"To
say that God was One was not a mere numerical definition: it was a call to
make that unity the driving factor of one's life and society. The unity
of God would be glimpsed in the truly integrated self. But the divine
unity also required Muslims to recognize the religious aspirations of
others. Because there was only one God, all rightly guided religions must
derive from him alone. Belief in the supreme and sole Reality would be
culturally conditioned and would be expressed by different societies in
different ways, but the focus of all true worship must have been inspired
by and directed toward the being whom the Arabs had always called al-lah.
One of the divine names of the Koran is an-Nur, the Light. In these
famous verses of the Koran, God is the source of all knowledge as well as
the means whereby men catch a glimpse of transcendence."
Karen Armstrong,
A History of God
(Karen Armstrong, A History of God,
1993, p. 151.)
Yes, this is the Jewel in the Crown. However, so subtle
is the Pure Knowledge that no Islamic scholar has even come close to
unraveling the deep subtle meaning and inner mysteries (batin) of
this Parable of An Nur (The Light). It has been read a thousand times by the ordinary,
entire lifetimes by generations of mullahs and muftis, and centuries by
hundreds of millions of Ummah. Put simply, it has been read, uttered and
analyzed countless billions of times but to no avail. The inability of the
entire Ummah since the birth of Islam to unravel probably their most
cherished surah of An Nur (The Light) reflects the gradual demise of Islam.
Even their batini, Muslims who devotes himself to the
esoteric, mystical understanding of the faith, have never been able to
impart only a rudimentary understanding of Al Nur.
Due to the utmost importance of this Revelation it has
to be clarified that Allah stresses twice that it is a parable. By this
unprecedented double clarification the seeker has to first understand the
meaning of parable. The Webster's New World Dictionary's
defines parable as "an allegorical relation; a story in which people,
things, and happenings have a hidden or symbolic meaning."
Mainstream
Islamic scholars, unlike their Sufi brethren, have
completely misinterpreted this parable into something mysterious and
ambiguous, throwing no light at all on this Light. On the contrary, the parable of
An Nur (The Light) has been further obscured by the dust of centuries-old
spiritual ignorance and esoteric nescience. The starkly contrasting
interpretation between the mainstream Islamic and fringe Sufism speak
volumes of the power with which institutionalized religions hold their followers
captive, rejecting all philosophy that differs
from their dogmas. The religious flock of Islam sheepishly follow their
mullahs and muftis, bleating along in collective humdrum monotony. No words can fathom the depth of darkness
they have been led into concerning this Light of
Allah. Only the Blast of Truth will awaken them as to what the Mishkat al-Anwar
is really all about.
Abdullah Yusuf Ali
...
In order to fathom the abyss of ignorance these
Defrauders (Al-Mutaffin) have led
Muslims into, it will be necessary to copy nearly the entire text of
Abdullah Yusuf Ali's interpretations regarding the parable of An Nur (The Light).
Allah is the Light [2996]
Islamic interpretation 2996
"2996.
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. (1) it is dependent on 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 186,100 miles per second, and
there are stars whose light takes thousands (or millions or billions) of
years before it reaches the earth. The perfect Light of Allah is free from
any such defects."
Abdullah Yusuf Ali, The Holy Qur'n
Of the heavens and the earth, [2997]
The parable of His Light is as if there were a niche
And within it a Lamp: The Lamp enclosed in Glass; [2998]
Islamic interpretation 2998
"2998.
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 in the room, 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 throw the light well into the room, and
if the wall was white-washed, it also acted as the 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 one hand, it
protects the light from moths and other forms of low life (lower
motives in man) and from gusts of wind (passions), and on the other, it
transmits light 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."
Abdullah Yusuf Ali, The Holy Qur'n
The glass as it were a brilliant
star; [2999]
Islamic interpretation 2999
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 like illuminating
media through which that Light spreads and permeates human life."
Abdullah Yusuf Ali, The Holy Qur'n
Lit from a blessed Tree,
[3000]
Islamic interpretation 3000
3000.
"The
olive tree is not a very impressive tree in its outward appearance. It
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."
Abdullah Yusuf Ali, The Holy Qur'n
An Olive, neither of the East nor of the West,
[3001]
Whose oil is well-nigh luminous,
Islamic interpretation 3001
3001.
"The
mystic Olive is not localised. It is neither of the East nor 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
greater part of the day, while a northern 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."
Abdullah Yusuf Ali, The Holy Qur'n
Though fire scarce touched it:
[3002]
Islamic interpretation 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."
Abdullah Yusuf Ali, The Holy Qur'n
Light upon Light!
Allah doth set forth parables for men:
And Allah doth
know all things.
Islamic interpretation 3003
"Glorious,
illimitable Light, which cannot be described or measured. And there are
grades and grades of it, passing transcendentally into regions of
spiritual heights, 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."
"
Abdullah Yusuf Ali, The Holy Qur'n
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.
And His
Forty Thieves Of Truth
NUR: From Surat an-Nur (Light) (PDF
format)
Ayats 35-39 (Warsh)
Tafsir
In the tafsir, or Qur'nic commentary below, the various tafsirs are
coloured coded as follows:
Ibn Juzayy: at-Tashil fi 'ulum al-Qur'n
Jalalayn: Tafsir al-Jalalayn
As-Sawi: Hashiya (gloss) on the Jalalayn
Ibn Kathir: Mukhtasar Tafsir Ibn Kathir
Al-Qurtubi: Jam' li-Ahkam al-Qur'n
Al-Burusawi: Tafsir Ruh al-Bayan
Allah is
the Light of the heavens and the earth.
The metaphor of His Light
is that of a niche
in which there is a lamp,
the lamp inside a glass,
the glass like a brilliant star,
lit from a blessed tree, an olive,
neither of the east nor of the west,
its oil all but giving off light
even if no fire touches it.
Light upon Light.
Allah guides to His Light whoever He wills
and Allah makes metaphors for mankind
and Allah has knowledge of all things.
Allah is the Light
of the heavens and the earth.
Ibn Juzayy:
Light both designates a reality - the light which the eyes perceive,
and is also a metaphor for the meanings which are perceived by the hearts.
"Nothing is like Allah." So the interpretation of the ayat is
that Allah possesses the light of the heavens and the earth, and He has
described Himself as being Light as you say, "Zayd is
generosity" when you want to stress the fact that he is generous.
If He means the light which is perceived by the eyes, then the meaning
of the "light of the heavens and the earth" is that He created
the light which they contain - the sun, the moon and the stars, or He
created them both and brought them into existence from non-existence. So
they appear by Him as things appear by light. In this meaning, 'li ibn
Abi Talib recited the verse as, "Allahu nawwara" (Form II)
meaning He put light in them.
If by light He means the light which is perceived by the hearts, the
meaning of the light of the heavens and the earth is that He placed the
light in the hearts of the people of the heavens and the earth. This is
why Ibn 'bbas said, "The meaning is the Guide of the people of the
heavens and the earth."
Al-Qurtubi:
In a metaphorical senses, the Arabs say that "the words have
light" and "an illuminating (lit. light-giving) Book." It
is permissible to say that Allah is Light in order to praise Him because
He brought things into existence, and He began and originated the light of
all things, but He is not one the physical lights that can be perceived by
the senses. Nonetheless, the Prophet was asked, "Have you seen your
Lord?" and he said, "I saw him as a Light."
As for it being guidance, Ubayy ibn Ka'b and others said, "He
adorned the heavens and the earth with the sun, the moon, and the stars,
and He adorned the earth with the Prophets, scholars and believers."
Ibn Kathir:
Anas ibn Malik said that Allah says, "My light is guidance."
Ubayy ibn Ka'b said that it refers to the believer in whose breast Allah
has put belief and the Qur'n.
Jalalayn:
Allah illuminates it by the sun and the moon.
[as-Sawi: Know that the reality of light, whether it is perceived by
the eye or visible things are perceived by means of it, resembles the
quality which emanates from the two light sources onto dense objects. This
meaning cannot be applied to Allah. It is also said that the ayat means
that Allah is the Creator of the light in the heavens by the sun, moon,
stars, the Throne and the angels, and in the earth by lamps, lights,
candles. Prophets, scholars and the righteous. This means that He
illuminates them. It is said that it means that He manifests the heavens
and the earth because the term "light" implies manifestation. In
such a meaning, it can be applied to Allah Almighty, since He makes things
appear in existence out of non-existence.Ibn 'ta' says in the
Hikam, "Phenomenal being is utter and total darkness. It is only
the manifestation of the Real in it that gives it light." So the
universe exists because Allah grants it existence. If it were not that
Allah existed, none of the universe would have existed."]
The metaphor of His Light
is that of a niche in which there is a lamp,
Ibn Juzayy:
The niche is an opening in a wall which is not a window, and the lamp
in it gives off a strong light. It is said that the niche is the post on
which the lamp sits. The first is sounder and more well-known. The meaning
is that the attribute of the light of Allah in its clarity is like that of
the niche in
which there is a lamp since it is the greatest of what the mortal can
conceive of light and illumination. It is likened to the niche, even
though the light of Allah is greater still because that is the limit of
what people can perceive of lights. He made the example for them according
to what they can perceive.
It is said that the pronoun in "His light" refers to
Sayyiduna Muhammad, may Allah bless him and grant him peace, and it is
said to refer to the Qur'n, and to the believer. These statements are
weak because nothing precedes to which the pronoun could be referred. If
it is asked: How can it be valid that Allah be called 'the Light of the
heavens and the earth' while He reports that He is
Light and then He ascribes light to Himself in His words, "the
metaphor of His light" thus making the related the same as the one
related to? The answer is that that is valid with the interpretation which
we already mentioned about Allah being the Possessor of the light of the
heavens and the earth, or as you say, "Zayd is generosity," and
then you say that people are refreshed by His generosity.
Al-Qurtubi:
He means the quality of His proofs which He casts into the heart of the
believer, and these proofs are called "light". Allah calls His
Book a light when He says, "We sent down a clear Light to you,"
(4:174) He also called His Prophet light where He says, "A Light has
come to you from Allah and a clear Book." (5:15) This is because the
Book guides and makes clear, as does the Messenger.
One reason that it is related to Allah is because He makes the proof
firm and clarifies it.
There is another possible meaning for this ayat which is that the
second sentence resembles the first if light is taken to mean guidance and
the perfection of the brilliant evidence and proofs of Allah in His
creation.
The pronoun in "his light" can also refer to the believer.
Jalalayn:
"The metaphor of His light" means the quality of light in the
heart of the believer.
the lamp inside a glass,
The lamp is the wick with its fire. The meaning is that it is in lamp
made of glass because the light in it is more radiant because it is a
transparent body.
Ruh al-Bayan: The purpose of the lamp in the glass and the glass in the
niche is that when the place is more constricted, the light is more
intense. If the place where the lamp is placed is an open area, then the
light disperses.
the glass as though it were
a dazzling star
Ibn Juzayy:
The metaphor of the glass in giving light is like a dazzling star. That
can have two meanings. Either He means that it gives light because of the
lamp which is in it, or He means that it in itself is strong in light
because of its purity and the fineness of its body. This is more eloquent
because it joins its light to the light of the lamp.
By "dazzling star," He means one of the luminous bodies like
Jupiter, Venus, Suhayl and the like. It is said that He means Venus, but
there is no indication of this specification. Nafi' reads it as durriyyun.
That reading has can mean that the star is ascribed to durr (pearls) by
its whiteness and purity. It is also read with hamza which is derived from
dar', meaning being pushed [i.e. stars that are pushed from one place to
another].
Al-Qurtubi:
Ka'b al-Ahbar makes the entire ayat refer to Muhammad, may Allah bless
him and grant him peace, i.e. the metaphor of the light of Muhammad. The
Messenger of Allah is the niche, the lamp is prophethood, the glass is his
heart, the blessed tree is the revelation and the angels who brought it,
the oil are the proofs and evidence which contain the revelation. If it is
taken to mean the believer, as Ubayy says, then the niche is his chest,
the lamp is belief and knowledge, the glass is his heart, and the oil are
the proofs and evidence it contains.
Jalalayn:
"Dazzling" means that it drives away the darkness. The word
is derived from "pearls" because of its purity.
lit from a blessed tree, an
olive,
Ibn Juzayy:
It is read as yuqadu and tawaqqada in the past tense. The verb refers
to the lamp. If it is read as tuqdau in the present tense, then it refers
to the glass. It means that it is kindled from the oil of a blessed tree.
It is described as "blessed" because of the great number of its
benefits or because it grows in a blessed land, which is Syria.
Al-Qurtubi:
This can also be taken to refer to the Prophets, in which case Adam
would be the blessed tree, or Ibrahim because Allah called him
"blessed".
neither of the east nor of
the west,
Ibn Juzayy:
It is said that it means it in Syria, so it is neither of the east of
the land nor the west. The best olives are the olives of Syria. It is said
that it is exposed and the sun strikes it all day, so it is not purely of
the east so as to be called eastern, nor of the west so as to be called
western. Rather it is eastern-western because the sun revolves around it
from the east to the west. It is said that it is a central tall tree which
is neither to the direction of the east of the tree nor the direction of
the west. It is is said that it is from a tree of the Garden which, had it
been in this world, would have eastern or western.
its oil all but giving off
light even if no fire touches it.
To stress the description of its purity and excellence.
Ibn Kathir:
Ibn 'bbas went to Ka'b al-Ahbar and said, "Tell me about His
words, 'its oil all but giving off light even if no fire touches
it.'" He said, "Muhammad almost makes things clear to people
without even saying that he is a Prophet, even as the oil almost
shines."
Or the proofs of the Qur'n almost make things clear before they are
recited.
Light upon light
Ibn Juzayy:
i.e. joining the light of the lamp, the excellence of the glass and the
excellence of the oil. By that He means the perfection of the light used
as the example.
Ibn Kathir:
Ibn 'bbas says that it means the belief and actions of the slave of
Allah. Ubayy ibn Ka'b said, "The believer is transformed into five
lights: his words are light, his actions are light, his going in is light,
his going out is light, and he will go to light on Day of Rising to the
Garden." It is also said that "light upon light" is the
light of the QurĠan and the light of belief when they are joined
together.
Jalalayn:
The light itself with the light of the fire. Allah's guidance of the
believers is light on top of the light of faith.
[As-Sawi: The proofs of Allah in the heart of the believer are proof on
top of proof. If you were to ask why did He use the light of olive oil as
a metaphor here and not the light of the sun, the moon, and cangles, the
answer is that oil contains many uses and is easy for everyone. In the
same way the perfect believer finds many uses in faith. There is some
disagreement about whether this metaphor is a compound one, including what
is mentioned at the beginning of the ayat and thus describes guidance, or
whether it is one in which each image corresponds to something, e.g. the
believer is the niche, the glass his heart, his knowledge the oil, and his
faith the lamp.]
Ruh al-Bayan: al-Qushayri says that they obtain one light by their
effort and investigation and reflection while they find the other light by
Allah's grace in this words and actions. Allah says, "As for those
who do jihad in Our Way. We will guide them to Our Paths." (29:69)
Allah guides to His Light
whoever He wills
i.e. Allah gives success to whomever He will in finding the truth, i.e.
Islam.
Ibn Kathir:
It has come in hadith, "Allah Almighty created creation in
darkness and then on that day He cast to them some of His light. Whoever
got some of His light on that day is guided, and whoever missed is
misguided." So it is said that He knows the one who deserves to be
guided from the one who deserves misguidance.
Abu Sa'id al-Khudri reported that the Messenger of Allah said, "There
are four kinds of hearts: a divested heart which is like the lamp and
shines; a covered heart which is tied up in its covering; an inverted
heart, and a doubled heart. The divested heart is the heart of the
believer which is his lamp in which is his light. The covered heart is the
heart of the unbeliever. The inverted heart is the heart of the hypocrite
who recognised and then denied. The doubled heart is the heart which
contains both belief and hypocrisy. The likeness of belief in it is like
the plant which good water extends, and the example of hypocrisy in it is
like the wound which is spread by blood and pus. It is dominated by
whichever of them is dominant."
Ruh al-Bayan:
the source of control and direction of guidance is divine will, even
though other causes appear to be involved.
and Allah makes
metaphors for mankind
Jalalayn:
He makes things clear for them so that they reflect and believe.
[as-Sawi: Thus no doubt will affect the believer. He will see with
insight as he sees with his actual eyes. Allah makes both bear witness. In
hadith, "Fear the perspicacity of the believer. He sees by the light
of Allah."
http://ourworld.compuserve.com/
The Islamic philosophers clearly exhibit their
ignorance with these 'beating around the bush' interpretations. This
appalling lack of spiritual knowledge of the Divine World of Reality (Lahut),
despite Allah's double direction that this is a parable, is atrocious.
The Islamic scholars have just about explained its literal meaning, a feat
that can be done by any ordinary human. Such a shallow approach to a
subject of utmost importance expose an utter lack of insight and
enlightenment as all other religious institutions have far superior
theories of His Light.
If the finest of Islamic scholars are so shallow in their understanding
critical parables of
the Qur'n, what about the vast majority of the non-arab followers who do not
understand a word of the Arabic Qur'n? If the cream of Islamic theologians are so utterly ignorant of the esoteric
nature of the Qur'n, what about the ordinary Ummah who vehemently oppose anyone suggesting Allah's
Divine Presence in humans? What about the utterly spiritually retarded
fundamentalist, whose fatwas bring death to those associating 'partners'
with Allah?
And all this darkness despite being reminded
that He is closer than the vein in their necks! It is anybody's guess what
1400 years of collective spiritual atrophy has done to the Ummah. So is it
any wonder that even though it is "their intention is to extinguish Allah's Light with
their mouths, but Allah will complete (the revelation of) His light, even though the Unbelievers may detest (it.)"
Their intention is to extinguish Allah's Light with
their mouths:
But Allah will complete (the revelation of) His light,
Even though the Unbelievers may detest (it.)
surah 61:8 Al Saff (The Battle Array)
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.
Allah
has now completed the Revelation of His Light and this Revelation is now absolute, even though the
Unbelievers may detest it!
Allah
Is The Light ...
The
Parable Of The Light Is
The
Glass As It Were ...
An
Olive Neither Of The East ...
Light
Upon Light!
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