Al-Nūr (The Light): Verses 36–38

Issue 1: The Meaning of {In houses which God has permitted...}

There is an implied element in the phrase {in houses which God has permitted...}. Several interpretations exist:

1. The implied element is the lamp/light: The meaning is like the parable of the niche containing a lamp, in houses which God has permitted (to be exalted). This is the view of many leading scholars.
   • Objection by Abū Muslim ibn Baḥr al-Aṣfahānī (two points):
     1. The purpose of the parable is the lamp itself. Mentioning that the lamp is in houses permitted by God does not increase the lamp's illumination.
     2. The preceding description (niche, lamp, glass, shining star) uses singular terms, yet "houses" (بيوت) is plural. This singular light cannot be in every house.
   • Rejoinder:
     1. Regarding the first point: When the lamp (described by the pure glass) is placed in mosques, it becomes grander and brighter, making the parable more complete.
     2. Regarding the second point: The intent of the parable is the type of thing possessing this description. It covers every niche with a lamp in a glass, burning with oil. The benefit is that its light appears in these houses during the night when worship is needed. If a man said, "The one fit for my service is a man who possesses knowledge, competence, and contentment, and adheres to his house," even if he uses the singular, he means the type of person. The same applies here.

2. The implied element is the tree: The meaning is: It is kindled from a blessed tree in houses which God has permitted to be exalted.

3. Reference to previous verses (Abū Muslim’s view): This phrase refers back to {And a parable of those who passed away before you} (24:34). Meaning: And a parable of those who passed away before you in houses which God has permitted to be exalted. The "those who passed away" refers to the Prophets and the believers, and the houses are the mosques. God recounted the news of the Prophets (peace be upon them) and mentioned their places, calling them miḥrābs (chambers/sanctuaries), as in {when they came upon him in the sanctuary} and {whenever Zechariah entered the sanctuary to find her} (19:21). Thus: We have sent down clear verses to you, and stories of those sent before you—Prophets and believers—in houses God permitted to be exalted.

4. A new, independent sentence (al-Jubbā’ī’s view): It is an independent statement, unconnected to what preceded it. The meaning is: Pray in houses which God has permitted to be exalted.

5. Rearrangement (al-Farrā’ and al-Zajjāj’s view): There is no omission, but a rearrangement. It is as if the verse means: Glorifying Him therein are men whose description is thus and thus, in houses which God has permitted to be exalted.

• Objection to Abū Muslim’s view (by the Qāḍī): 1. The phrase {And a parable of those who passed away before you} (24:34) refers to those who denied the Messengers, connected to the preceding context about coercion into fornication for worldly gain. This description does not suit the houses where God’s Name is to be remembered. 2. This verse is separated from the previous one by the intervening statement: {God is the Light of the heavens and the earth} (24:35).

• Response to al-Jubbā’ī’s view: Omission should only be resorted to out of necessity. If the rearrangement interpretation (al-Farrā’/al-Zajjāj) is adopted, there is no need for omission.

• Objection to al-Zajjāj’s view: If we rearrange, the meaning becomes: In houses which God has permitted to be exalted, they glorify Him... The word therein (فيها) becomes redundant. Why accept this redundancy when you reject the redundancy of omission?
  • Response: Redundancy for emphasis is common, so accepting it is preferable to accepting omission.

Issue 2: The Meaning of {In houses}

Most commentators hold that {in houses} refers to mosques.

• ‘Ikrimah’s view: It refers to all houses.
• The former view (mosques) is stronger for two reasons:
  1. Some houses cannot be described as those which God permitted to be exalted.
  2. God described them with the remembrance of Him, glorification, and prayer, which is fitting only for mosques.

• Within the view that it means mosques, there are two opinions: 1. It refers specifically to four mosques: The Ka‘bah (built by Ibrāhīm and Ismā‘īl), Bayt al-Maqdis (built by Dāwūd and Sulaymān), the Mosque of the City (built by the Prophet ﷺ), and the Mosque of Qubā’ (founded on piety by the Prophet ﷺ). Al-Ḥasan said it refers to Bayt al-Maqdis, where ten thousand lamps are lit. 2. It refers to all mosques. The first view is weak because it involves specification without evidence.

• The stronger view (all mosques): Ibn ‘Abbās (may God be pleased with him) said: Mosques are God's houses on earth; they shine for the people of heaven just as the stars shine for the people of earth.

Issue 3: The Meaning of {that they be exalted} (أن ترفع)

There are several opinions:

1. Their construction: Based on {Whose elevation He raised} (79:27-28) and {And when Abraham was raising the foundations of the House} (2:127). Ibn ‘Abbās said: They are the mosques, commanded by God to be built.
2. Their purification: They are to be exalted by being purified from impurities and idle talk (al-Zajjāj).
3. Both meanings combined.

• The second view is stronger: The outward sense of {in houses which God has permitted to be exalted} suggests they were houses before the permission to exalt them was given.

Issue 4: The Meaning of {and His Name is remembered therein}

1. General remembrance: It is comprehensive, covering all forms of remembrance.
2. Recitation of His Book: According to Ibn ‘Abbās.
3. Not speaking therein what is improper.

• The first view is stronger due to the generality of the wording.

Issue 5: The Reading of {They glorify} (يسبح)

Ibn ‘Āmir and Abū Bakr ‘an ‘Āṣim read it with a fatḥa on the bā’ (يُسَبِّحُ - yusabbiḥu). The rest read it with a kasra (يُسَبِّحُ - yusabbiḥu).

• If read with fatḥa: The statement extends over all three adverbial phrases: {for Him therein, morning and evening}. Al-Zajjāj noted that {men} (رجال) is in the nominative case because when God said {they glorify Him therein}, the implied question is, "Who glorifies Him?" The answer is: Men.

Issue 6: The Meaning of this Glorification (التسبيح)

The majority interpret this glorification as prayer itself. They differ on which prayers:

1. All five obligatory prayers.
2. The morning and afternoon prayers (Ṣubḥ and ‘Aṣr): Because they were obligatory initially, and then others were added.
3. Glorification (Tanzīh): Declaring God free from what is unsuitable for His Essence and Actions. This view is stronger because prayer and charity (الصلاة والزكاة) are often coupled with the remembrance of God, as in {and establishing prayer and giving zakāh}.

Issue 7: The Meaning of Al-Aṣāl (الآصال)

Al-Aṣāl is the plural of aṣīl, meaning the late afternoon/evening. Al-ghudūw (الغدو) is the singular source form, which is not pluralized. Al-aṣīl is a plural noun.

• Al-Kashshāf’s author said: {in the mornings} (بالغدو) means during the times of the mornings (بالغدوات).
• It is also read as al-Īṣāl (والإيصال), meaning entering the evening time, similar to a‘tam (أعتم).

Ibn ‘Abbās (may God have mercy on him) said that the Duḥā prayer is mentioned in the Book of God, citing this verse. Abū Hurayrah narrated from the Prophet ﷺ: "Whoever goes out in the morning or evening to the mosque, preferring it over all else, God prepares for him a lodging in Paradise." In another narration from Sahl ibn Sa‘d (as a marfū‘ hadith): "Whoever goes out to the mosque in the morning or evening to learn good or teach it, he is like the Mujāhid in the cause of God, returning having gained spoils."

Issue 8: The Meaning of {Men whom neither trade nor selling diverts...}

Some said this negates that they were merchants or sellers at all. Others affirm they were merchants and sellers, but that no distraction from the various benefits of trade occupied them. This is the view of the majority.

• Al-Ḥasan said: "By God, they used to trade, but when the obligations of God came, nothing diverted them from them, so they performed prayer and gave zakāh."
• Sālim saw a group from the marketplace leave their sales and go to prayer, and he said: "They are those whom God described: {neither trade nor selling diverts them}."
• Ibn Mas‘ūd said something similar.

• This latter view is stronger because one only says, "So-and-so is not diverted by trade from such-and-such" if that person is, in fact, a trader.

• Question 1: Why mention selling (البيع) after mentioning trade (التجارة)? 1. Trade is a general category including buying and selling. Selling was specified because it is more distracting: the profit from selling is immediate and certain, whereas profit from buying is a future uncertainty. 2. Selling involves exchanging goods for cash, while buying is the reverse. The desire to acquire cash is generally stronger. 3. Al-Farrā’ said: Trade (التجارة) refers to bringing goods from another land (import/export). Selling (البيع) is what one sells locally.

• Question 2: Why were men specified? * Because women are generally not engaged in trade or large congregations.

Issue 9: The Meaning of the Remembrance of God (ذكر الله)

1. Praise and Supplications: Some hold this meaning.
2. The Prayers (الصلوات): Others hold this meaning.

• If asked: What is the meaning of {Righteousness is not...} (2:177)?
  1. Ibn ‘Abbās said: Establishing prayer means performing it on time.
  2. It is possible that {Righteousness is not...} serves as an explanation for the remembrance of God; they remember God before and during the prayer.

Issue 10: The Meaning of Establishing Prayer (ويقيمون الصلوة)

We previously explained in the exegesis of Sūrat al-Baqarah that establishing prayer means fulfilling its rights according to its conditions.

• The reason for omitting the final hā’ (الصلوة instead of الصلوة): Al-Zajjāj explained that the original verbal noun was Iqwām (إقوام). The wāw was changed to an alif (إقواء). Since two alifs resulted, one was dropped due to the meeting of two silent letters, leaving Iqāman (إقاما). The hā’ was then added as compensation for the dropped letter. Here, the iḍāfah (construct state) takes the place of the omitted hā’. This is agreed upon by grammarians.

Issue 11: The Meaning of Prayer and Zakah

1. Obligatory acts: Some say it refers only to the obligatory prayers and obligatory zakāh. This is closer to the definite article (ال).
2. Voluntary acts included: Some include voluntary acts, as narrated regarding the Duḥā prayer from Ibn ‘Abbās.

• The first view (obligatory) is preferable. Similarly, for zakāh, the obligatory amount is meant, as this is the known legal term.
• Ibn ‘Abbās said zakāh means obedience to God and sincerity, citing {and he used to enjoin upon his family prayer and zakāh} (19:55), {and purify them thereby} (2:103). This view is weak because zakāh is linked to giving (الإيتاء), which applies only to rights pertaining to wealth.

Issue 12: Their Fear (يخافون يوما تتقلب فيه القلوب والابصار)

Even though these men are devoted to the remembrance of God and acts of obedience, they are described as fearful because they know they have not worshipped God with true worship.

There are differing opinions on the meaning of the hearts and eyes turning over:

1. Distress and Staring: Hearts will be agitated by terror and fright, and eyes will stare fixedly, as in {when eyes grew wild and hearts reached the throats} (33:10).
2. Change of State: Hearts will change their state—understanding what was previously sealed, and eyes seeing what was previously unseen. They transition from doubt to conjecture, from conjecture to certainty, and from certainty to direct sight, as in {And the state of affairs will become clear to them from God what they had not expected} (39:47).
3. Hope and Direction: Hearts will turn over in that Day, hoping for salvation and fearing destruction. Eyes will turn to see from which direction they are commanded—right or left—and from which side their record is given—from the front or the back. (The Mu‘tazilah reject this interpretation, claiming the rewarded have no fear and the punished have no hope of pardon, which we have refuted elsewhere.)
4. Physical Displacement: Hearts will move from their places up to the throats, and eyes will become bloodshot. Al-Ḍaḥḥāk said the disbeliever is resurrected with sharp sight, then his eyes turn blue, and then he becomes blind. The heart turns over in fear until it reaches the throat, as in {When hearts came up into the throats, while they restrained themselves} (40:18).
5. Physical Torment (al-Jubbā’ī): The turning over is the change in their appearance due to the torment they receive, perhaps resembling being scorched by fire or burned. He also suggested it means their hearts turning over on the embers of Hell, as in {We will turn their hearts and their eyes upside down, just as they did not believe in it the first time} (6:110).

Issue 13: {That God may reward them for the best of what they did}

They perform these acts of closeness to God so that God may reward them for the best of what they did. There are several interpretations:

1. All Good Deeds: "The best" (أحسن) refers to all good deeds, both obligatory and voluntary (Muqātil). He mentioned "the best" to indicate that God will not punish them for their bad deeds, but will forgive them.
2. Multiplied Reward: God will reward them for the best of their deeds by a factor of ten up to seven hundredfold.
3. Expiation (The Qāḍī’s view): The good deeds will serve to expiate their sins, and God will only reward them for their best deeds. This is consistent with his doctrine of nullification and balancing of deeds.

This means that while God rewards them for the best of their deeds, He does not stop at what they deserve; rather, He increases them from His bounty, as mentioned in other verses regarding multiplication.

• Objection: This implies that performing obedience earns a right to reward, as God distinguished between the reward and the bounty. But you (the Ash‘arites) do not hold that the servant deserves anything from his Lord.
• Response: We affirm deserving, but based on God's Promise (الوعد). That promised amount is what is deserved, and anything beyond it is bounty.

This points to the perfection of His power, the extent of His generosity, the execution of His will, and the vastness of His grace. Since He described them as striving diligently in obedience yet remaining extremely fearful, God grants them a great reward for their obedience, and adds limitless bounty in response to their fear.

Verses 39–41

Issue 1: The Deeds of the Disbelievers

The deeds of the disbelievers are likened to two things: a mirage and deep darkness.

The thirsty person mistakes the mirage for water. When he reaches it, he finds nothing, but he finds God there, who gives him his full reckoning.

It is like darkness in a deep, surging sea, covered by layers of waves, above which are clouds—layers of darkness upon darkness. If a man extends his hand, he can barely see it.

• The Conclusion: {And he for whom God has not made light, there is for him no light.}

This illustrates that their actions, despite appearing good or beneficial in this world, yield no true reward in the Hereafter because they lack the foundation of true faith (light).