An-Noor (the Light)

The Name, An-Noor, is mentioned once in the Noble Qur’an and that is in Surat an-Noor (24:35):

“Allaah is the Light of the heavens and the earth.”

The meaning of the Name

Ibn Jarir (Rahimahullaah) said: “The highly praised One means by His Statement, ‘Allaah is the Light of the heavens and the earth,’ that He is the Haadee (guide) of whoever is in the heavens and earth. By His Light they are guided to the truth, and by His Guidance they are protected from the bewilderment of misguidance.” He (Rahimahullaah) then mentioned the statements of the interpreters for this verse. Among them, some said that it means that Allaah is the One Who manages and disposes the affairs of the heavens and the earth, and others said it means that He is the shining light of the heavens and the earth. [The first statement is reported by Ibn ‘Abbaas (Radia-Allaahu ‘anhuma) with a weak Isnad and the other statement is reported by Ubayy ibn Ka’b (Radia-Allaahu ‘anhu), and in his Sanad (chain of narration), Abu Ja’far ar-Raazi is known to be bad in his memorization].

Then he (Ibn Jarir) (Rahimahullaah) said: “We have chosen the statement that is mentioned (in the beginning) because Allaah’s Statement ‘Allaah is the Light of the heavens and earth’ is mentioned after His Statement ‘and indeed We have sent down for you Ayaat (proofs, evidences, verses, lessons, signs, revelation, etc.) that make things plain, and the example of those who passed away before you, and an admonition for those who are Muttaqun (the pious).’ [24:34] which means ‘Indeed, We have sent down upon you, O mankind, Ayaat (signs, verses, etc.) that make the truth clear from falsehood, and an example of those who passed away before you and an admonition (warning) for the pious. So We have guided you by it and shown you your religion by it. This is because I am the Haadee (Guide) of the dwellers of the heavens and the dwellers of earth….” [Jami’ul-Bayaan]

Az-Zajjaj (Rahimahullaah)  said: “They (the interpreters or scholars) differed regarding the meaning of Allaah’s Statement ‘Allaah is the Light of the heavens and the earth;’ some of them said: Allaah is the Owner of the light of the heavens and the earth, i.e. He is the Creator of this light which is in all the planets. He is not the light for them or for their bodies. Rather, their lights are separate from the light of Allaah (Ta’ala).

It was also said: ‘Around the Throne there are lights; if a spark of them is separated and falls on the earth, it causes it to be burnt with all who are on its surface.’

Some said: The meaning of Allaah’s Statement ‘Allaah is the Light of the heavens and the earth ‘ is that He is the One Who enlightened the heavens and the earth by what He has shown of evidences and proofs of His Oneness. Accordingly, the meaning of ‘The light of the heavens’ is knowing Allaah or His signs or proofs.” [Tafseer al-Asmaa’]

Az-Zajjaji (the student of Az-Zajjaj (Rahimahullaah) ) said: “’Allaah is the Light of the heavens and the earth’ means whoever is in the heavens and on the earth is guided by His Light, i.e. by His Ayaat (signs, verses, revelations, etc.) and signs that are indicators of Him. By the clear manifest proofs, the people of the heavens and the earth are guided to His Tawheed and confess His Lordship and sanctify Him from having peers or resemblances.”[Ishtiqaq al-Asmaa’]

Al-Khattabi (Rahimahullaah) said: “An-Noor is the One by Whose light the blind are able to see and by His guidance the misguided are guided. Based on this meaning, the statement of Allaah ‘Allaah is the Light of the heavens and the earth’ is interpreted, i.e. from Him the light of the heavens and the earth is sought.” [Sha’n ad-Du’a]

Al-Hulaimee (Rahimahullaah)  said: “He is Al-Haadee (the Guide) Whose servants do not know except what He teaches them. They are not able to perceive except what He has made easy for them to realize. The senses and the mind (intellect) are His Fitrah (natural disposition), His Creation and His Benefaction.” [Al-Minhaj]

Shaikh as-Sa’dee (Rahimahullaah) said: “An-Noor, the Light of the heavens and the earth is the One Who illuminates the hearts of the gnostics with knowledge of Him and faith in Him, and He enlightens their hearts with His Guidance. He is the One Who has lit the heavens and the earth with lights that He has placed therein. His veil is light, and were He to uncover it, the Face of the Glorious One would burn everything in the creation so far as His Sight reaches.” [Tayseer al-Kareem]

The impact of believing in this Name

1- An-Noor (the Light) is one of the Attributes of our Lord (Ta’ala), and from it the Name An-Noor is derived, which is one of the Most Beautiful Names.

In Surat az-Zumar (39:69), Allaah (Ta’ala) added the Noor (the light) to His Noble Self in the same way how the adjective (the attribute) is added to the One Who is qualified with it:

 “And the earth will shine with the Light of its Lord (Allaah, when He will come to judge among men).”

Similarly, in His Statement in Surat an-Noor (24:35):

 “The parable of His Light is as a niche.”

The most correct point of view of the interpreters concerning the meaning of the pronoun (His) is that it refers to Allaah, may He be glorified and exalted.

Shaikh al-Islam ibn Taymiyyah (Rahimahullaah) affirmed attributing Allaah with Light. Then he (Rahimahullaah) mentioned the meaning of the verse “Allaah is the Light of the heavens and the earth,” by interpreting that Allaah is the Guide of the inhabitants of the heavens and the earth. This meaning does not prevent Him being a Light.

2- Ibn al-Qayyim (Rahimahullaah) best interpreted the parable in Surat an-Noor (24:35).

Allaah (Ta’ala) says:

 “Allaah is the Light of the heavens and the earth. The parable of His Light is as a niche and within it a lamp; the lamp is in a glass, the glass is as it were a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil would almost glow forth, though no fire touched it. Light upon Light! Allaah guides to His Light whom He wills. And Allaah sets forth parables for mankind, and Allaah is All-Knower of everything.”

He (Rahimahullaah) said after mentioning the dispute concerning the interpretation of the verse “Allaah is the Light of the heavens and the earth…”: Interpreters differed in interpreting the pronoun (His) in the words (His Light). Some said: “He is the Prophet (Salla-Allaahu ‘alayhi wa sallam), i.e. the example of the light of the Prophet (Salla-Allaahu ‘alayhi wa sallam).” Others said it refers to the believer: “The example of the light of the believer.” The most correct point of view is that it refers to Allaah (Azza wa Jall). Accordingly, the meaning will be, “The similitude of the Light of Allaah in the heart of His slave. And the greatest share of this Light is for His Messenger (Salla-Allaahu ‘alayhi wa sallam) from amongst His servants.”

This light is added to Allaah (Ta’ala), because He is both the Granter of this light and the One Who is providing it to His slave. And the light is added to the slave because he is the one receiving it and (his heart) is the place of this light.

Allaah (Ta’ala) is the One Who pours forth the light and guides whomever He wills to His Light. The believing slave is the receiver and his heart is the place of this light.

The interpreters explained this similitude (likeness) in two ways:

First: The compound resemblance: This similitude is set forth as the light of the believer without going into details to explain every part of the Mushabbah (tangible matter) and Mushabbah bihi (intangible matter).

Contemplate the description of the niche: it is a niche through which nothing can enter or occupy, in order to gather the light as much as possible. A lamp is placed therein. The lamp is in a glass, bright and clear like a shining star. It is lit with the purest oil from a tree which is centrally positioned in the land, where it gets sun from the beginning of the day till the end, so its oil is good, pure and shining.

[This is a tree in the desert which is not shaded by any other tree, mountain or cave; nothing covers it, and this is best for its oil.]

This compound is the similitude of Allaah’s Light which He has placed in the heart of His believing slave and which He particularized him with.

Second: The detailed simile: The niche represents the chest of the believer; the glass represents his heart. The heart of the believer is likened to glass in as much as it possesses the qualities of the believer’s heart, i.e. clarity, fineness and firmness. By its clarity [the believer] sees truth and knowledge as they are, away from turbidity, filth and impurity in accordance to its clarity. By its fineness, he acquires kindness and mercy and shows gentleness to the creation. By its firmness, he combats Allaah’s enemies, stands firm in his resistance to them and upholds the truth. Allaah (Ta’ala) made the hearts like vessels, as some of the Salaf used to say: “The hearts are the vessels of Allaah in His land. The dearest hearts to Him are the finest, the firmest and the clearest.”

The lamp is the light of faith in the heart of the believer. The blessed tree is the tree of revelation which comprises the guidance and the religion of truth, which is the fuel for this lamp.

‘Light upon light’ indicates the light of correct Fitrah (God-given nature) and correct intelligence (understanding), followed by the light of revelation and the Book. The light of revelation is added to the light of his Fitrah, and the two combine and increase the slave in light upon light. Therefore, he is almost able to speak the truth with wisdom before even hearing anything from the revelation. When he hears the prophetic traditions which his own nature has already perceived, the Shar’, Fitrah, intelligence and revelation are in conformity with him, and his mind shows him that what the Prophet (Salla-Allaahu ‘alayhi wa sallam) has brought is the truth, so it becomes ‘Light upon light!’ Such is the case of the believer who first experiences the truth in a general way through his Fitrah, and then he hears the words brought by the Prophet (Salla-Allaahu ‘alayhi wa sallam) which explain the details. His faith is thus founded on the revelation and his Fitrah.

In contrast to this is a heart which is in conflict with false doubts, corrupt elusions and ignorant suspicions as Allaah (Ta’ala) mentions in Surat an-Noor (24:40).

The categories of people regarding the revelation:

First: The people of guidance and insight:

These people know that the Prophet (Salla-Allaahu ‘alayhi wa sallam) brought the truth about Allaah; and everything that contradicts the truth is considered doubtful matter. And it’s that doubtful matter that confuses those who lack knowledge, intelligence and hearing; they think that it is something beneficial.  Allaah (Ta’ala) says about them in Surat an-Noor (24:39-40):

 “As for those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds to be nothing, but he finds Allaah with him, Who will pay him his due (Hell). And Allaah is Swift in taking account. Or [the state of a disbeliever] is like the darkness in a vast deep sea, overwhelmed with a great wave topped by a great wave, topped by dark clouds, darkness, one above another, if a man stretches out his hand, he can hardly see it! And he for whom Allaah has not appointed light, for him there is no light.”

The people of guidance and the religion of Truth are people of beneficial knowledge and righteous deeds. They are those who believe the Prophet (Salla-Allaahu ‘alayhi wa sallam) in all what he brought of news, and they do not oppose him by raising doubts. They obey his commands and do not waste abandon them by following their desires.

They are not like the people of falsehood in their actions; the liars and those who are under a cover of heedlessness. Also, in their actions, they are not among those who enjoy their portion (for a while), whose deeds are in vain in this world and in the Hereafter. Such are the losers.

The light of revelation shows to them, the people of darkness; those, who in the darkness of their opinions wander blindly, and in their doubts they waver; deceived by the apparent mirage; those whose wasteful thoughts precede the Qur’an and Sunnah; in whose hearts is nothing else except pride [preventing them from accepting the Prophet (Salla-Allaahu ‘alayhi wa sallam) as the Messenger of Allaah]. [They were seeking the status of prophet-hood] They will never have it [i.e. prophet-hood which Allaah has bestowed upon the Prophet (Salla-Allaahu ‘alayhi wa sallam)]. Their pride is due to following their desire and the Shaytaan. They are disputing for the Shaytaan’s sake without proof concerning the signs, revelation, and verses of Allaah.

Second: The people of ignorance and oppression (injustice):

They combine their ignorance of what the Prophet (Salla-Allaahu ‘alayhi wa sallam) brought, with oppression (injustice) by following their desires. Allaah (Ta’ala) says about them in Surat an-Najm (53:23):

 “They follow but a guess and that which they themselves desire, whereas there has surely come to them the Guidance from their Lord.”

This second category is divided into two groups:

a- Those who think that they have knowledge and guidance, while they are people of ignorance and misguidance

They are people of compound ignorance who ignore the Truth, fight it and fight its people, support falsehood and show loyalty to its people. They think that they have something (to stand on). Verily, they are liars. They believe in something which is contrary to reality, like the thirsty one who sees a mirage. He thinks that it is water, but when he reaches it, he finds it to be nothing.

Similar are the people whose deeds and knowledge are like a mirage. The person who is badly in need of his deeds will be disappointed and in great loss when Allaah judges him on the Day of Resurrection. On that Day, when Allaah brings him to account and examines his deeds, he will find that nothing has been accepted at all; either because of a lack of sincere belief or because he did not follow the proper way of the Shari’ah [not in accordance to the Sunnah of the Prophet (Salla-Allaahu ‘alayhi wa sallam)]. All the false doubts which he thought were beneficial knowledge will become scattered particles of dust, and his deeds will become regrets for him.

The mirage is what is seen in a desert plain, which from a distance looks as if it is a deep sea. The word Qi’ah refers to a vast, flat, level area of land in which the mirage may appear, in which there is no mountain or valley. The likeness of the knowledge and deeds of one who has not taken it from the revelation is like that of a mirage which the traveler sees on an intense hot day. He heads towards it thinking that it is water, but when he reaches it he will find it a blazing fire (that is on the Day of Resurrection).

Similarly, when all mankind is gathered, the knowledge and deeds of the people of falsehood will appear to them like a mirage. The people will become very thirsty and think their deeds to be water (a mirage). But when they come to it they will find Allaah with them, Who will pay them their due.

The angels of torment will take them to Hell-Fire and they will be given boiling water to drink such that it cuts up their bowels. This water is their knowledge which does not benefit and their deeds which were performed for other than Allaah; Allaah will make their deeds boiling water and make them to drink it.

As for their food, it will be the poisonous thorny plant which will neither nourish nor avail against hunger. They are the ones about whom Allaah (Ta’ala) says in Surat al-Kahf (18:103-104):

 “Say [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)]: “Shall We tell you the greatest losers in respect of (their) deeds? Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds?”

And they are the ones who are meant by Allaah’s Statement in Surat al-Furqan (25:23):

 “And We shall turn to whatever deeds they (disbelievers, polytheists, sinners, etc.) did, and We shall make such deeds as scattered floating particles of dust.”

And in Surat al-Baqarah (2:167), Allaah (Ta’ala) says:

 “Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire.”

b- The second group are the people of darkness; those who are submerged (dipped) in ignorance, such that it surrounds them from every side. They are like cattle; even more astray. These are the ones who do deeds without Baseerah (knowledge and insight); they are merely imitating others or following their forefathers without having a light from Allaah. They are overcome by darkness: the darkness of ignorance, the darkness of disbelief, the darkness of oppression, whereby they follow their desires, the darkness of doubt. They have turned away from the Truth which Allaah sent His Messenger (Salla-Allaahu ‘alayhi wa sallam) with to bring people out of darkness into light.

The one who turns away from what Allaah has sent Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) with, of guidance and the religion of Truth, is consumed in darkness: his statement is darkness, his deed is darkness, his entrance is darkness, his exit is darkness, his heart is darkened, his face is darkened, his speech is darkened, his state is darkened and his destiny is to darkness. If his weak or corrupt Baseerah meets (encounters) that what Allaah has sent His Messenger Muhammad (Salla-Allaahu ‘alayhi wa sallam) with, he will flee and the light of the truth will snatch away his eyesight. He will run to the darkness of opinions (speculation).

Allaah’s Statement (24:40):

 “Overwhelmed with waves topped by waves, topped by dark clouds,”

is the image of the state of one who has turned away from His (Allaah’s) revelation. He (Ta’ala) resembled the splashing of the waves of doubt and falsehood in his chest, like the splash of the waves of the sea; and they are waves topped by waves. These waves are topped by dark clouds. Here we have multiple darknesses: the darkness of the vast deep sea, the darkness of the waves which are on top of it, then the darkness of the cloud which is on top of all that, such that if a man stretches out his hand, he can hardly see it!

Allaah’s Statement, “he can hardly see it,” means, because it is so intensely dark, he can hardly see it.

Allaah (Ta’ala) resembled their (the people of darkness) deeds: first, with regards to their (deeds) not benefiting them, but also causing them harm, in the same way as the mirage deceives the one who sees it from afar. When he comes to it he finds contrary to what he hoped; second, Allaah resembled their deeds in their darkness and blackness because of their being void and empty of the light of faith, the same as accumulated darkness in the deep vast sea, in which its waves are splashed over each other, topped by dark clouds.

This is the example of the people of innovation and misguidance, and the state of those who worship Allaah contrary to what He (Ta’ala) has sent His Messenger (Salla-Allaahu ‘alayhi wa sallam) with and what He (Ta’ala) has revealed in His Book. This is opposite to the deeds of the believer and the knowledge which he has received from the niche of Prophet-hood. It is like rain which revives the lands and the servants, and it is like the light with which people of this world and Hereafter get benefit.” [Summarized and paraphrased from the book Ijtimaa al-Joyoosh al-Islamiyah pages (7-12)]

3- Allaah (Ta’ala) called His Messenger (Salla-Allaahu ‘alayhi wa sallam) a light, in His Statement in Surat al-Ma’idah (5:15):

“Indeed, there has come to you from Allaah, a light [Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam)] and a plain Book (this Qur’an).”

Allaah (Ta’ala) called His Book a light in His Statement in Surat al-A’raaf (7:157):

 “So those who believe in him [Muhammad (Salla-Allaahu ‘alayhi wa sallam)], honor him, help him, and follow the light (the Qur’an) which has been sent down with him, it is they who will be successful.”

Allaah (Ta’ala) also says in Surat an-Nisaa’ (4:174):

 “O mankind! Verily, there has come to you a convincing proof from your Lord; and We sent down to you a manifest light (this Qur’an).”

Allaah (Ta’ala) called His legislations and rulings light, as He (Ta’ala) says in Surat al-Ma’idah (5:44):

 “Verily, We did send down the Tawrat [to Musa (Moses) (‘Alayhis-salaam)], therein was guidance and light.”

Then in verse (5:46), Allaah (Ta’ala) says:

 “And We gave him [Eesa (Jesus) (‘Alayhis-salaam)] the Injeel (Gospel), in which was guidance and light.”

In Surat al-An’aam (6:91), Allaah (Ta’ala) says:

 “Say [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)]: ‘Who then sent down the Book which Musa (Moses) brought, a light and a guidance.’”

Allaah (Ta’ala) called the guidance and faith light, as He (Ta’ala) says in Surat al-An’aam (6:122):

 “Is he who was dead (without Faith by ignorance and disbelief) and We gave him life (by knowledge and faith) and set for him a light (of Belief) whereby he can walk amongst men like him who is in the darkness (of disbelief, polytheism and hypocrisy) from which he can never come out?”

He (Ta’ala) also says in Surat az-Zumar (39:22):

“Is he whose breast Allaah has opened to Islam, so that he is in light from his Lord (as he who is a non-Muslim)?”

4- The Prophet (Salla-Allaahu ‘alayhi wa sallam) used to invoke in his prayer and in his Sujood (prostration), the following Du’aa:

اللهمَّ اجعل في قلبي نوراً، وفي سمعي نوراً، وفي بصري نوراً، وعن يميني نوراً، وعن شمالي نوراً، وأمامي نوراً، وخلفي نوراً، وفوقي نوراً، وتحتي نوراً، واجعل لي نوراً- أو قال: واجعلني نوراً-” وفي رواية: “واجعل لي في نفسي نوراً، وأعظم لي نوراً”.

“O Allaah! Let my heart have light, and my hearing (sense) have light, and my sight have light, and let me have light on my right, and have light on my left, and have light in front of me, and have light behind me, and have light above me, and have light under me, and let me have light-or-said-and make me a light.”

In another narration, he (Salla-Allaahu ‘alayhi wa sallam) said:

“Let me have light in myself and let me have great light.”  [Al-Bukhaari]

Source:

📚   An-Nahj al-Asmaa fee Sharh Asmaa’ Allaahu al-Husna by Shaikh Muhammad an-Najdi

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