M6:3066 — گشت مشکات و زجاجی جای نور / که همی‌درد ز نور آن قاف و طور

Translation: The niche and the glass became a dwelling for a Light, So potent that from its brilliance, Mount Qaf and Mount Tur are rent asunder. Meaning: This verse describes how the immense divine Light, which even mountains cannot withstand, can nonetheless find a dwelling place within the physical and spiritual vessels of saints and holy figures, manifesting through them.

This verse, without a shadow of a doubt, is an elaboration and allegorical interpretation (taʾwīl) of the Verse of Light (Ayat al-Nur) in Surah An-Nur (Quran 24:35): "Allah is the Light of the heavens and the earth. The example of His Light is like a niche (mishkāt) wherein is a lamp (miṣbāḥ). The lamp is in a glass (zujāja). The glass is as if it were a brilliant star. It is 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..." This verse, presenting a quintessential allegorical image of divine light, explicitly invites us to engage in interpretation (taʾwīl); its expression is entirely symbolic and enigmatic.

Mowlana, in this beyt, refers to the apex of divine light's manifestation, stating that "from its light, Qaf and Tur are rent asunder." A light so immensely powerful that the mythical Mount Qaf and Mount Tur (which in the Quran is the site of God's epiphany to Moses, causing the mountain to crumble) cannot withstand its awe and are torn apart. But how can such a light find a dwelling place? In response, Mowlana returns to the allegory of the mishkāt (niche) and zujāja (glass, also qārūre, a flask).

According to Mowlana, this immense and boundless light, with all its intensity, can indeed find a place within the 'mishkāt' and 'zujāja.' In the subsequent verses (alluded to in the lecture), he interprets this Quranic allegory: the mishkāt (lamp-niche) is the body of the saints and holy men, and the zujāja (the glass or globe enclosing the lamp) is their pure heart and soul. Thus, it is these saints who become the vessels for the manifestation of that infinite light. The light of the Throne (ʿArsh) and the heavens (Aflāk), compared to the radiant light emanating from the existence of these saints, conceals itself and fades away, like stars before the sun.

Therefore, in Mowlana's understanding, this verse is not merely a beautiful image, but a gnostic blueprint for comprehending the capacity of the perfect human being. He reveals the truth that this manifestation is neither of the east nor of the west (لاَ شَرْقِيَّةٍ وَلاَ غَرْبِيَّةٍ), but rather springs from the inner being of the human who has made himself a vessel for this Light.

Key takeaways

• This verse offers an allegorical interpretation (taʾwīl) of the Quranic Verse of Light (Surah An-Nur, 24:35).
• Divine Light is so potent that it can shatter mighty mountains like Qaf and Tur.
• In Mowlana's allegory, the 'niche' (mishkāt) and 'glass' (zujāja) represent the body and heart of divine saints.
• Saints, despite their ephemeral nature, become the vessels for the manifestation of infinite divine Light.
• This Light is an inner manifestation, not a light emanating from any specific direction or locale.