METAPHORICAL MEANINGS OF “LIGHT” IN BOTH QURANIC VERSES AND THE RISALE-I NUR

METAPHORICAL MEANINGS

OF “LIGHT” IN BOTH QURANIC VERSES AND THE RISALE-I NUR

Abstract Light is the manifestation of morality and of the intellect. The light metaphors are frequently used in religion books, among which are the Qur’an and the Risale-i Nur by Bediduzzaman Said Nursi, one of the most prominent among Moslems in the last decades. This article aims at describing methaporical meanings of the light in both Quranic verses and the Risale-i Nur. By analyzing metaphorical meanings, I conclude that there are similarities in the interpretations of “light” in the both references.

ملخص النور مظهر الأخلاق والعقل. واستُعملت استعارات النور كثيرا في الكتب الدينية منها القرآن وكتاب "رسالة النور" لبدئ الزمان سعيد النرسي، أحد البارزين حول المسلمين في عشر السنوات الأخيرة. صوّب هذا البحث وصفا مجازيا عن معاني النور في الآيات القرآنية وكتاب رسالة النور. ووصل الباحث إلى الإستنباط في آخر بحثه عن تحليل المعاني المجازية أنه عُدة التشابه في تفسير النور بين هذين المصدرين.

Keywords: Qur’anic, Metaphors, Risale-i Nur
The term metaphor in the broad sense amounts to a cover term for all figures of speech which can be compared in Arabic with majaz introduced by Abu Ubaidah (d.210 H) in his majaz al-Qur’an^[1] but not majaz in the narrower sense as defined by Abdul Qohir al-Jurjani (d. 471) in Asror al-Balaghah^[2]. Among methapor is light (nur) which is traditionally equated with the spirit. Ely Star asserts that the superiority of the spirit is immediately recognizable by its luminous intensity. Light is manifestation of morality, of the intellect and the seven virtues. Its whiteness alludes to a synthesis of all. Light of any given colour possesses a symbolism corresponding to that colour, plus the significance of emanation from the ‘Centre’, for light is also the creative force, cosmic energy, and radiation. Symbolically, illumination comes from the East. Psychologically speaking, to become illuminated is to become aware of source of light, and, in consequence of spiritual strength^[3].
This article aims at describing metaphorical meanings of the light on both Quranic verses as interpreted by commentators and the Risale-i Nur by analyzing twenty four title and messages of the Risale-i Nur collection. The translation of the meaning of the Qur’an being used in this paper is approved by Supreme Sunni and Shii Councils of the Republic of Lebanon^[4]


The Interpretations of The Light Metaphor in the Qur’an
The light metaphors in the Qur’an interpreted by commentators can be classified into six categories. They refer to (1) the Guide of the residents of the heavens and the earth; (2) belief and guidance; (3) Islam; (4) Holy Books: the Torah, the Gospel, Psalter (Zabur), the Qur’an; (5) Prophet Muhammad (PBUH); and (6) the Justice on the Day of Resurrection^[5].

1. The Guide of the residents of the heavens and the earth

There is only one verse which contains the light metaphor interpreted as “the Guide of the Residents of the heavens and the earth” i.e. Light (an-nur) 24:35
Allah is the light of the heavens and the earth. His light may be compared to a niche that enshrines a lamp, the lamp within a glass which (looks) as if it were a brilliant star, (It is) lit from a blessed olive tree, neither eastern nor western. Its very oil would almost shine forth, though no fire touched it. Light upon light; Allah guides to His light whom He will. Allah sets forth parables for men. He has knowledge of all things.
At least the are four interpretations of the light metaphor above, i.e. The Guide of the residents of heavens and the earth, the Designer of affairs for the heavens and the earth, the Enlightener of the heavens and the earth (enlightening the heavens with angels and the earth with prophets), the Embellisher of the heavens and the earth: embellishing the heavens with the sun, moon, and stars; and embellishing the earth with prophets, scholars and believers. The first interpretations, the Guide the residents, however, is chosen for two reasons. Firstly, Allah says: “My light is My guidance”[6] and secondly, the verse is preceded by 24:34 as follows:[7]
We have sent down to you revelations showing you the right path, and a story about those who have gone before you and an admonition to righteous men.
Therefore, the remaining, ‘light metaphors’ in the above verse, I think, should be interpreted as “His guidance”.

2. Belief and Guidance

Beside the above ‘light metaphors’ in 24:35, there are metaphors in thirteen verses^[8] which are interpreted as belief and guidance^[9]. The verses either cover only light metaphors or dark and light metaphors. The only verse of the former is:
Is he whose heart Allah has opened to Islam, thus receiving light from his Lord, (like him who disbelieve)? But woe to whose those whose heart are hardened against the remembrance of Allah! Truly, they are in the grossest error (39:22).
However, the remaining metaphors, i.e. the twelve verses, cover darkness and light. Among them is the following:
Allah is the Supporter of the faithful. He leads the from darkness to the light. As for the unbelievers, their supporters are false gods, who lead them from light to darkness. They are the heirs of Hell and shall abide in it forever (2:257).

3. Islam

The phrase “the light of Allah” (nur Allah) in the two verses, i.e. 9:32 and 61:8, are interpreted as Islam[10]. They are:
They desire to extinguish the light of Allah with their mouths; but Allah seeks only to perfect His light, though the infidels abhor it (9:32).
They seeks extinguish the light of Allah with their mouths; but Allah will perfect His light, much as the unbelievers may dislike it (61:8).

4. Holy Books: the Torah, the Gospel, Psalter (Zabur), the Qur’an

The light metaphors that are interpreted as Holy Books mentioned in twelve verses contain either nur ‘light’ (N) or munir ‘shining’ (Adj)[11]. They are classified into five groups, i.e. (1) two verses deal with the Torah i.e. 5:44 and 6:91; (2) one verse relates to the Gospel, i.e. 5:46; (3) two verses, 22:8, and 31:20, using the indefinite phrase kitab munir ‘a shining Book’ interpreted as revelation without referring to any of the four Holy Books; (4) two other verses, 3:184 and 35:25, with definite phrase al-kitab al- munir ‘a shining Book’ interpreted as the Torah, the Gospel, and Psalter (Zabur), and (5) the Qur’an which is implied in five verses, i.e. 4:174; 7:157; 42:52; 57:28; 64:8. Among them is the following:
Believe then in Allah and His Apostle and in the light which We have revealed. Allah has knowledge of all your actions (64:8).

5. Prophet Muhammad (PBUH)

There are two verses which contain metaphors interpreted as Prophet Muhammad (PBUH), one containing nur ‘a light’ (N) and the other using sirajam muniran ‘a shining light’ (N+Adj)[12] They are:
People of the Book! Our Apostle has come to reveal to you much of what you have hidden of the Book, and to forgive you much. A light has come to you from Allah and a glorious Book, with which He will guide to the paths of peace those that seek to peace Him; He will lead them by His will from darkness to the light; He will guide them to a straight path (5:15).
Prophet, We have sent you forth as witness, a bearer of good news. And a warner; one who shall call men to Allah by His leave and guide them like a shining light (33:46).

6. The justice on the day of resurrection

There is only one verse that contains a metaphor using nuri rabbiha ‘the light of its Lord’ which is interpreted as The Justice on the Day of Resurrection[13], i.e. 39:69 as follows:
The earth will shine with the light of its Lord, and the Book will be laid open. The prophets and witnesses shall be brought in and all shall be judged with fairness: none shall be wronged.
Beyond the light metaphors above, it is implied that there is an interrelation among metaphorical verses. Since Allah is the guide of the resident of the heavens and the earth, the verse of the Light (an-Nur) 24:35, I think, is the center of light metaphors can be regarded as the branches. However, because the Qur’an contains belief, guidance, Islam, Holy Books (the Torah, the Gospel, Psalter (Zabur), the Qur’an), Prophet Muhammad (PBUH), and the Justice on the Day of Ressurrection it is the center of the remaining metaphors, for it contains belief, shariah and ethics. Since Muhammad (PBUH) was the person to whom the Qur’an was revealed, he was the key to understand Islam. Therefore, the Qur’an and Hadits are the main source in this monotheistic religion.
The Light Metaphor Implied in the Risale-i Nur Collection. There are twenty four title in the Risale-i Nur collection, i.e. the Words; Letters (1928-1932); the Flashes Collection; the Rays Collection; the Miracles of Muhammad; the Highway of the Practices of the Prophet; the Damascus Sermon; Divine Determining (Fate and Destiny) and Man’s Will in Islam; Resurrection and the Hereafter, the Key to Belief; Nature: Cause or Effect?; Man and the Universe; the Tongues of Reality; Message for the sick; Fruit from the Tree of Light; a Guide for the Youth; the Supreme Sign; the Short Words; the Immorality of Man’s Spirit; Thirty-Three Windows; Sincerity and Brotherhood; Belief and Man; on Ramadan, Thanks, and Frugality; and a Biography of the Author of the Risale-i Nur. These title actually can be traced back into four volumes, namely the Sozler, the words, the Mektubat, Letters, the Lem’alar, the Flasher, and Sualar, tha Rays[14].
By analyzing all of the title and the messages pointed out, the metaphorical meanings can be grouped into five categories, i.e. belief, guidance, Prophet Muhammad (PBUH), prophecy and biography.

• Belief

There are issues dealing with a belief in Risale-i Nur, which encompass three issues, i.e. fundamental matters of belief, how to study the world to recognize God, and answers to criticism made by disbelievers of certain Qur’anic verses.

1. Fundamental matters of belief deal with matters such a God’s existence and unity, the manifestation of the Divine Names and attributes in creation, the resurrection of the dead and the hereafter, prophethood, the miraculous aspect of the Qur’an, the angels, the immortality of man’s spirit, Divine Determining (fate or destiny) and man’s will in Islam.

These issues can be found in the Words: Divine Determining (Fate or Destiny) and Man’s Will in Islam; Resurrection and the Hereafter; the Key of Belief; Nature; Cause or Effect?; Fruits from the Tree of Light: the Short Words; the Immortality of Man’s Spirit; Thirty-three Windows; Belief and Man.

1. How to study the universe in order to recognize God so that the most important goal of it may be understood. The physical universe is shown to bear meanings not limited to itself, but which point beyond itself and relates all beings to their Creator. In this way, all things can only be the manifestation of the Names of the Single, All-Wise Maker and man’s true happiness is only to be found in this belief. Topics such as the need for the renewal of faith, and the degrees and requirements of belief, are also explained in the most lucid and satisfying way.

Moreover, the essence of man’s axistence is discussed. The writer explains how belief in God illuminates both man himself and the world in which he finds himself, how religion and science may be blended and why they may not all the beings in the universe testify to God’s Oneness. As a conclusion, he describes a journey in the mind through the universe made by a traveler anxious to become acquainted with the Owner of this fine guest-house.
These issues can be found in six books, i.e. The Rays Collection especially The Supreme Sign, Letters 1928-1932, Belief and Man, Man and the Universe, The Tongues of Reality and Fruits From the Tree of Light.

• Answer to criticism made by atheists. In the name of science and philosophy, atheists criticize certain Qur’anic verses. Bediuzzaman answers the attacks and demonstrates the rationality of belief in God and the logical absurdity of their denial, and that man’s happiness and salvation both in this world and the next life only in the belief in God and the knowledge of God. These issues can be found in the World, the Flashes collection, and Letters 1928-1932.
• Guidance

The issues includes the practices (sunna), guidance for contemporary Muslims; guide for youth; sincerity and brotherhood; on Ramadan, thanks, and frugality; and Message for the Sick. The Sunna of the Prophet Muhammad (PBUH) is intended for both individual and social life, and meant to be guidance for contemporary Muslims concerning many issues ranging from nationalism to Sufism. In the face of the vice and the materialism of our times, the writer shows how through learning the true nature of youth, life, and this world, young people may avoid the many pitfalls of modern life and secure true happiness in this world and the next. He sets forth ‘Seven Causes’ for painful situation and offers vital remedies and explains how the brotherhood taught by the Qur’an is the cure for enmity and discord among believers.
He also axplains, from various perspectives, man’s duty of offering thanks to God Almighty. Showing thanks is the most important result of the creation of the world, while frugality is both thanks and showing respect toward the divine mercy manifested in the bounties, and it is cause of plenty. Thanks is also one of the instances of wisdom offer a true cure and consolation both those who are physically sick and those wounded by disbelief and misguidance. Thus through life and constant activities in the universe, the writer demonstrates that man’s true happiness and progress life in the way of the Qur’an and the way of God’s messenger (PBUH).
The above issues can be found in the Flashes collection, Letter 1928-1932, the Highway of the Practices of Prophet, a Guide for Youth, Sincerity and Brotherhood, on Ramadan, Thanks, and Frugality, and Message for the Sick.

• Prophet Muhammad (PBUH)

There are two types of issue with the Prophet Muhammad (PBUH) in Risale-i Nur classified into two types, i.e. the issues of various aspects of his messengership, and his miracles. Through the various aspects of his messengership, the reader will learn the elevated highway of Muhammadan (PBUH) worship, which is the heart of his message, and will see that as the actualization of the Qur’anic teachings, the Practices are the source of all good morality. He will also learn of the mysteries of Divine love, revealed to that Most Perfect Mirror to the Divine Names, and understand that love of God necessitates following his practices. As well, he will see how the belief in Divine Unity that he taught solves many questions for man, such as transcience and death, and many other questions. Having established his messengership, the writer also demonstrates that Muhammad (PBUH) was the most brilliant and conclusive proof of Divine Unity and eternal happiness.
The issues of miracles describes more than three hundred of the miracles of Muhammad (Peace and blessings be upon him) – miracles related to each of the realms of creation – from water, rocks, trees, animals and human beings, to the moon, the sun, and the stars – thus proving Prophethood of Muhammad and that he was the envoy or Messenger of the Creator of All Things.
These issues can be found in the three books, i.e. Letters 1928-1932, the miracles of Muhammad, and the Highway of the Practices of Prophet.

• Prophecy

The issues is about the sermon delivered by Bediuzzaman Said Nursi in the Ummayyad Mosque in Damascus in 1911. He predicted that despite the relative backwardness of the Islamic world at that time, Islam and the Qur’an would dominate the future. Mankind, which has been awakened this age, would enter Islam in a large number, for it is only Islam that provides both material, moral and spiritual progress, the basis of true civilization. Describing ‘diseases’ which had prevented the development of Muslims in the past, the sermon comprises six ‘Words’ which constitute the cures of these social sicknesses, and thus continue to be of the greatest relevance for the Muslims today. This issue can be found in a single book, i.e. The Damascus Sermon.

• A Biography of The Author

The biography of Bediuzzaman Said Nursi describes his life, works, and his struggles in the cause of Islam. He is one of the most important thinkers and servants of the Qur’an to emerge in the Islamic world in the 20^th century. It deals with outlines of historical contexts: (a) the enterprise and scholarly endeavours of Bediuzzaman youth in the cause of the Ottoman Empire, particularly in the areas of education, constitutionalism, and Islamic unity, (b) traces both the silent struggle of Bediuzzaman through his collection of written work, the Qur’anic commentary known as the Risale-i Nur, against the irreligious of the time, and the growth of the Risale-i Nur movement.
The biography can be found in two books, i.e. Letters (1928-1932) and more specifically, A Biography of the Author of the Risale-i Nur (1992).

• Conclusion

Analyzing the poetic qualities of the Risale-i Nur and Said Nursi’s comments on poetry, Kalkisim concludes that Bediuzzaman Said Nursi has a number of realistic qualities in his approach to art and poetry.³ In other words, it is completely natural that the close relation between poetry and inspiration is reflected in the Risale-i Nur collection. Therefore, there must be metaphorical meanings beyond the Risale-i Nur as described above. Quranic verses, as acknowledged by some experts, have high quality of literary values. Murtadho¹ described three kinds of metaphors, a statement with one meaning, a statement with various meanings, and various statements with the same meaning. Light metaphors in the Qur’an are of the second, a statement with various meanings.
The complete ways for human life as intended by Islam, according to Sayyid Qutbh,¹⁸ is contained in Sura Al- ‘Asr (time), i.e. (1) belief, (2) doing good works, and (3) exhorting one another to truth and patience.¹⁸ therefore, belief and guidance are light, for they enlighten human life. According to an authentic Hadits, one of forty constituents of prophethood is manifested in the form of true dreams during sleep.¹⁹ Prophecy, I think, can be compared with true dreams during sleep; the prophecy that Islam and the Qur’an would dominate the future, for it provides both material, and moral and spiritual progress, as the basis of true civilization. In other words, prophecy is light, for it can see the future as stated in Sura Fussilat (Relevations well expounded) 41:53 below:
We will show them Our signs in all the regions of the earth and in their own souls, until they clearly see this is the truth. Does it not suffice that your Lord is watching over all things?
Light is also the creative force, cosmic energy, and radiation. Psychologically speaking, to become illuminated is to become aware of a source of light, and, in consequence, of spiritual strength. Therefore, it goes without saying that Prophet Muhammad (PBUH) is light and his ummah, including Bediuzzaman Said Nursi, is light, for he is one of the most important thinkers and servants of the Qur’an to emerge in the Islamic world in the 20^th century
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¹ Mahakemat 77-8.
² State University of Malang Indonesia.
³ Kalkisim, Muhsin, the poetic of the Risale-i Nur. A paper presented at the Third International Symposium on Bediduzzaman Said Nursi 1995.
[1]Hassan, Tamam, Al-usul: Dirasah epistimulujiyyah lil-fikri al-lughawi ‘inda al-‘arab, nahwu-fiqhu lughah-balaghah, Egypt: Al- Haiah al- Misriyyah al- ‘Ammah li al- Kitab, 1982: 362.
[2] Al- as’ad, Abdul Karim Muhammad, Ahadits fi Tarikh al- balaghah wa fi bad’I qadayaha. Riyadh: Dar el- Ulum, 1985: 42.
[3] Cirlot, J.E. A Dictionary of Symbols, Second Edition, New York: Philosophical Lybrary, 1971: 187-8.
[4] Zayid, Mahmud Y. The Qur’an: An English Translation of the Meaning of the Qur’an, Assisted by committee of Muslim Scholar approved by the Supreme Sunni and Shii Councils of the Republic of Lebanon, First Edition, Beirut: Dar Al-Choura, 1980.
[5] (1) Al-Baghawi, Abu Muhammad Al-Husain bin Mas’ud Al-Farra’ Al-Syafi’i. Tafsir al-Baghawi al-Musamma Ma’alim al-Tanzil, III, Beirut Libanon: Daru Al-Ma’arifah, 1986.
(2) Al-Qurtubi, Abu Abdillah Muhammad bin Ahmad Al-Anshari, Al-Jami’ li ahkami al-Qur’an, Beirut: Dar Ihyai at-Turats al-Arabi, 1966.
(3) Al-Tabrani, Abu Ja’far Muhammad Ibnu Jarir, Jami’u al-bayan fi tafsiri al-Qur’an, Beirut: Dar Al-Ma’rifah, 1980.
(4) Al-Zamakhsyari, Al-Kasysyaf ‘an haqaiq al-tanzil wa ‘uyuni al-aqawil fi wujuhi al-ta’wil, Beirut: Dar Al-Ma’rifah.
(5) Al-Sabuniy, Muhammad Ali, Shofwah al-tafa:sir tafsi:r li al-Qur’an al-Karim ja:mi’ baina al-ma’su:r wa al-ma’qu:l, Beirut: Dar al-fikr, 1980.
[6] Recited by Anas bin Malik (al-Baghawi III, 345, al-Qurthubi XXII, 256; al-thabari XVIII, 105).
[7] Al- Thabari XVIII, 105.
[8] 2:17; 2:257; 5:16; 6:122; 13:16; 14:1; 14:5; 24:40; 33:43; 35:20; 39:22; 57:9; 65:11.
[9] Al-Baghawi, I:24; II:22 & 128; III:25, 26 & 534; al-Zamakhsyari --, I:387 & 601; II:48 & 365; III:265-266; IV:62 & 123.
[10] Al-Sabuni, I:232 and III:372; al-Baghawi, II:286; al-Zamakhsyari IV:99
[11] Al-Zamakhsyari III:6; al-Sabuni II:282; al-Baghawi I:353 and 380; II:206; IV:132; 302; al-Sabuni I:249; 322; 476 and II:573; III:393.
[12] Al-Sabuni, I:334; II:530; Al-Baghawi, II:22; III:535; al-Zamakhsyari I:601; III:432.
[13] Al-Baghawi, VI:88; al-Zamakhsyari, III:401.
[14] Badaruddin, Fadzinaim, EEpistemologu in the Works of Bediuzzaman Said Nursi, a paper presented in Modern Islamic Thought: The Contribution of Bediuzzaman Said Nursi, held in IAIN Yogyakarta – Indonesia, August 11-12, 2001.
¹⁸ Sayyid Qutbh, Fi Dzilal al-Qur’an, Book 6, Beirut: Dar El-Syuruq, 1994:3964-71.
¹⁹ Badaruddin, Faudzinaim, August 11-12, 2001.