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  1. #1
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Surah Noor ayah 35

    اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونِةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاء وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
    God is the Light of the heavens and the earth. The parable of His light is, as it were, that of a niche containing a lamp; the lamp is [enclosed] in glass, the glass [shining] like a radiant star: [a lamp] lit from a blessed tree - an olive-tree that is neither of the east nor of the west the oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire had not touched it: light upon light! God guides unto His light him that wills [to be guided]; and [to this end] God propounds parables unto men, since God [alone] has full knowledge of all things.
    This is another parable like the previous ayah from surat al baqara about the reward of those who are giving in allahs sake. The structure of the ayah is similar how one thing is mentioned, then expanded upon each time adding more to it.

    اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ
    Allah is the light of the heavens and the earth, this is not told as a parable here but as a statement. it is not mathalullaahi ka mathali noor as samawaati wal ardh.. but simply Allah is the light.. its an equational sentence. It is said that this description of Allah as noor refers to his guidance, He is the light of the heavens and the earth who guides the inhabitants of the heavens and earth. Or else it is said to refer to how he controls the sun, moon, stars and all these things which give light. An noor is found listed in narrations of Allah's asma ul husna.

    مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ
    the parable of his light is like a niche containing a lamp.
    This is where the parable begins. There are two opinions mentioned about the meaning of the "hi" (noorihi), the first that it refers to Allah and second that it refers to a believer, so that the parable would be about the light of iman in the heart of a believer being like a niche in which is a lamp etc
    This is from where we start to see the same structure of the parable as before in surat al baqara, using undefined relative clauses (mishkaatin feehaa misbaah, this is one of these). Apparently mishkaat refers to the position of the wick in a lamp.
    الْمِصْبَاحُ فِي زُجَاجَةٍ
    expanding on the image further, we have been told it is like a niche containing a lamp, so now it tells us how is the lamp, what is it like? The misbaah or lamp is said to represent obedience to Allah. As for the zujaja this means a clean and clear glass, which allows the light to be seen through it shining brightly. This is not another relative clauses, rather it is just like a new sentence but carrying the theme from the previous one.

    الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ
    now the same way like how Allah mentioned the misbaah and then He gave a sentence to explain more about that, He has just mentioned the zujaaja so gives one sentence to explain and tells us something more about the zujaaja. "ka" here shows that another likeness or parable, similie is being given... it is not literally az zujaajatu kawkabun.. but it is like a kawkabun durriyyun, a shining star. This agrees with what was said about the glass being something clear allowing the light to come brightly shining through it, and durriyy can refer to reflecting, so the light reflects and comes even more, even brighter. Some have an alternative reading with refers to the kawkabun being made from pearls... which also gives an image of it being bright, shining and maybe still reflecting the light off it.

    يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ
    yooqadu is passive, so we dont have a subject for this action of lighting we just know that it was lit but obviously every action allah ultimately is the subject of that because he has power over everything. This "lit" gives the image of lit from and fuelled from, because from the same root we hav the word waqood which means the fuel, and when something is lit it does not do this without a fuel. This yooqadu is said to refer back to the misbaah or or could be for the kawkab, but it can not be for the zujaaja. shajaratin mubaraka is indefinate, it is not a specific one known blessed tree but just rather "a blessed tree".. any, it is general.

    زَيْتُونِةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ
    zaytoona is an olive, it is said to be referring and linked back to the tree, so we could understand it as an olive tree. laa sharqiyya wa laa gharbiyya refers to the quality of the tree because it gets the sun all though the day not just at only certain times when the sun is either rising or setting. This means the oil from that tree is good. Again all of this is undefined as we see by the repeating tanweens on everything and no definate articles anywhere... it makes the whole image slightly vague it is not a specific description of one thing but its an image which is supposed to make the people think and ponder about it.

    يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ
    yukaadu means almost, so we dont have to take it that literally the oil lights without touching the fire, but almost.. this is supposed to show how much is shining, and it is something amazing because we never see oil lighting it self up without touching ne fire or something to burn from so because its an usual thing which Allah is mentioning here it should draw the persons attention to how much this oil is shining and how bright is this light.

    نُّورٌ عَلَى نُورٍ
    light upon light. this can be seen as an exclamation because it is not a normal sentence as such, there is no action here it is stating "light upon light", its quite emphatic. This emphasises the brightness of the light again because light upon light gives the image of being doubled and increased than just a normal "noor" by itself. And it has been said that it refers to the light of the fire and the light of the oil.. because both are needed together to produce a strong light, and that is like the quran and the light of faith, together give life.
    يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاء
    Allah guides who He wills. Many times in Quran we are reminded about this. Those who Allah guides none can misguide, those who He leaves without guidance none can guide them. Allah is the ultimate guide, and this re-emphasises what we were told in the very opening of the ayah.. Allah is the light of the heavens and the earth, Allah is the one who guides the inhabitants of the earth and heavens, and he guides who he wills.

    وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ
    and Allah sets forth parables for mankind. Not just this one mathal but many amthaal as we see all through the quran, including this one and the previous one which was covered from surat al baqara. Allah has said elsewhere in his Quran that his parables are a means of increasing in eeman those who believe, as they ponder it and benefit from it but it descreases those who dont believe or who have diseased hearts as they say "what does Allah want with these parables?" ie belittling it and not taking the effort to try to understand or derive a good meaning. Also elsewhere in Quran He tells us in surah ibrahim "wa yadhrib ullaah ul amthaala lin naasi la3allahum yatadhakkaroon"... so that we might reflect. That is the purpose of all of these parables.

    وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
    and Allah knows everything. In reference to the second to last sentence about guidance this can be applied, because Allah guides whom He wills and He knows who is right to be guided and who is not, who's heart is open to guidance and belief and who is arrogantly closed up and does not want to believe. But it is not restricted to this only, as the ayah says Allahs ilm is bi kulli shay2 so we do not have to limit it to something specific it can also be a general reminder for the believers that Allahs knowledge encompasses everyting, he knows what we do, what is in our hearts, what has happened, what will happen.. everything.

    some of this content is from tafsir ibn kathir, alot of things i did not include like some hadiths which are linked to the topic and different things... so here is the link because its good to read

    http://tafsir.com/default.asp?sid=24&tid=35990
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.

    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah


  2. #2
    Brother Wisdom Hekmaa's Avatar
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    Re: Surah Noor ayah 35

    Inshallah I will comment on this in two parts, and may Allah accept...

    اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونِةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ

    "Allah 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 as it were a star Durriyyun, lit from a blessed tree, an olive, neither of the east no of the west, whose oil would almost glow forth, though no fire touched it..."

    اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ

    "Allahu noorus samawate wal ard" "Allah is the Light of the heavens and earth"

    The whole ayah consists of a few parts, the first part is one of Allah swt stating His position i.e Allah is the light of the heavens and earth. In the Holy Quran "Samaa wate wal ard" "heavens and earth" is generally used to mean "universe" Thus the verse can also mean "Allah is the light of the universe".

    Light here is used in the
    normal human usage, something that makes other things visible, "its dark turn the light on". Without light one can not see in darkness. Very simple usage of words, yet extremely powerful in meaning, i.e Allah is that light that removes Darkness in all its senses.

    Also, Ignorance is darkness and knowledge is light. Allah is the the source of all knowledge, and Knower of All things and the knowledge of reality and Guidance can only be obtained from Him. All guidance by way of Knowledge came from Him and that removed the darkness of misguidance.

    Therefore the word Light is used for Allah in the absolute sense.

    Ibn Katheer by way of Imam At-Tabari mentions Reewaayat, from Ibn Abbass and Ibn Jurayj respectively, "means guide of inhabitants of the heavens and the earth" and "He is controlling their affairs and their stars and sun and moon".

    There is a Jeem Lazim stop by way of Tajweed after Ard, thus making the Dhaad without harakah. Put more emphasis on the statement of Allah. This is very important when giving meaning by way of recital and the Tarteel of Tilawah.

    مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ

    "Ma tha lu noorihi ka mesh katin fee ha misbah" "The parable of His Light as (if it was) a niche and within it a lamp"

    As mentioned above by Sr Anna, there are two views on the pronoun of His (hee)
    نُورِهِ . First is that it refers to Allah swt, meaning the parable of His guidance in the heart of a believer is كَمِشْكَاةٍas a niche. This was Ibn Abbas RA view.

    The second view is that the pronoun refers to the believer, which implies that the parable of the light in the heart of the believer is as a niche.

    This view is supported by many Ahadith about fitra and how the natural inclination of a believers heart is towards good.

    فِيهَا مِصْبَاحٌ

    "and within it a lamp" Allah swt makes this a parable to obedience, that the burning light is the servants obedience.

    It is very important to note, that Allah swt first states His position, that He swt is the Light of heavens and earth. Then now He makes the parable that obedience by the servant is also a burning light, which is the light of Eeman, and that comes through obedience by way of following Quran and Sunnah, which links back to Allah as He is the source of that Knowledge that allows us to be servants.

    This is continuous in this verse, each part linking back to the first statement, and thus highlights why Allah swt first made the statement, rather than going into the parable. So regardless of how bright the light in our heart burns it will never be close to His Light, for His Light is the source.

    الْمِصْبَاحُ فِي زُجَاجَةٍ

    "Al mis bahu fee zujaja" "the lamp is in a glass" Zujaja is used here to parable to clarity. Meaning the light of the fire is burning clearly and it can be seen clearly.

    Subhanallah, this so true, when we see the true men of Allah, regardless of how their looks are, there is this WHITE SHINNING LIGHT beaming forth from their faces, that is the light of eeman from their hearts "mis bahu fee zujaja". So there is nothing blocking in the glass as class is clear, so the light shines forth. This is so true in the pious men of Allah. So Allah swt is in a way telling us, be obedient and you will shine in such a way.

    الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ
    "Azujajatu ka anaha kaawkabun durreeyy" "the glass as it were a star Durriyyun".

    Ibn Katheer RA write"...Some authorities recite the word Durriyyun with a Dammah on the Dal and without a Hamzah, which means pearls, i.e., as if it we a star made of pearls (Durr). Others recite it as Dirri'un or Durri'un, with a kasrah on the Dal, or Dammah on the Dal, and with a hamzah at the end, which means reflection, (Dir), because if something is shone on the star it becomes brighter than at any other time......"

    Ultimately signifying a very bright Light, so the light of eeman can become extremely bright by effort.

    يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ

    "yu qadu min shajaraten mubaraka" "lit from a blessed tree" "Shajaratin mubarakah" refers to olive tree, as only the olive tree is referred to as blessed. Blessed meaning with many benefits. "Yuqadu" means to be extracted or derived from. Note not taken from, but extracted so it is best quality and best oil to give best light. This is further explained in the next ayaat.
    زَيْتُونِةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ

    "zaytuunatin la sharqeyatin wa la gharbeyah" "an olive, neither of the east nor the west", here the word "Zaytunatin" makes clear that the "blessed tree" was said in reference to Zaytuna olive. Here east nor west, means the tree is planted neither in the eastern side nor the western. This is because of the sun light. Olive trees that get sun only from east, or west, do not produce the same high quality oil as do the ones that receive both east and west sun light.

    Allah swt is tapping into the human understanding of their environment, the best quality olive oil that is clear and clean and shinning and produces good light, is from the tree that has sun all day.

    يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ
    "yak kadu zaytuha yu deeyu wa law lam tam sasshu naar" "whose oil would almost glow forth, (of itself), though no fire touched it"

    Subhanallah, Allah swt is hear describing the quality of the oil, it is so good that it is glowing itself without any fire touching it.

    This is all referring to the obedience of the servant, and how the light in his heart, and what makes that light, from which tree, and what oil. All adding together to build on how brilliant the light of eeman will glow from the heart of the servants of Allah who have true eeman.

    Points to note, there was no use of "thuma" which we learnt in earlier lessons, that meant one step completed, no carry over. Here Allah mentions the parables one after the other, going directly into what the parable is. Without terminating one. Thus meaning it is all linked, one feeding into the other, building the meaning for an ultimate message.

    inshallah will continue....
    If We Had Perfect Power Like Allah Subhanahu wa Ta 'ala To Determine Our Destinies, and Perfect Vision Like Allah Subhanahu wa Ta 'ala To See The Future and Know What Is Best For Us, We Would Choose Exactly The Fate That Allah Chose For Us.

  3. #3
    Transformation Complete Zesty's Avatar
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    Re: Surah Noor ayah 35

    Beautiful Ayah- love it JazakAllah Khair for sharing the tafsir! will read this properly later inshaAllah.
    *~* Learn Patience from Aasiyah (RA); Loyalty from Khadhija (RA); Sincerity from Aisha (RA) and Steadfastness from Fatima (RA).*~*

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    Re: Surah Noor ayah 35

    whenever i read this ayah i couldn't fully comprehend it simply by reading it, maybe because it is harder to understand in english than in arabic.

    Now alhamdulillah you have given a good explanation and interpretation, insha allah i will read it.

    jazakallah khayr.

    salamu alaikum.
    Last edited by As-Sideeq; 20-10-07 at 04:18 PM.

  5. #5
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Re: Surah Noor ayah 35

    Jazakallah khayr bro Hekmaa
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.

    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah


  6. #6
    Brother Wisdom Hekmaa's Avatar
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    Re: Surah Noor ayah 35

    Jazaanaa wa iyaakum, may Allah accept inshallah from all of us, those who read and those who write.
    If We Had Perfect Power Like Allah Subhanahu wa Ta 'ala To Determine Our Destinies, and Perfect Vision Like Allah Subhanahu wa Ta 'ala To See The Future and Know What Is Best For Us, We Would Choose Exactly The Fate That Allah Chose For Us.

  7. #7
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Re: Surah Noor ayah 35

    aameen
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.

    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah


  8. #8
    Tawakkul al-Allaah Hayaa''s Avatar
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    Re: Surah Noor ayah 35

    Quote Originally Posted by .: Anna :. View Post
    [RIGHT]God is the Light of the heavens and the earth. The parable of His light is, as it were,that of a niche containing a lamp; the lamp is [enclosed] in glass, the glass [shining] like a radiant star: [a lamp] lit from a blessed tree - an olive-tree that is neither of the east nor of the west the oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire had not touched it: light upon light!]
    SubhanAllah such beautiful words with such detailed description.i love this surah.jazakAllah khair for this beautiful thread.

    this is beautifully recited by Shaykh Shatri,have a listen inshaAllah..

    http://www.youtube.com/watch?v=3DCv2Ojhx3w

  9. #9
    Brother Wisdom Hekmaa's Avatar
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    Re: Surah Noor ayah 35

    Inshallah we will continue from where we stopped....

    نُّورٌ عَلَى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاء وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

    "...Light upon Light! Allah guides to His Light whom He wills. And Allah sets forth parables for mankind, and Allah is All-Knower of everything."

    نُّورٌ عَلَى نُورٍ

    "Noorun A'la Noor" "Light upon Light" as explained earlier there is the light of the lamp and the light of the oil before it even being touched by the fire of the lamp. In the narration of Ibn Abbass RA which was discussed earlier, it is referring to faith and deeds of the person. Also as sister Anna mentioned Quran and light of faith is also applicable here.

    يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاء
    "yah dillahu le noorihi mainyasha" "Allah guides to His light whom He wills", This is telling us that only those who Allah choses can benefit and enjoy the noor of Allah, Noor as explained in the parables above. Though Allah's Light is illuminating the whole world, everybody does not and cannot perceive it. It is Allah alone who blesses whomsoever He wills with the capacity for perceiving His Light and benefiting from it.
    وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
    "wa yad ribullahul amthaala linas wallahu be kuleshayin a'leem" "And Allah sets forth parables for mankind, and Allah is All-Knower of everything" , this has two meanings, first, He knows what parable can best explain a certain reality, and secondly, He knows who is entitled to receive this bounty and who is not.

    The significance of why Allah mentions that He knows everything is that He knows our intent, He knows if we are struggling to get closer to Him, if so, then He can bless us in the ways that He pleases. Or do we not have any desire to get close to Him, then
    Allah swt has no need to guide those who are lost in the hirss of dunya.


    That completes the Ayah of Noor.


    If We Had Perfect Power Like Allah Subhanahu wa Ta 'ala To Determine Our Destinies, and Perfect Vision Like Allah Subhanahu wa Ta 'ala To See The Future and Know What Is Best For Us, We Would Choose Exactly The Fate That Allah Chose For Us.

  10. #10
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Re: Surah Noor ayah 35

    jazakallah khayr
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.

    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah


  11. #11
    Brother Wisdom Hekmaa's Avatar
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    Re: Surah Noor ayah 35

    One final thing about this ayah, for the lesson value, there was not much mentioned about the grammatical Sarf and Nahw composition other than the three parts the first was with regards to the Noorihi, Durriyyen, and the last parable wa yadribullahu amthaal.

    In comparison to the other Ayat discussed, there was more emphasis on the parable in this ayah and the choice of words. So the purpose of this lesson was not so much for us to learn the sarf and nawh in it, but how Allah choses words to convey vivid images, or status and attainments.



    May Allah accept our feeble deeds and forgive us on our volumes short comings
    If We Had Perfect Power Like Allah Subhanahu wa Ta 'ala To Determine Our Destinies, and Perfect Vision Like Allah Subhanahu wa Ta 'ala To See The Future and Know What Is Best For Us, We Would Choose Exactly The Fate That Allah Chose For Us.

  12. #12
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Re: Surah Noor ayah 35

    aameen
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.

    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah


  13. #13
    Im a muslim girl
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    Re: Surah Noor ayah 35

    Allah blesses you sister

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    Re: Surah Noor ayah 35

    This Ayah is typical parable, and not that simple that can be covered in Tafsir or words. Its a specific verse for Arifeen, and had be subject to intense Zikr by Zakireen. Arifeen see lights when they recite Verses of Qur'an. Every Zikr bring its own lights. Even science says that everything is from Light. Matter is delusion, and a form of energy. It explains a great riddle of Baatin, that the Noor that covers all Zikrs is from Allah(swt)!! The one who solves this parable by enters the Haal of Mushaihida e Haqq. Its not something that is described in words. Allah(swt) has Himself described it best! I registered only for this!

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    Re: Surah Noor ayah 35

    Quote Originally Posted by HaqqHU View Post
    This Ayah is typical parable, and not that simple that can be covered in Tafsir or words. Its a specific verse for Arifeen, and had be subject to intense Zikr by Zakireen. Arifeen see lights when they recite Verses of Qur'an. Every Zikr bring its own lights. Even science says that everything is from Light. Matter is delusion, and a form of energy. It explains a great riddle of Baatin, that the Noor that covers all Zikrs is from Allah(swt)!! The one who solves this parable by enters the Haal of Mushaihida e Haqq. Its not something that is described in words. Allah(swt) has Himself described it best! I registered only for this!
    There is No "Typical Parable" in the Furqan, nor are they comparable to anything else written by anyone else ...

    also post Tafsir from the Mufassiroon, not personal statements/opinions.

    and lastly Science does not say that All things are from Light.

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    Re: Surah Noor ayah 35

    Allah(swt) calls it a parable. Tafsir bil Hadith or Tafsir bil Qur'an when done by an Alim by using Hawaas e Khamsa is different from that of Arifeen. Like every word has a meaning and a reality related to it, similarly there is a Baatin aspect of everything including every Alphabet of Qur'an. This Ayah has A LOT more to it! The most strongest of the jinns can't withstand its recital, and I have Arifeen in my family! So, I'm not accusing you of anything brother. I'm just saying that there is A LOT more to it!

    Einstein mass-energy equation, ie E = mc2 says that mass is convertible to energy and vice versa. So, modern physics holds the notion that everything is from light, matter is delusion, ie a form of energy, and light is the purest form of energy. Anti-particle theory has proven this to be a fact, ie when when particles meet antiparticles, they both annihilate producing light. So, yes, everything is from light! Science has been working to combine the five forces of nature, which they believe were once united, in which they have had a little success, and many hold the notion that the final product would be light.

    Jazakallah!

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    Re: Surah Noor ayah 35

    My posts aren't being approved here! I guess, I should better leave this forum, and make a blog about it, since I feel that its biased to some later school of thought, and open discussions are discouraged.


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