a plural of a plural, to imply emphasis:

I have rendered that shade of meaning by adding the words "again and again".

رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللَّهِ ...

24:37. By men whom neither traffic nor merchandise can divert from the Remembrance of Allah,

C3007. "Remembrance of Allah" is wider than Prayer:

it includes;

- silent contemplation, and

- active service of Allah and His creatures.

... وَإِقَامِ الصَّلَاةِ وَإِيتَاء الزَّكَاةِ ...

nor from regular Prayer, nor from the practice of regular Charity:

The regular Prayers and regular Charity are the social acts performed through the organised community.

...يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ ﴿٣٧﴾

their (only) fear is for the Day when hearts and eyes will be transformed (in a world wholly new) --

C3008. Some renderings suggest the effects of terror on the Day of Judgment. But here we are considering the case of the righteous, whose "fear" of Allah is akin to love and reverence and who (as the next verse shows) hope for the best reward from Allah. But the world they will meet will be a wholly changed one.

Asad’s Version:

24:34

AND, INDEED, from on high have We bestowed upon you messages clearly showing the truth, and [many] a lesson from [the stories of] those who have passed away before you, and [many] an admonition to the God-conscious.

24:35

God is the Light of the heavens and the earth. The parable of His light is, as it were, 50 that of a niche containing a lamp; the lamp is [enclosed] in glass, the glass [shining] like a radiant star: 51 [a lamp] lit from a blessed tree - an olive-tree that is neither of the east nor of the west 52 - the oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire had not touched it: light upon light! 53

God guides unto His light him that wills [to be guided]; 54 and [to this end] God propounds parables unto men, since God [alone] has full knowledge of all things. 55

24:36 [Asad’s version]

IN THE HOUSES [of worship] which God has allowed to be raised so that His name be remembered in them, 56 there [are such as] extol His limitless glory at morn and evening –

(24:37) people whom neither [worldly] commerce nor striving after gain 57 can divert from the remembrance of God, and from constancy in prayer, and from charity: 58 [people] who are filled with fear [at the thought] of the Day on which all hearts and eyes will be convulsed, (24:38) [and who only hope] that God may reward them in accordance with the best that they ever did, and give them, out of His bounty, more [than they deserve]: for, God grants sustenance unto whom He wills, beyond all reckoning.

Yuksel’s Version:

God's Message: a Universal Light

24:35 God is the Light of the heavens and the earth. The example of His light is like a concave mirror within a lamp, the lamp is within a glass, the glass is like a radiant planet, which is lit from a blessed olive tree that is neither of the east nor of the west, its oil nearly radiates light even if not touched by fire. Light upon light. God guides to His light whom He pleases. God sets forth parables for mankind; God is aware of all things.*

[[Yuksel’s note - 024:035 This example highlights some of the main characteristics of the Quran. God is the source of enlightenment (light). The Quran radiates God's message (lamp). Though it is protected with a mathematical code, it has a transparent language (glass), reflecting a small portion of divine knowledge (radiant planet). Its message is universal; not limited to any language, race, or geography (neither of the east nor of the west). Those with open eyes may get its message even without showing much effort (gives off light even if not touched by fire). It has meaning inside meaning, message inside message (light upon light). Receiving its message is a blessing and its teacher is God Himself (God guides whomever/whoever wish(es) to His light).

The word nur (light), in the normative case, occurs 33 times and is never used in plural from in the Quran, while its antonym is always used in its plural form, zulumat (darknesses), in 23 occurrences, and never in singular form.

This implies singularity of the source of truth, which is God, and diversity of the sources of falsehood, which could be Satan, polytheist clergymen, ignorance, peer pressure, wrong choices, acquired weaknesses and addictions, etc.]]

[[Asad’s notes - 50 The particle ka ("as if or "as it were") prefixed to a noun is called kaf at-tashbih ("the letter kaf pointing to a resemblance [of one thing to another]" or "indicating a metaphor").In the above context it alludes to the impossibility of defining God even by means of a metaphor or a parable - for, since "there is nothing like unto Him" (42:1 1), there is also "nothing that could be compared with Him" (1 12:4). Hence, the parable of "the light of God" is not meant to express His reality - which is inconceivable to any created being and, therefore, inexpressible in any human language but only to allude to the illumination which He, who is the Ultimate Truth, bestows upon the mind and the feelings of all who are willing to be guided. Tabari, Baghawi and

Ibn Kathir quote Ibn 'Abbas and Ibn Mas'ud as saying in this context: "It is the parable of His light in the heart of a believer. "

51 The "lamp" is the revelation which God grants to His prophets and which is reflected in the believer's heart - the "niche" of the above parable (Ubayy ibn Ka'b, as quoted by Tabari) - after being received and consciously grasped by his reason ("the glass [shining brightly] like a radiant star"): for it is through reason alone that true faith can find its way into the heart of man.

52 It would seem that this is an allusion to the organic continuity of all divine revelation which, starting like a tree from one "root" or proposition - the statement of God's existence and uniqueness - grows steadily throughout maris spiritual history, branching out into a splendid variety of religious experience, thus endlessly widening the range of maris perception of the truth. The association of this concept with the olive-tree apparently arises from the fact that this particular kind of tree is characteristic of the lands in which most of the prophetic precursors of the Qur'anic message lived, namely, the lands to the east of the mediterranean: but since all true revelation flows from the Infinite Being, it is "neither of the east nor of the west" - and especially so the revelation of the Qur'an, which, being addressed to all mankind,

is universal in its goal as well.

53 The essence of the Qur'anic message is described elsewhere as "clear [in itself] and clearly showing the truth" (cf note 2 on 12:1); and it is, I believe, this aspect of the Qur'an that the above sentence alludes to. Its message gives light because it proceeds from God; but it "would well-nigh give light [of itself] even though fire had not touched it" : i.e., even though one may be unaware that it has been "touched by the fire" of divine revelation, its inner consistency, truth and wisdom ought to be self-evident to anyone who approaches it in the light of his reason and without prejudice.

54 Although most of the commentators read the above phrase in the sense of "God guides unto His light whomever He wills", Zamakhshari gives it the sense adopted in my rendering (both being syntactically permissible).

55 I.e., because of their complexity, certain truths can be conveyed to man only by means of parables or allegories: see notes S and 8 on 3:7.

56 Lit., "and [ordained] that His name ...", etc.: implying, as the sequence shows, that the spiritual purpose of those houses of worship is fulfilled only by some, and not all, of the people who are wont to congregate in them out of habit. ]]

Other Versions:

24: 35

Asad ……the glass like a radiant star….

Pickthall Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light, Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is knower of all things.

Transliteration Al la_hu nu_rus sama_wa_ti wal ard masalu nu_rihi kamiska_tin fiha_ misba_h almisba_hu fi zuja_jah az zuja_jatu ka an naha_ kaukabun dur riy yuy yu_qadu min sajaratim muha_rakatin zaitu_natil la_ sarqiy yatiw wa la_ garbiy yatiy yaka_du zaituha_ yudi u wa lau lam tamsasuna_r ru_run ala_ nu_r yahdil la_hu linu_rihi may yasa_ wa yadibul la_hul amsa_la lin na_s wal la_hu bikul li sai in alim

[ ** Ruby’s feelings: This verse is giving a secret of both the physical Universe and the idea of God. This is an immensely important verse.

What may be conveyed is that physically also this universe is Sustained by God: The Truth on which all transitory truths are based, physical and spiritual components of the reality. God is the Ultimate Reality on which all transitory realities are based on and sustained.

A star, a massive and constant transformer of energy from masses which intern sustains the Universe, itself is compared as a medium through which this ultimate source of energy and matter is revealing through. What is this ultimate source of energy that is being reflected through the stars? Is this the ultimate source of energy of the physical world? Therefore the stars are just medium for this ultimate SOURCE OR CAUSE, through which the light of the lamp is revealing. The original light reflects through the glass. The light is energy, the Ultimate Reality, as it is now the physicists describing that all matter is sustained by energy in its most fundamental base, in the “string theory” now. Is it possible that what is meant is that the essence of all reality is this cosmic energy emanating through the other media such as stars?

The function of the niche [mishkat] is to help best manifest the light. What is this mishkat or niche in the Universe? Is this the secret code or law that help bring about something out of nothing, creates matter and energy from nothing? As the Quran says God says “be” and it is. Is this saying that the Ultimate foundation of the physical reality is God Himself, He is revealing or manifesting through the physical world as well as the spiritual world, and at that level both merge together?

Among all the components of the reality, space, time, electromagnetic wave or the light, only the light is constant and fixed. The time and space both changes but the speed of light and characteristics remain same and constant. Is this another clue that the physical light is only a manifested higher light or source of energy? With time this would be understood better. My intuition is saying that this verse would help the present level of science to find answers closer to truth. ]

2997 The physical light is but a reflection of the true Light in the world of Reality, and that true Light is Allah. We can only think of Allah in terms of our phenomenal experience, and in the phenomenal world, light is the purest thing we know, but physical light has drawbacks incidental to its physical nature: eg. (1) it is dependent upon some source external to itself; (2) it is a passing phenomenon; if we take it to be a form of motion or energy it is unstable, like all physical phenomena; (3) it is dependent on space and time; its speed is 186,000 miles per second, and there are stars whose light takes thousands of years before it reaches the earth. The perfect Light of Allah is free from any such defects. (24.35)

Ali’s note: 2998 : First three points in the Parable center round the symbols of the Niche, the Lamp, and the Glass. (1) The Niche (Mishkat) is the little shallow recess in the wall of an Eastern house, fairly high from the ground, in which a light (before the days of electricity) was usually placed. Its height enabled it to diffuse the light in the room and minimised the shadows. The background of the wall and the sides of the niche helped to throw the light well into the room, and if the wall was white-washed, it also acted as a reflector: the opening in front made the way for the light. So with the spiritual Light; it is placed high, above worldly things; it has a niche or habitation of its own, in Revelation and other Signs of Allah; its access to men is by a special Way, open to all, yet closed to those who refuse its rays. (2) The Lamp is the core of the spiritual Truth, which is the real illumination; the Niche is nothing without it; the Niche is actually made for it. (3) The Glass is the transparent medium through which the Light passes. On the one hand, it protects the light from moths and other forms of low life and from gusts of wind, and on the other, it transmits the fight through a medium which is made up of and akin to the grosser substances of the earth (such as sand, soda, potash, etc.), so arranged as to admit the subtle to the gross by its transparency. So the spiritual Truth has to be filtered through human language or human intelligence to make it intelligible to mankind. (24.35)

2999 The glass by itself does not shine. But when the light comes into it, it shines like a brilliant star. So men of God, who preach Allah's Truth, are themselves illuminated by Allah's light and become the illuminating media through which that Light spreads and permeates human life. (24.35)

3000 The olive tree is not a very impressive tree in its outward appearance. Its leaves have a dull greenish-brown colour, and in size it is inconspicuous. But its oil is used in sacred ceremonies and forms a wholesome ingredient of food. The fruit has a specially fine flavour. Cf. n. 2880 to xxiii. 20. For the illuminating quality of its oil, see n. 3002 below. (24.35)

3001 This Olive is not localised. It is neither of the East nor of the West. It is universal, for such is Allah's Light. As applied to the olive, there is also a more literal meaning, which can be allegorised in a different way. An olive tree with an eastern aspect gets only the rays of the morning sun; one with a western aspect, only the rays of the western sun. In the northern hemisphere the south aspect will give the sun's rays a great part of the day, while a north aspect will shut them out altogether, and vice versa in the southern hemisphere. But a tree in the open plain or on a hill will get perpetual sunshine by day; it will be more mature, and the fruit and oil will be of superior quality. So Allah's light is not localised or immature: it is perfect and universal. (24.35)

3002 Pure olive oil is beautiful in colour, consistency, and illuminating power. The world has tried all kinds of illuminants, and for economic reasons or convenience, one replaces another. But for coolness, comfort to the eyes, and steadiness, vegetable oils are superior to electricity, mineral oils, and animal oils. And among vegetable oils, olive oil takes a high place and deserves its sacred associations. Its purity is almost like light itself: you may suppose it to be almost light before it is lit. So with spiritual Truth: it illuminates the mind and understanding imperceptibly, almost before the human mind and heart have been consciously touched by it. (24.35)

3003 Glorious, illimitable Light, which cannot be described or measured. And there are grades and grades of it, passing transcendently into regions of spiritual height, which man's imagination can scarcely conceive of. The topmost pinnacle is the true prototypal Light, the real Light, of which all others were reflections, the Light of Allah. (24.35)

3004 The punctuation of the Arabic text makes it necessary to carry back the adverbial clause "in houses", to something in the last verse, say "Lit from a blessed Tree",-the intervening clauses being treated as parenthetical. (24.36)

3005 That is, in all places of pure worship; but some Commentators understand special Mosques, such as the Ka'ba in Makkah or Mosques in Madinah or Jerusalem; for these are specially held in honour. (24.36)

3006 In the evenings: the Arabic word is Asal, a plural of a plural, to imply emphasis: I have rendered that shade of meaning by adding the words "again and again". (24.36)

3007 "Remembrance of Allah" is wider than Prayer: it includes silent contemplation, and active service of Allah and His creatures. The regular Prayers and regular Charity are the social acts performed through the organised community. (24.37)

3008 Some renderings suggest the effects of terror on the Day of Judgment. But here we are considering the case of the righteous, whose "fear" of Allah is akin to love and reverence and who (as the next verse shows) hope for the best reward from Allah. But the world they will meet will be a wholly changed world. (24.37)

3009 The best of the righteous do not deserve the reward that they get: all their faults are forgiven, and only their best actions are considered in the reward that they get. Nay, more! Out of the unbounded Grace of Allah even more is added to them. For in giving rewards, Allah's bounty is boundless. (24.38)

3010 We have had various metaphors to give us an idea of the beneficent Light of Allah. Now we have contrasted metaphors to enable us to see those who deny or refuse that Light, and are overwhelmed in utter darkness. The Light (of Allah) is an absolute Reality, and is mentioned first, and the souls that follow that Light are a reflected reality and are mentioned after the Light. On the other hand the Darkness is not a reality in itself, but a negation of reality; the reflected existences that refuse the Light are mentioned, and then their state, which is Unreality. Two metaphors are given: a mirage, in this verse, and the depths of darkness in the sea, in the next, (24.39)

3011 The mirage, of which I have seen several instances in the Arabian deserts and in Egypt, is a strange phenomenon of illusion. It is a trick of our vision. In the language of our Parable, it rejects the Light which shows us the Truth, and deceives us with Falsehood. A lonely traveller in a desert, nearly dying of thirst, sees a broad sheet of water. He goes in that direction, lured on and on, but finds nothing at all. He dies in protracted agony. (24.39)

3012 The rebel against Allah finds himself like the man deluded by a mirage. The Truth which he rejected is always with him. The mirage which he accepted leads to his destruction. (24.39)

3013 What a graphic picture of darkness in the depths of the Ocean, wave upon wave, and on top of all, dense dark clouds! There is so little light even in ordinary depths of the Ocean that fishes which live there lose their eyes as useless organs. (24.40)

3014 A contrast to "Light upon Light" in xxiv. 35 above. (24.40)

3015 The true source of Light in the world of Reatity is Allah, and anyone who cuts himself off from that Light is in utter darkness indeed, for it is the negation of the only true light, and not merely relative darkness, like that which we see, say, in the shadows of moonlight. (24.40)