The Eye and Nur

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The blessing of eyesight is invaluable. We perceive the beauty of God’s creation and all its complexities, forms, designs and structures through it. Its value is such that the loss of it is an immense test and burden for anyone. With it, we can function and navigate the world properly and without it, we need assistance to do the most basic of tasks. It is such a blessing that necessitates gratitude from us to the Bestower of this, for He Almighty says:

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And it is He Who has created ears and eyes and intellects for you; very little thanks do you give.
[Qur’an 23:78]

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Eyesight, rather visual perception, works hand-in-hand with light. If there is no light, nothing is made apparent. Darkness is where the eyes struggle to function and light is where they function best. Light unveils the realities of things; their complexities, forms, designs and structures. The more light there is, the clearer the image. 

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This is true for the physical eyes but also the eyes of the heart – which indeed exists. The Qur’an makes mention of it where it says:

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So it is not the eyes that are blind, but it is the hearts in the chests that are blind.
[Qur’an 22:46]

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The outer eye focuses on and perceives the material realm, whereas the inner eye focuses on and perceives the spiritual realm. Likewise, just as there is light (Nur) in the material realm, there is light (Nur) in the spiritual realm. This Nur in the spiritual realm is more powerful, impactful and pure than physical Nur, for its source is closer to the Divine.

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Regarding the eyesight and different types of Nur, the esteemed scholar and saint, Imām al-Ghazālī (1058AD-1111AD) said the following:

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You should know that just as everything becomes manifest to eyesight through outward light, so also everything becomes manifest to inward insight through God. God is with everything and not separate from it. Then, He makes everything manifest. In the same way, light is with all things, and through it they become manifest … It is conceivable that outward light may disappear through the setting of the sun. It becomes veiled so that shadow appears. As for the divine light (Nur) through which everything becomes manifest, its disappearance is inconceivable. Or, rather, it is impossible for it to change, so it remains perpetually with the things.
[Mishkat ul-Anwar (The Niche of Lights)]

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Imām al-Ghazālī here is explaining the workings of light and how they reflect ultimate, cosmic truths. Light is a key component to all of existence. Similarly to how light is required to perceive the very existence of things, the light of God is required for things to exist at all. 

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However, the material light of the sun (which unveils the material world to us) is only temporary, and it most definitely is because the sun sets every day; whereas the light of God is eternal and cannot ‘set’ from things. The light of God is His consciousness, i.e. His Will, which exists with all things. It exists with all things because He is the Creator of all things, and there is nothing in existence that is disconnected from Him or His Attributes.

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Imām al-Ghazālī also mentions ‘it is impossible for it to change’. The light of God, in its essence, cannot change because God does not change. Only temporal things change, whereas eternal things do not undergo a state of change.

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Looking at this, we realise where our priorities should lie. This world is temporary at best, with its constantly changing parts and ever-altering changes, few guarantees and sureties lie in being fully reliant on this world. 

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There are many ‘lights’ we may seek from this world; the light of power, of wealth, of authority – all of which we think would reveal us to the world as powerful, unstoppable, dominating beings – but this world is not eternal, so its fruits are not eternal. However, the ‘fruits’ and blessings with God, and the seeking of lights from God and of the Hereafter – the light of faith, of patience, of steadfastness, of belief, of generosity – all of which are exemplified by His chosen men, the prophets and the pious, are what we should seek. 

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This is so beautifully explained by God Almighty Himself when He says:

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And relate to them the example of the life of this world - like water which We sent down from the sky; therefore vegetation of the earth grew forth in abundance with it to become dry hay which the winds scatter; and Allah is the Controller of all things.

Wealth and sons are ornaments of the life of this world, and everlasting good deeds but the everlasting good deeds are far better with your Lord in reward and in hope. 

[Qur’an 18:45-46]

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We should always bear in mind which ‘eye’ we are seeing the world with; if it is solely the outer eye, then we must equip ourselves with sacred knowledge and sound understanding of the realities of what we see and thus wish to perceive. If it is the inner eye, then we must ensure that the mirror of the inner eye is clear from all delusion, satanic influence and veils of the ego so it can adequately, truthfully and efficiently reflect the light of God.

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