Tafseer of The Light · An-Noor · 24:35
Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things.
Important: The Arabic source text is always authoritative. This translation is a study aid and has not been verified by scholars — do not use it as a basis for religious proof or for deriving rulings (ahkam). When in doubt, always consult the Arabic text and a qualified scholar.
The Exalted, whose praise is mentioned, means by His statement: ( اللَّهُ نُورُ السَّمَاوَاتِ وَالأرْضِ ) (Allah is the light of the heavens and the earth): the Guide (Hādī) of whoever is in the heavens and the earth, so that they are guided to the truth by His light, and cling fast to His guidance, escaping the bewilderment of error.
The people of interpretation (taʾwīl) differed regarding the interpretation of this. Some of them said concerning it something in line with what we have said.
* Mention of who said that:
ʿAlī related to me, saying: ʿAbd Allāh related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās, concerning His statement: ( اللَّهُ نُورُ السَّمَاوَاتِ وَالأرْضِ ) (Allah is the light of the heavens and the earth), he says: Allah, praised be He, is the Guide of the inhabitants of the heavens and the earth.
Sulaymān ibn ʿUmar ibn Khalda al-Raqqī related to me, saying: Wahb ibn Rāshid related to us, on the authority of Farqad, on the authority of Anas ibn Mālik, he said: Indeed, my God says: My light is My guidance.
And others said: No, the meaning of it is: Allah is the Director of the affairs of the heavens and the earth.
* Mention of who said that:
Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, saying: Mujāhid and Ibn ʿAbbās said concerning His statement: ( اللَّهُ نُورُ السَّمَاوَاتِ وَالأرْضِ ) (Allah is the light of the heavens and the earth): He directs the affair therein, their stars, their sun and their moon.
And others said: No, by it was meant the light in the sense of brightness. They said: the meaning of it is: the brightness of the heavens and the earth.
* Mention of who said that:
ʿAbd al-Aʿlā ibn Wāṣil related to me, saying: ʿUbayd Allāh ibn Mūsā related to us, saying: Abū Jaʿfar al-Rāzī related to us, on the authority of al-Rabīʿ ibn Anas, on the authority of Abū al-ʿĀliya, on the authority of Ubayy ibn Kaʿb, concerning the statement of Allah: ( اللَّهُ نُورُ السَّمَاوَاتِ وَالأرْضِ ) (Allah is the light of the heavens and the earth), he said: He began with the light of Himself and mentioned it, then He mentioned the light of the believer.
We have chosen the statement that we have chosen herein, because it follows upon His statement: وَلَقَدْ أَنْزَلْنَا إِلَيْكُمْ آيَاتٍ مُبَيِّنَاتٍ وَمَثَلا مِنَ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ وَمَوْعِظَةً لِلْمُتَّقِينَ (And indeed, We have sent down to you clarifying signs, and an example from those who passed away before you, and an admonition for the God-fearing). Therefore it is more fitting that this be a report about the standing which His sending-down occupies among His creatures, and about the praise of that with which He began the mention of its praise — that is more fitting and more acceptable, so long as nothing comes that indicates the conclusion of the report concerning it by something else. If that is so, then the interpretation of the word is: And indeed, We have sent down to you, O people, signs that make clear the truth from falsehood, وَمَثَلا مِنَ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ وَمَوْعِظَةً لِلْمُتَّقِينَ (and an example from those who passed away before you, and an admonition for the God-fearing); thus We have guided you by it and made clear to you by it the landmarks of your religion, for I am the Guide of the inhabitants of the heavens and the inhabitants of the earth. And He left off connecting the word with the lām, and began the report about the guidance of His creatures as a fresh beginning, and therein lies the meaning that I have mentioned, contenting Himself with the indication of the word upon it instead of stating it explicitly. Then He began, in the report, with the likeness of His guidance of His creatures through the clarifying signs that He sent down to them, and said: ( مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ) (The likeness of His light is as a niche wherein is a lamp). He says: the likeness of what He has illuminated of truth through this sending-down in its exposition is as a niche.
The people of interpretation differed regarding who is meant by the hāʾ (the suffix) in His statement: ( مَثَلُ نُورِهِ ) (the likeness of His/his light) — to what does it refer, and to the mention of whom does it refer? Some of them said: it refers to the mention of the believer. They said: the meaning of the word is: the likeness of the light of the believer, which is in his heart of faith and Qurʾān, is as a niche.
* Mention of who said that:
ʿAbd al-Aʿlā ibn Wāṣil related to us, saying: ʿUbayd Allāh ibn Mūsā related to us, saying: Abū Jaʿfar al-Rāzī informed us, on the authority of al-Rabīʿ ibn Anas, on the authority of Abū al-ʿĀliya, on the authority of Ubayy ibn Kaʿb, concerning the statement of Allah: ( مَثَلُ نُورِهِ ) (the likeness of his light), he said: He mentioned the light of the believer and said: the likeness of his light — He says: the likeness of the light of the believer. He said: and Ubayy used to read it: "Such is the likeness of the believer." He said: it is the believer; faith and the Qurʾān have been placed in his breast.
Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Abū Jaʿfar al-Rāzī, on the authority of Abū al-ʿĀliya, on the authority of Ubayy ibn Kaʿb: ( اللَّهُ نُورُ السَّمَاوَاتِ وَالأرْضِ مَثَلُ نُورِهِ ) (Allah is the light of the heavens and the earth, the likeness of his light), he said: He began with the light of Himself and mentioned it, then He said: ( مَثَلُ نُورِهِ ) (the likeness of his light), He says: the likeness of the light of whoever believed in Him. He said: and thus Ubayy used to read it. He said: it is a servant in whose breast Allah has placed the Qurʾān and faith.
Ibn Bashshār related to us, saying: ʿAbd al-Raḥmān related to us, saying: Sufyān related to us, on the authority of ʿAṭāʾ ibn al-Sāʾib, on the authority of Saʿīd ibn Jubayr: ( مَثَلُ نُورِهِ ) (the likeness of his light), he said: the likeness of the light of the believer.
ʿAlī ibn al-Ḥasan al-Azdī related to me, saying: Yaḥyā ibn al-Yamān related to us, on the authority of Abū Sinān, on the authority of Thābit, on the authority of al-Ḍaḥḥāk, concerning His statement: ( مَثَلُ نُورِهِ ) (the likeness of his light), he said: the light of the believer.
And others said: No, by the light was meant Muḥammad — the blessing and peace of Allah be upon him (ﷺ). They said: the hāʾ that is in His statement: ( مَثَلُ نُورِهِ ) (the likeness of His light) refers to the name of Allah.
* Mention of who said that:
Ibn Ḥumayd related to us, saying: Yaʿqūb al-Qummī related to us, on the authority of Ḥafṣ, on the authority of Shimr, saying: Ibn ʿAbbās came to Kaʿb al-Aḥbār and said to him: Tell me about the statement of Allah, mighty and exalted is He: ( اللَّهُ نُورُ السَّمَاوَاتِ وَالأرْضِ ) ... the āya? And Kaʿb said: Allah is the light of the heavens and the earth, the likeness of His light is the likeness of Muḥammad — the blessing and peace of Allah be upon him (ﷺ) — as a niche.
ʿAlī ibn al-Ḥasan al-Azdī related to me, saying: Yaḥyā ibn al-Yamān related to us, on the authority of Ashʿath, on the authority of Jaʿfar ibn Abī al-Mughīra, on the authority of Saʿīd ibn Jubayr, concerning His statement: ( مَثَلُ نُورِهِ ) (the likeness of his light), he said: Muḥammad — the blessing and peace of Allah be upon him (ﷺ).
And others said: No, by it was meant: the guidance of Allah and His exposition, and that is the Qurʾān. They said: the hāʾ refers to the mention of Allah. They said: and the meaning of the word is: Allah is the Guide of the inhabitants of the heavens and the earth through His clarifying signs, and that is the light by which the heavens and the earth are illuminated; the likeness of His guidance and His signs by which He has guided His creatures and admonished them therewith, in the hearts of the believers, is as a niche.
* Mention of who said that:
ʿAlī related to me, saying: Abū Ṣāliḥ related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās: ( مَثَلُ نُورِهِ ) (the likeness of his light): the likeness of His guidance in the heart of the believer.
Yaʿqūb ibn Ibrāhīm related to me, saying: Ibn ʿUlayya related to us, on the authority of Abū Rajāʾ, on the authority of al-Ḥasan, concerning His statement: ( مَثَلُ نُورِهِ ) (the likeness of his light), he said: the likeness of this Qurʾān in the heart is as a niche.
Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His statement: ( مَثَلُ نُورِهِ ) (the likeness of his light): the light of the Qurʾān that was sent down to His Messenger and His servants; this is the likeness of the Qurʾān ( كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ) (as a niche wherein is a lamp).
He said: Ibn Wahb informed us, saying: ʿAbd Allāh ibn ʿAyyāsh informed me, saying: Zayd ibn Aslam said concerning the statement of Allah, blessed and exalted is He: ( اللَّهُ نُورُ السَّمَاوَاتِ وَالأرْضِ مَثَلُ نُورِهِ ) (Allah is the light of the heavens and the earth, the likeness of his light): and His light that He mentioned is the Qurʾān, and the likeness is the one He gave for it.
And others said: No, the meaning of it is: the likeness of the light of Allah. They said: by the light He means: obedience.
* Mention of who said that:
Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning His statement: ( اللَّهُ نُورُ السَّمَاوَاتِ وَالأرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ): and that is because the Jews said to Muḥammad: How does the light of Allah come forth without the sky? Then Allah gave that likeness for His light and said: ( اللَّهُ نُورُ السَّمَاوَاتِ وَالأرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ ). He said: and it is a likeness that Allah gave for His obedience; thus He named His obedience a light, and then named it several lights.
And His statement: ( كَمِشْكَاةٍ ) (as a niche) — the people of interpretation differed regarding the meaning of the mishkāt (niche) and the miṣbāḥ (lamp), and what is meant by them, and by the zujāja (the glass). Some of them said: the mishkāt is any niche without a passage through it, and they said: this is a likeness that Allah gave for the heart of Muḥammad — the blessing and peace of Allah be upon him (ﷺ).
* Mention of who said that:
Ibn Ḥumayd related to us, saying: Yaʿqūb related to us, on the authority of Ḥafṣ, on the authority of Shimr, saying: Ibn ʿAbbās came to Kaʿb al-Aḥbār and said to him: Tell me about the statement of Allah: ( مَثَلُ نُورِهِ كَمِشْكَاةٍ ) (the likeness of his light is as a niche). He said: the mishkāt, and that is the niche, Allah gave as a likeness for Muḥammad — the blessing and peace of Allah be upon him (ﷺ). The mishkāt ( فيها مصباح ) (wherein is a lamp): the lamp is his heart. ( فِي زُجَاجَةٍ ) (in a glass): the glass is his breast. ( الزجاجة كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ ) (the glass, as though it were a glittering star): he likened the breast of the Prophet — the blessing and peace of Allah be upon him (ﷺ) — to the glittering star. Then he returned the lamp to his heart and said: ( يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ ) (kindled from a blessed tree, an olive tree, neither of the east nor of the west): neither the sun of the east nor the sun of the west has touched it. ( يَكَادُ زَيْتُهَا يُضِيءُ ) (its oil almost gives light): Muḥammad almost makes it clear to the people, even though he does not speak, that he is a prophet, just as that oil almost gives light ( وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُورٌ عَلَى نُورٍ ) (even though no fire has touched it, light upon light).
ʿAlī related to me, saying: ʿAbd Allāh related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās, concerning His statement: ( كَمِشْكَاةٍ ) (as a niche), he says: the place of the wick.
Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning His statement: ( الله نور السماوات والأرض ) (Allah is the light of the heavens and the earth) up to ( كَمِشْكَاةٍ ) (as a niche), he said: the mishkāt: the niche of the house.
And others said: by the mishkāt was meant: the breast of the believer, and by the miṣbāḥ: the Qurʾān and faith, and by the zujāja: his heart.
* Mention of who said that:
ʿAbd al-Aʿlā ibn Wāṣil related to me, saying: ʿUbayd Allāh ibn Mūsā related to us, saying: Abū Jaʿfar al-Rāzī informed us, on the authority of al-Rabīʿ ibn Anas, on the authority of Abū al-ʿĀliya, on the authority of Ubayy ibn Kaʿb: ( مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ) (the likeness of his light is as a niche wherein is a lamp), he said: the likeness of the believer, in whose breast faith and the Qurʾān have been placed, is as a niche. He said: the mishkāt: his breast. ( فِيهَا مِصْبَاحٌ ) (wherein is a lamp), he said: and the lamp is the Qurʾān and faith that have been placed in his breast. ( الْمِصْبَاحُ فِي زُجَاجَةٍ ) (the lamp in a glass), he said: and the glass: his heart. ( الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ ) (the glass, as though it were a glittering star, kindled), he said: his likeness, as regards that in which the Qurʾān and faith have illuminated, is as a glittering star. He says: radiant ( يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ ) (kindled from a blessed tree), and the blessed tree — its origin is the blessed one — is sincere devotion to Allah alone and His worship without associating partners with Him ( لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ ) (neither of the east nor of the west), he said: his likeness is the likeness of a tree surrounded by trees, so that it is green and tender; the sun does not touch it at all, neither when it rises nor when it sets. And thus this believer is protected from being touched by any vicissitude; he is tried by it and Allah has made him steadfast therein. He stands between four qualities: if he is given, he gives thanks; if he is tried, he is patient; if he judges, he is just; and if he speaks, he is truthful. He is among the rest of the people like the living man who walks among the graves of the dead. He said: ( نُورٌ عَلَى نُورٍ ) (light upon light): he stands in five forms of light: his speech is light, his deed is light, his entry is light, his exit is light, and his destination is to the light on the Day of Resurrection in the Garden (janna).
Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Yaḥyā ibn al-Yamān related to me, on the authority of Abū Jaʿfar al-Rāzī, on the authority of al-Rabīʿ ibn Anas, on the authority of Abū al-ʿĀliya, on the authority of Ubayy ibn Kaʿb, he said: the mishkāt: the breast of the believer ( فِيهَا مِصْبَاحٌ ) (wherein is a lamp), he said: the Qurʾān.
He said: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Abū Jaʿfar, on the authority of al-Rabīʿ, on the authority of Abū al-ʿĀliya, on the authority of Ubayy ibn Kaʿb, in the manner of the narration of ʿAbd al-Aʿlā, on the authority of ʿUbayd Allāh.
ʿAlī related to me, saying: Abū Ṣāliḥ related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās: ( مَثَلُ نُورِهِ كَمِشْكَاةٍ ) (the likeness of his light is as a niche), he said: the likeness of His guidance in the heart of the believer, like the pure oil that almost gives light before the fire touches it; and when the fire touches it, it increases in brightness upon brightness. Thus is the heart of the believer: he acts according to the guidance before the knowledge comes to him; and when the knowledge comes to him, he increases in guidance upon guidance, and in light upon light. As Ibrāhīm — the blessings of Allah be upon him — said before the knowledge came to him: ( قَالَ هَذَا رَبِّي ) (He said: this is my Lord) when he saw the star, without anyone informing him that he had a Lord; and when Allah informed him that He was his Lord, he increased in guidance upon guidance.
Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning His statement: ( اللَّهُ نُورُ السَّمَاوَاتِ وَالأرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ): and that is because the Jews said to Muḥammad — the blessing and peace of Allah be upon him (ﷺ): How does the light of Allah come forth without the sky? Then Allah gave that likeness for His light and said: ( اللَّهُ نُورُ السَّمَاوَاتِ وَالأرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ). And the mishkāt: the niche of the house, wherein is a lamp. ( الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ ): and the lamp: the light that is in the glass, and it is a likeness that Allah gave for His obedience; thus He named His obedience a light and named it several kinds.
His statement: ( يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لا شَرْقِيَّةٍ ) (kindled from a blessed tree, an olive tree, neither of the east), he said: it is a tree upon which neither the shade of the east nor the shade of the west falls; it is in the open space, that is purer for the oil. ( يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ) (its oil almost gives light, even though no fire has touched it). Maʿmar said, and al-Ḥasan said: it is not of the trees of this world; it is neither of the east nor of the west.
And others said: it is a likeness for the believer, except that the lamp and what is in it is a likeness for his heart, and the niche is a likeness for his interior.
* Mention of who said that:
Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, saying: Mujāhid and Ibn ʿAbbās both said: the lamp and what is in it is a likeness for the heart of the believer and his interior; the lamp: a likeness for the heart, and the niche: a likeness for the interior.
Ibn Jurayj said: ( كَمِشْكَاةٍ ) (as a niche): a niche without a passage through it. Ibn Jurayj said, and Ibn ʿAbbās said concerning His statement: ( نُورٌ عَلَى نُورٍ ) (light upon light): he means: the faith of the believer and his deed.
And others said: No, that is a likeness for the Qurʾān in the heart of the believer.
* Mention of who said that:
Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, on the authority of Abū Rajāʾ, on the authority of al-Ḥasan, concerning His statement: ( الله نُورُ السَّمَاوَاتِ وَالأرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ ) (Allah is the light of the heavens and the earth, the likeness of his light is as a niche), he said: as a niche ( فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ ) (wherein is a lamp, the lamp in a glass, the glass as though it were a glittering star).
Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning the statement of Allah: ( اللَّهُ نُورُ السَّمَاوَاتِ وَالأرْضِ مَثَلُ نُورِهِ ) (Allah is the light of the heavens and the earth, the likeness of his light): the light of the Qurʾān that was sent down to His Messenger and His servants; this then is the likeness of the Qurʾān ( كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ ) (as a niche wherein is a lamp, the lamp in a glass) — and he read on until he reached: ( مُبَارَكَةٍ ) (blessed) — this then is the likeness of the Qurʾān: one illuminates oneself by its light, and one learns it and holds fast to it, while it is as it is and does not diminish. This then is a likeness that Allah gave for His light. And concerning His statement: ( يَكَادُ زَيْتُهَا يُضِيءُ ) (its oil almost gives light), he said: the light: the glistening of that oil. And the mishkāt: that in which the wick is, wherein is the lamp, and the chandeliers are those lamps.
Muḥammad ibn Bashshār related to us, saying: ʿAbd al-Raḥmān related to us, saying: Sufyān related to us, on the authority of Abū Isḥāq, on the authority of Saʿīd ibn ʿIyāḍ, concerning His statement: ( كَمِشْكَاةٍ ) (as a niche), he said: the niche.
Ibn Bashshār related to us, saying: Abū ʿĀmir related to us, saying: Qurra related to us, on the authority of ʿAṭiyya, concerning His statement: ( كَمِشْكَاةٍ ) (as a niche), he said: Ibn ʿUmar said: the mishkāt: the niche.
And others said: the mishkāt is the lampstand (candelabrum).
* Mention of who said that:
Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning the statement of Allah: ( كَمِشْكَاةٍ ) (as a niche), he said: the lampstand, then the pillar upon which the lampstand is.
Al-Ḥārith related to me, saying: al-Ḥasan related to us, saying: Warqāʾ related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: ( كَمِشْكَاةٍ ) (as a niche): the yellow brass that is in the interior of the lampstand.
Isḥāq ibn Shāhīn related to me, saying: Khālid ibn ʿAbd Allāh related to us, on the authority of Dāwūd, on the authority of a man, on the authority of Mujāhid, he said: the mishkāt: the lampstand.
And others said: the mishkāt is the iron from which the lampstand is hung.
* Mention of who said that:
Muḥammad ibn al-Muthannā related to us, saying: Muḥammad ibn al-Mufaḍḍal related to us, saying: Hushaym related to us, saying: Dāwūd ibn Abī Hind related to us, on the authority of Mujāhid, he said: the mishkāt: the iron parts from which the lampstand is hung.
And the most acceptable of the statements herein, as regards correctness, is the statement of him who said: that is a likeness that Allah gave for the Qurʾān in the heart of the people of faith therein. He said: the likeness of the light of Allah by which He illuminated for His servants the path of right guidance, which He sent down to them, so that they believed in it and affirmed what is in it, in the hearts of the believers, is as a mishkāt, and that is the pillar of the lampstand wherein is the wick. That is like the niche which is in the walls that has no passage through it. That pillar was called a mishkāt only because it has no passage through it and is hollow, open from above, so it is like the niche in the wall that has no passage through it. Then He said: ( فِيهَا مِصْبَاحٌ ) (wherein is a lamp), and that is the lamp; and He made the lamp, that is the miṣbāḥ, a likeness for what is in the heart of the believer of Qurʾān and clarifying signs. Then He said: ( الْمِصْبَاحُ فِي زُجَاجَةٍ ) (the lamp in a glass), He means: that the lamp which is in the mishkāt is in the lampstand, and that is the glass; and that is a likeness for the Qurʾān. He says: the Qurʾān that is in the heart of the believer, whose heart Allah has illuminated in his breast. Then He gave a likeness for the breast, in its purity from disbelief in Allah and doubt thereof, and its illumination by the light of the Qurʾān, and its radiance through the clarifying signs of its Lord and His admonitions therein, with the glittering star, and said: ( الزُّجَاجَةُ ) (the glass), and that is the breast of the believer wherein is his heart ( كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ ) (as though it were a glittering star).
The reciters differed regarding the reading of His statement: ( دُرِّيٌّ ) (glittering). The general reciters of the Ḥijāz read it: ( دُرِّيٌّ ) with a ḍamma on the dāl and without a hamza. Some reciters of Basra and Kūfa read: "dirrīʾ" with a kasra on the dāl and a hamza. And some reciters of Kūfa read: "durrīʾ" with a ḍamma on the dāl and a hamza. It is as though those who read the dāl with a ḍamma and omitted the hamza directed the meaning toward what the people of tafsīr have said, which we have mentioned from them, namely that the glass in its purity and beauty is like the pearl (durr), and that it is ascribed to it on account of that quality and description of it. And those who read it with a kasra on the dāl and a hamza directed it toward the derivation fiʿʿīl from "darraʾa al-kawkab," that is to say: the star was pushed away and by it the devil was stoned, from His statement: وَيَدْرَأُ عَنْهَا الْعَذَابَ (and He averts the punishment from her), that is to say: He wards off. And the Arabs call the great stars whose names are not known "al-darārī" without a hamza. And some of the scholars of the Arabic language from Basra said: it is "al-darārīʾ" with a hamza, from "yadraʾna." As for those who read it with a ḍamma on the dāl and a hamza: if by it they meant "durrūʾ," on the pattern of "subbūḥ" and "quddūs," from "daraʾtu," and then found the abundance of ḍammas therein too heavy, so that they bent part of it toward the kasra and said "dirrīʾ" — as it is said: وَقَدْ بَلَغْتُ مِنَ الْكِبَرِ عِتِيًّا (and I have reached, in old age, the advanced years), which is the pattern fuʿūl from "ʿatawtu ʿutuwwan," after which part of its ḍammas was changed to the kasra so that it was said "ʿitiyyā" — then that is a valid direction. Otherwise I know no valid ground for the correctness of that reading of theirs, for fiʿʿīl is not known in the speech of the Arabs; and some of the people of the Arabic language even said: it is a solecism (laḥn).
And what, in my view, is the most acceptable of the readings herein, as regards correctness, is the reading of him who read ( دُرِّيٌّ ) (glittering) with a ḍamma on the dāl and without a hamza, in ascription to the pearl (durr); for the people of interpretation came with the interpretation of it, and we have already mentioned their statements concerning it. Therein is sufficiency, without one needing to support its correctness with anything else. The interpretation of the word is then: the glass, and that is the breast of the believer, as though it were — that is to say: as though the glass, and that is a likeness for the breast of the believer — a star: He says it in its purity, its clarity and its beauty. He only describes his breast with cleanness from every doubt and hesitation concerning the foundations of faith in Allah, and its remoteness from the blemish of sins, as the star that resembles the pearl in purity, clarity and beauty.
They also differed regarding the reading of His statement: "tūqadu min shajaratin mubārakatin" (kindled from a blessed tree). Some Meccans, Medinans and some Basrans read: "tawaqqada min shajaratin" with a tāʾ and a fatḥa upon it, with doubling of the qāf and a fatḥa on the dāl, as though they directed the meaning of it toward the kindling of the lamp from a blessed tree. And some of the general reciters of Medina read ( يُوقَدُ ) (is kindled) with a yāʾ, lightening of the qāf and a ḍamma on the dāl, in the meaning: the lamp is kindled, its kindler being from a tree, without naming the agent. And the general reciters of Kūfa read "tūqadu" with a ḍamma on the tāʾ, lightening of the qāf and a ḍamma on the dāl, in the meaning: the glass is kindled, its kindler being from a blessed tree, without naming the agent, so it was said "tūqadu." And some Meccans read "tawaqqadu" with a fatḥa on the tāʾ, doubling of the qāf and a ḍamma on the dāl, in the meaning: the glass blazes from a tree, after which one of the two tāʾs was omitted, contenting oneself with the remaining one in place of the dropped one. These readings are close to one another in meaning, even though their wordings differ; for when the glass is described with kindling, or that it blazes, then the meaning of it is known, namely that what is meant by it is: the lamp blazes in it, or the lamp is kindled in it. But they directed the report so that the description by it is closer to the word, and so that the hearers understand its meaning and what is meant by it. If that is so, then the reciter, with whichever of the readings he recites, has done correctly. Except that the most pleasing of the readings to me therein is that I recite by it: "tawaqqada" with a fatḥa on the tāʾ, doubling of the qāf and a fatḥa on the dāl, in the meaning of describing the lamp with blazing; for there is no doubt that the blazing and the kindling belong to its attribute and not to that of the glass. The meaning of the word is then: as a niche wherein is a lamp, the lamp of the oil of a blessed tree, an olive tree, neither of the east nor of the west.
We have already mentioned part of what is narrated from some of them concerning the difference about it in what has preceded, and we mention the rest of what is before us and what we have not yet mentioned earlier. Some of them said: this tree was called "neither of the east nor of the west" only meaning: it is not exclusively eastern, such that the sun would not touch it when it sets — while it has its share of the sun in the morning so long as it is on the side that lies toward the east, and then has no share of it when the sun inclines toward the west — and it is also not exclusively western, such that the sun would touch it in the evening when it inclines toward the western side and not touch it in the morning. Rather it is eastern-western: the sun rises over it in the morning and sets over it, so that the heat of the sun touches it morning and evening. They said: when it is thus, that is better for its oil.
* Mention of who said that:
Hannād related to us, saying: Abū al-Aḥwaṣ related to us, on the authority of Simāk, on the authority of ʿIkrima, concerning His statement: ( زَيْتُونَةٍ لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ ) (an olive tree, neither of the east nor of the west), he said: no mountain and no valley conceals it from the sun, when it rises and when it sets.
Ibn al-Muthannā related to us, saying: Ḥaramī ibn ʿUmāra related to us, saying: Shuʿba related to us, saying: ʿUmāra informed me, on the authority of ʿIkrima, concerning His statement: ( لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ ) (neither of the east nor of the west), he said: the tree is in a place where nothing conceals it from the sun; it rises over it and sets over it.
Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, saying: Mujāhid and Ibn ʿAbbās said concerning ( لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ ) (neither of the east nor of the west): both said: it is the one that stands on the slope of the mountain, which the rising and setting of the sun touches; when it rises it touches it, and when it sets it touches it.
And others said: No, the meaning of it is: it is neither of the east nor of the west.
* Mention of who said that:
Sulaymān ibn ʿAbd al-Jabbār related to me, saying: Muḥammad ibn al-Ṣalt related to me, saying: Abū Kudayna related to us, on the authority of Qābūs, on the authority of his father, on the authority of Ibn ʿAbbās: ( لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ ) (neither of the east nor of the west), he said: it is a tree in the midst of the trees, not of the east and not of the west.
Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His statement: ( زيتونة لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ ) (an olive tree, neither of the east nor of the west): situated on the right side of Syria, neither of the east nor of the west.
And others said: this tree is not of the trees of this world.
* Mention of who said that:
Muḥammad ibn ʿAbd Allāh ibn Bazīʿ related to us, saying: Bishr ibn al-Mufaḍḍal related to us, saying: ʿAwf related to us, on the authority of al-Ḥasan, concerning the statement of Allah: ( لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ ) (neither of the east nor of the west), he said: by Allah, if it were on the earth, it would be eastern or western, but it is only a likeness that Allah gave for His light.
Ibn Bashshār related to us, saying: ʿUthmān — that is Ibn al-Haytham — related to us, saying: ʿAwf related to us, on the authority of al-Ḥasan, concerning the statement of Allah: ( زَيْتُونَةٍ لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ ) (an olive tree, neither of the east nor of the west), he said: if this olive tree were on the earth, it would be eastern or western, but by Allah, it is not on the earth; it is only a likeness that Allah gave for His light.
Yaʿqūb related to me, saying: Hushaym related to us, saying: ʿAwf informed us, on the authority of al-Ḥasan, concerning His statement: ( زَيْتُونَةٍ لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ ) (an olive tree, neither of the east nor of the west), he said: this is a likeness that Allah gave; if this tree were in the world, it would be either eastern or western.
And the most acceptable of these statements for the interpretation of it is the statement of him who said: it is eastern-western, and said: and the meaning of the word is: it is not eastern, such that the sun touches it in the evening and not in the morning, but the sun rises over it and sets over it, so it is eastern-western.
We said that it is only the most acceptable as regards the meaning of the word, because Allah described the oil with which this lamp is kindled only with purity and excellence; and when its tree is eastern-western, then its oil is undoubtedly more excellent, purer and clearer.
And His statement: ( يَكَادُ زَيْتُهَا يُضِيءُ ) (its oil almost gives light), the Exalted, whose praise is mentioned, says: the oil of this olive tree almost gives light on account of its purity and the beauty of its radiance ( وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ) (even though no fire has touched it), He says: how then when the fire does touch it!
By His statement: ( يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ ) (kindled from a blessed tree) was meant only that this Qurʾān is from Allah and that it is His speech; thus He made its likeness, and the likeness of the fact that it is from Him, like the likeness of the lamp that is kindled from the blessed tree which He, exalted be His praise, has described in this āya. And by His statement: ( يَكَادُ زَيْتُهَا يُضِيءُ ) (its oil almost gives light) He meant: that the proofs of Allah, the Exalted whose praise is mentioned, for His creatures, on account of their clarity and plainness almost give light for whoever reflects upon them and looks, or turns away from them and passes them by ( وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ) (even though no fire has touched it), He says: even though Allah were to give them no increase in exposition and clarity through the sending down of this Qurʾān to them, alerting them to His oneness — how then when He alerted them by it and reminded them of His signs, and added by it a proof to His proofs which He had already established against them before that! That then is an exposition from Allah and a light on top of the exposition, and the light which He had already placed and erected for them before its sending-down.
And His statement: ( نُورٌ عَلَى نُورٍ ) (light upon light) means: the fire on top of this oil that almost gave light even though no fire had touched it.
As Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us — and al-Ḥārith related to me, saying: al-Ḥasan related to us, saying: Warqāʾ related to us — both on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: ( نور على نُورٌ ) (light upon light), he said: the fire on top of the oil.
Abū Jaʿfar said: and it is, in my view, as I have mentioned, a likeness for the Qurʾān. And by His statement: ( نُورٌ عَلَى نُورٍ ) (light upon light) He means: this Qurʾān is a light from Allah, which He sent down to His creatures, so that they may illuminate themselves by it ( عَلَى نُورٍ ) (upon a light) on top of the proofs and the exposition which He had erected for them before the coming of the Qurʾān and the sending down of it, from which the truth of His oneness becomes clear. That then is an exposition from Allah and a light on top of the exposition, and the light which He had placed and erected for them before its sending-down.
And there is narrated from Zayd ibn Aslam concerning it what Yūnus related to me, saying: Ibn Wahb informed us, saying: ʿAbd Allāh ibn ʿAyyāsh informed me, saying: Zayd ibn Aslam said concerning His statement: ( نُورٌ عَلَى نُورٍ ) (light upon light): the one illuminates the other — he means the Qurʾān.
And His statement: ( يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ ) (Allah guides to His light whom He wills), the Exalted, whose praise is mentioned, says: Allah grants the following of His light — and that is this Qurʾān — to whom He wills of His servants. And His statement: ( وَيَضْرِبُ اللَّهُ الأمْثَالَ لِلنَّاسِ ) (and Allah strikes the likenesses for the people), He says: and Allah strikes the likenesses and the parables for the people, as He struck for them the likeness of this Qurʾān in the heart of the believer with the lamp in the niche, and the rest of the likenesses that are in this āya.
( وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ ) (and Allah is, of all things, all-knowing), He says: and Allah, who strikes the likenesses and the other things, is, of everything, possessor of knowledge.
