نوع مقاله : مقاله ترویجی
موضوعات
عنوان مقاله English
نویسندگان English
Detailed Abstract
Research objective:
The aim of this study is to conduct a comparative analysis and evaluation of the views expressed by Sunni and Shia exegetes (the two major Islamic traditions) regarding the meaning and interpretation of the Qur’anic phrase “the earth will be illuminated by the light of its Lord” in Qur’an 39:69 (“wa-ashraqat al-arḍu bi-nūri rabbihā”). Exegetes from both traditions have presented diverse perspectives on what is intended by this expression—whether its meaning is literal or metaphorical, and whether it refers to a phenomenon in this world or in the Hereafter. Some of these interpretations are shared by exegetes of both groups, while others are exclusive either to Shia commentators or to Sunni commentators. Clarifying this issue helps remove the existing ambiguities surrounding the vocabulary of the verse and provides a more precise understanding of its expressions—an understanding that can have significant practical implications for human life.
Methodology:
This study employs a qualitative, descriptive–analytical approach. The views of Sunni and Shia exegetes regarding the meaning of the verse “wa-ashraqat al-arḍu bi-nūri rabbihā” (“the earth will be illuminated by the light of its Lord”) and their interpretations of what is intended by the earth’s illumination through God’s light have been extracted from their respective commentaries. The research aims to analyze, compare, and evaluate these interpretations, and to identify the view that best aligns with Qur’anic and hadith-based evidence.
findings:
The findings of this study indicate that, regarding the meaning of “the earth will be illuminated by the light of its Lord” in Qur’an 39:69, ten distinct interpretations have been presented by Sunni and Shia exegetes. Among these, three views are shared by both groups, five are exclusive to Sunni commentators, and two are exclusive to Shia commentators.The first shared interpretation (establishment of justice, truth, and proof) considers “truth” and “proof” to be synonymous. However, based on their Qur’anic usage, this equivalence appears incorrect; the term nūr (light) is never used metaphorically for “proof” or in the sense of “truth” in the Qur’an. Moreover, although ḥaqq (truth) and ʿadl (justice) may overlap in certain contexts, they represent two distinct concepts.The second shared interpretation (a light other than sunlight) merely paraphrases or translates the verse without offering an interpretive explanation, leaving the central ambiguity unresolved. The third shared interpretation is the view favored by this study.The well-known exclusive Sunni interpretation (God’s theophany to judge among people) does not clarify what is meant by tajallī (divine manifestation), and thus fails to resolve the verse’s ambiguity. Furthermore, some exegetes who support this view claim that God descends and sits upon a throne to judge humanity—a notion that implies anthropomorphism, from which God is exalted. Additionally, this interpretation seems to confuse the illumination mentioned in the first part of the verse with the judgment expressed later in the same verse—“and judgment will be passed between them in truth”—and for this reason is unlikely to be correct.The four lesser-known Sunni-exclusive interpretations (the light of God’s power; the light of the Prophet’s monotheism; the illumination of the human soul; and the light of God’s Shin) involve assigning meanings to the term light that contradict the apparent wording of the verse without supporting evidence, and may constitute tafsīr bi’l-ra’y (interpretation based on personal opinion). The last of these interpretations, in particular, suggests anthropomorphism and likening God to creation.The first Shia-exclusive interpretation (the light of justice through the rise of Imam al-Mahdī, may God hasten his reappearance) essentially reiterates the first shared view but applies the establishment of justice to this world rather than the Hereafter. The same critiques of that earlier view apply here as well. Moreover, this interpretation does not accord with the context of Qur’an 39:69 or the surrounding verses, which clearly pertain to the Day of Resurrection—unless it is taken as a deeper, allegorical layer (ta’wīl) premised on the idea that the rise of the Mahdī represents a reflection of the Resurrection within this world.The second Shia-exclusive interpretation (the light of a believer’s faith) is also incompatible with the verse’s attribution of light directly to God, even though in certain Qur’anic contexts, based on specific clues, light may indeed be used metaphorically for a believer’s faith.
Final conclusion:
This study concludes that among the ten interpretations proposed by Sunni and Shia exegetes concerning the meaning of Qur’an 39:69 — “And the earth will shine with the light of its Lord” — the shared view held by both groups, which interprets this illumination as the manifestation of the true reality of all things and human deeds on the Day of Resurrection, is the most plausible. This interpretation is supported by contextual clues within the verse, as well as by additional evidence from other Qur’anic verses and chapters. In contrast, each of the remaining nine interpretations—whether exclusive to Shia exegetes, exclusive to Sunni exegetes, or shared—faces significant critiques.
کلیدواژهها English
