The verse of light - What does it mean?

[Dawnofhope]

Yúsuf 'Alí of Lahore, India, translated the Qur'án into English together with an extensive commentary. Here is his rendition of this celebrated verse:

God is the Light of the heavens and the earth,
The parable of His Light is as if there were a Niche
And within it a Lamp:
The Lamp enclosed in Glass:
The glass as it were a brilliant star:
Lit from a blessed Tree,
An Olive, neither of the East nor of the West,
Whose Oil is well-nigh luminous,
Though fire scarce touched it:
Light upon Light!
God doth guide Whom He will to His Light:
God doth set forth Parables for men:
And God doth know all things.

The Verse of Light, the Sadratu'l-Muntahá (Divine Lote Tree), and the Unfoldment of God's Plan

Perhaps more than any other, this single ayat suggests only mystical interpretations, as the metaphor is completely coherent, but does not surrender an obvious meaning. It remains a key Qur'anic passage to many Sufi and Muslim philosophers.

The Light Verse testifies of God as the "Light of the heavens and the earth". The short metaphor that follows is both visual enough to be grasped by anyone, and yet suggests realms of meaning beyond any literal reading.

Many distinguished Muslims have provided commentaries.

Verse of light - Wikipedia

What does it mean and is there more than one meaning?

 

[sealchan]

This is the first I have heard of this, but my Islamic-fu is practically non-existent.

Here is my interpretation...

God is the Light of the heavens and the earth
. . . .
And God doth know all things.

The trick here, I think, is to stay within the metaphor...God is not literally light but God is metaphorically light. That light has more to do with order and truth than it does with electromagnetic radiation. And because this "property" of God is of both heaven and earth it is not physical or spiritual but something of or transcendent of both. This is a mystery.

The parable of His Light is as if there were a Niche
And within it a Lamp:
The Lamp enclosed in Glass:
The glass as it were a brilliant star:

This passage is intriguing as it grounds this light in a specific image of a specific, probably common, architectural feature that is, in and of itself, common-place. One might imagine wandering through a palace and finding this one, strangely different lamp...the way the glass gives off a certain sparkle...it is as if God's light makes a barely noticeable difference, maybe no difference, from everyday reality.

Lit from a blessed Tree,
An Olive, neither of the East nor of the West,
Whose Oil is well-nigh luminous,
Though fire scarce touched it:
Light upon Light!

As if in answer to my inner questions about this slightly different light...the explanation is that the oil of the lamp comes from the olive of a special tree. This tree is neither from the east or the west...again this indicates that it is of or transcendent of both halves of the world...it is universal.

The oil is itself, without fire, just barely (well-nigh) luminous suggesting that it may be of the type seen in dreams of a pale luminescence, very dim except in deep dark...a sort of reflected light or moonlight in contrast to the fiery light of the sun. This is the inner light of human consciousness that reveals knowledge without a direct apparent outward source of energy. In this realization of the inner, reflected light we realize that light is two-fold. Is our own light and God's light somehow related? This is also a mystery.

God doth guide Whom He will to His Light:
God doth set forth Parables for men:
And God doth know all things.

If we, as individuals, contemplate this parable, we may either get it or not get it. It seems that it is not in our will to appreciate the nature of God but are granted this appreciation seemingly at random. I would say that this is true especially in the "heat of the day" in that as we careen through the world and our experience we are at once surrounded by God's light but we cannot see it for the cloak of mundanity shrouding it all.

This passage brings us back out of the metaphor-parable of God as light by elegantly explaining the source of the parable itself and by referencing the God is truth metaphor. So this scripture is structured like a nested container as it states a metaphor, creates an image to contemplate, captures an effort to explain the image and then instructs us as to the context for this whole effort and how it wraps back into the metaphor itself. This is the beauty of well-crafted self-reference.

 

[Dawnofhope]

This is the first I have heard of this, but my Islamic-fu is practically non-existent.

Here is my interpretation...

Its great to hear a Christian rise to the challenge of unravelling the mysteries of the Quran! I hadn't heard of the verse until reading the Sura of Light about a month ago. It combined mysticism with laws and ordinances in regards marriage and sexuality.

I had also thought about the Universal Manifestation of God, such as Jesus. Within His body is the Revelation of God, being like a brilliant star that is recognised by only Him whom God pleases. He is like a blessed Olive tree who fruits (Teachings) are universal and transcend considerations of East and West.

 

[sealchan]

Its great to hear a Christian rise to the challenge of unravelling the mysteries of the Quran! I hadn't heard of the verse until reading the Sura of Light about a month ago. It combined mysticism with laws and ordinances in regards marriage and sexuality.

I'm not a normal Christian but a Christian who is inspired by a sense of spiritual truths in the creative, inspired works of all religions. I'm also a fan of mysticism but have not studied it very much. I have studied dreams and literary methods of interpreting dreams and myths. My dream studies have helped me to understand dreams, mystics and other spiritual expressions appreciably.

I had also thought about the Universal Manifestation of God, such as Jesus. Within His body is the Revelation of God, being like a brilliant star that is recognized by only Him whom God pleases. He is like a blessed Olive tree who fruits (Teachings) are universal and transcend considerations of East and West.

There is in this a profound, but perhaps veiled, recognition of the critical spiritual value of subjective identity. That one niche with the Godly light, the name of each one of us...ordinary yet special. The occasional appearance of a great spiritual figure who teaches in a way both particular and universal. Who is chosen to relay the great spiritual truths of a given age? Why the variety?

I've learned in my brief foray into understanding Hinduism that my propensity to value the One over the many (manifestations of God) is a bias. More and more I see the interplay of the personal and the universal as two necessary aspects of one reality.

Sometimes I wonder if God chooses out of pleasure or if God chooses through His/Her/It's/They's creation. We might read the necessity of the prophet in terms of the character of the prophet's environment. We get the message we need.

 

[Remté]

I think it says that God is light. Most luminous than any other. What I don't understand is the olive tree. Maybe it has something to do with the nature of olive trees?

 

[Remté]

I had also thought about the Universal Manifestation of God, such as Jesus. Within His body is the Revelation of God, being like a brilliant star that is recognised by only Him whom God pleases.

Are you saying God chooses who recognizes the light?

 

[Dawnofhope]

I think it says that God is light. Most luminous than any other. What I don't understand is the olive tree. Maybe it has something to do with the nature of olive trees?

An Olive tree produces olive oil which is fuel for a lamp. In other words Olive trees are a source of illumination to the world of humanity. The prophets of God such as Moses and Christ are a source of illumination through their Teachings (The Torah and the Gospel). This is God's light that is reflected through these teachings, not man's light.

Are you saying God chooses who recognizes the light?

Muhammad appears to be saying exactly that.

 

[Remté]

Muhammad appears to be saying exactly that.

In the Quran? Where in it you think?

 

[Dawnofhope]

In the Quran? Where in it you think?

From the OP

God doth guide Whom He will to His Light:
Surah 24:35

 

[Remté]

From the OP

God doth guide Whom He will to His Light:
Surah 24:35

But man has a free will. Allah only guides those who choose the right path.

(Muhammad says....? Allah not Muhammad)

 

[Dawnofhope]

But man has a free will. Allah only guides those who choose the right path.

(Muhammad says....? Allah not Muhammad)

The words in the Holy Quran were spoken by Muhammad. I believe the words originate from Allah and were revealed through Muhammad. Regardless of their origins they wer spoken by Muhammad.

Allah guides whom He wills.

And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise.
Surah 14:4

 

[Remté]

And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise.
Surah 14:4

That is a poor translation. The word that is here translated as "send" has more meanings than that. A more prevalent tranlation says "leaves (straying)".

 

[Dawnofhope]

That is a poor translation. The word that is here translated as "send" has more meanings than that. A more prevalent tranlation says "leaves (straying)".

Perhaps. I rely on English translations by compotent scholars.

Sahih International: And We did not send any messenger except [speaking] in the language of his people to state clearly for them, and Allah sends astray [thereby] whom He wills and guides whom He wills. And He is the Exalted in Might, the Wise.

Pickthall: And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise.

Yusuf Ali: We sent not a messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in power, full of Wisdom.

Shakir: And We did not send any messenger but with the language of his people, so that he might explain to them clearly; then Allah makes whom He pleases err and He guides whom He pleases and He is the Mighty, the Wise.

Muhammad Sarwar: All the Messengers that We sent spoke the language of their people so that they could explain (their message to them). God guides or causes to go astray whomever He wants. He is Majestic and All-wise.

Mohsin Khan: And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them. Then Allah misleads whom He wills and guides whom He wills. And He is the All-Mighty, the All-Wise.

Arberry: And We have sent no Messenger save with the tongue of his people, that he might make all clear to them; then God leads astray whomsoever He will, and He guides whomsoever He will; and He is the All-mighty, the All-wise.

The Quranic Arabic Corpus - Translation

 

[Remté]

Perhaps. I rely on English translations by compotent scholars.

Sahih International: And We did not send any messenger except [speaking] in the language of his people to state clearly for them, and Allah sends astray [thereby] whom He wills and guides whom He wills. And He is the Exalted in Might, the Wise.

Pickthall: And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise.

Yusuf Ali: We sent not a messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in power, full of Wisdom.

Shakir: And We did not send any messenger but with the language of his people, so that he might explain to them clearly; then Allah makes whom He pleases err and He guides whom He pleases and He is the Mighty, the Wise.

Muhammad Sarwar: All the Messengers that We sent spoke the language of their people so that they could explain (their message to them). God guides or causes to go astray whomever He wants. He is Majestic and All-wise.

Mohsin Khan: And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them. Then Allah misleads whom He wills and guides whom He wills. And He is the All-Mighty, the All-Wise.

Arberry: And We have sent no Messenger save with the tongue of his people, that he might make all clear to them; then God leads astray whomsoever He will, and He guides whomsoever He will; and He is the All-mighty, the All-wise.

The Quranic Arabic Corpus - Translation

Yusuf Ali abdullah's translation is different from the rest.

If you look at the Quran as a whole it makes the interpretation contradicting.

18:29 "Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it)"

76:3 "We showed him the Way: whether he be grateful or ungrateful (rests on his will)."

73:19 "19. Verily this is an Admonition: therefore, whoso will, let him take a (straight) path to his Lord!"

25:57 "Say: "No reward do I ask of you for it but this: that each one who will may take a (straight) Path to his Lord."

29:69 "And those who strive in Our (cause),- We will certainly guide them to our Paths: For verily Allah is with those who do right."

45:22 "Allah created the heavens and the earth for just ends, and in order that each soul may find the recompense of what it has earned, and none of them be wronged."

10:44 "Verily Allah will not deal unjustly with man in aught: It is man that wrongs his own soul."

 

[Dawnofhope]

Yusuf Ali abdullah's translation is different from the rest.

If you look at the Quran as a whole it makes the interpretation contradicting.

18:29 "Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it)"

76:3 "We showed him the Way: whether he be grateful or ungrateful (rests on his will)."

73:19 "19. Verily this is an Admonition: therefore, whoso will, let him take a (straight) path to his Lord!"

25:57 "Say: "No reward do I ask of you for it but this: that each one who will may take a (straight) Path to his Lord."

29:69 "And those who strive in Our (cause),- We will certainly guide them to our Paths: For verily Allah is with those who do right."

45:22 "Allah created the heavens and the earth for just ends, and in order that each soul may find the recompense of what it has earned, and none of them be wronged."

10:44 "Verily Allah will not deal unjustly with man in aught: It is man that wrongs his own soul."

Yusuf Ali's translation is is certainly held in high regard. Perhaps we can agree the Quran is the authenticated respository of the Word of God.

 

[InvestigateTruth]

Yusuf Ali abdullah's translation is different from the rest.

If you look at the Quran as a whole it makes the interpretation contradicting.

18:29 "Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it)"

76:3 "We showed him the Way: whether he be grateful or ungrateful (rests on his will)."

73:19 "19. Verily this is an Admonition: therefore, whoso will, let him take a (straight) path to his Lord!"

25:57 "Say: "No reward do I ask of you for it but this: that each one who will may take a (straight) Path to his Lord."

29:69 "And those who strive in Our (cause),- We will certainly guide them to our Paths: For verily Allah is with those who do right."

45:22 "Allah created the heavens and the earth for just ends, and in order that each soul may find the recompense of what it has earned, and none of them be wronged."

10:44 "Verily Allah will not deal unjustly with man in aught: It is man that wrongs his own soul."

The actual Arabic words are saying God guides who ever He wills, and misguides who ever He wants. This is what literally the verse is saying.

 

[Remté]

The actual Arabic words are saying God guides who ever He wills, and misguides who ever He wants. This is what literally the verse is saying.

Nope.

 

[osgart]

Not being a follower, i will take a crack at it. Anything light is about understanding what is true, and illuminates to those whom are blind to the ways of truth. So God would be the light of understanding. Akin to earth existing in a void of darkness, there is a light that allows us to live though we live in darkness. All humans coming from the unknown, into the light of the knowable truth, and perhaps the unsearchable truth of mercy. Parables always teach a spiritual meaning, imo, in an metaphorical and indirect way.

If God chooses you, then i would say your disposition is inclined to truth. If God does not choose you, you are hell bent in attitude and disposition.

The parable is meant, only for those whom earnestly seek its meaning. It draws forth life like water in the heart of those that seek with open heart.

So perhaps God leaves blind to the trap of their own devices, those that are wicked. And the Lamp shines for those whom are earnest and keep the way of the Lamp. God knows hearts beyond all, and can divine their purposes and conditions perfectly.

 

[Dawnofhope]

The actual Arabic words are saying God guides who ever He wills, and misguides who ever He wants. This is what literally the verse is saying.

I wonder if the underlying objection to the obvious is based on Muslims believing themselves special and singled out for God's favour over and above other faith adherents. Our different understandings of the Khatam an-Nabiyyin would be relevant.

 

[Dawnofhope]

Not being a follower, i will take a crack at it. Anything light is about understanding what is true, and illuminates to those whom are blind to the ways of truth. So God would be the light of understanding. Akin to earth existing in a void of darkness, there is a light that allows us to live though we live in darkness. All humans coming from the unknown, into the light of the knowable truth, and perhaps the unsearchable truth of mercy. Parables always teach a spiritual meaning, imo, in an metaphorical and indirect way.

If God chooses you, then i would say your disposition is inclined to truth. If God does not choose you, you are hell bent in attitude and disposition.

The parable is meant, only for those whom earnestly seek its meaning. It draws forth life like water in the heart of those that seek with open heart.

So perhaps God leaves blind to the trap of their own devices, those that are wicked. And the Lamp shines for those whom are earnest and keep the way of the Lamp. God knows hearts beyond all, and can divine their purposes and conditions perfectly.

That is excellent you are considering possible meanings of this Quranic verse. The Quran is a book that has been translated into English by many scholars and its open for all to read and ponder whether they believe Muhammad was a Prophet of God or not.

Your response appears to be on the right track. The verse of light has been the focus of many scholars over the centuries. Often these types of mystical verses have multiple meanings that unfold and reveal themselves for those who are sincere.