A046

Surah: 033 - Ayah: 046

33:46

Dai: The word is derived from the root of dal, ayn, waw. It literally means "the one who invites" and technically it means the one who invites to the true religion. As mentioned in the verse above (33:46), the dai in reality was the Holy Prophet himself, but nevertheless, it is applicable to his representatives also. The dai is also called janah, because in the personal world, he is the Jibrili power which has the power of flight. Or it should be said clearly that in the personal world, the soul of the dai is the imagination (khayal), i.e. Jibril. The dais are also of two kinds: dai-i mahdud and dai-i mutlaq, i.e. restricted dai and absolute dai. There are thirty dais in every jazirah (region) who perform the duty of da'wat and thus in the twelve jazirahs of the earth 360 da'is are appointed to do the work of dawat.

Rubies and Pearls 93

In order to fulfill the need to actualize the potential intellect, God chooses one of His servants to be the mazhar of the Universal Intellect in the material world, and endows him with all the virtues of the Universal Intellect. He gives His special knowledge and ta'yid to him. He breathes His Spirit into him and illumines him with His light (Qur'an, 33:46). This chosen one is called the Messenger (paygham-bar) in his cycle, the legatee (wasi) in his age and the Imam of the time (imam-i ruzgar) in every time.42 As long as the world lasts, the human species cannot be without an individual of this rank. Thus, the world is never devoid of this mazhar of the Universal Intellect. Nasir says that were the world devoid of such an actual intellect, the innate intellects would perish. This would be tantamount to God playing a frivolous game, which is something far from Him. This actual intellect in the cycle in which Nasir lived was the Prophet Muhammad with Ali as his asas and al-Mustansir bi'llah as the Imam of the time.

The Position of Aql in the Prose and Poetry of Nasir Khusraw 15

Siraj (Lamp)
One of the noble names of the holy Prophet is a "luminous lamp (sirajan munira, 33:46). This means that those fortunate souls who are annihilated in the Prophet and the Imam as a result of true love, are transformed into light forever, just as the cosmic fuel being cast into the sun turns into light.

Thousand Wisdoms 433 (235)

as-Sama’ ad-dunya (The nearest heaven)
God made His Prophet the luminous lamp of guidance (33:46). He, in his time, was that living and speaking heaven of knowledge and wisdom who could come closer to the people. His every word and deed was a lamp from which the mu'mins used to receive the light of guidance, whereas flaming missiles were thrown upon the disbelievers.

Thousand Wisdoms 462 (247)

Wisdom 16: Chiragh-I Rawshan, in which the verse of misbah (24:35) and the verse of siraj (33:46) are mentioned together, is based on the example of the book of spirit and spirituality and light and luminosity. Therefore, Chiragh-I Rawshan is like a wisdom-filled book, the greatest purpose of which is the recognition of light. We have already mentioned the three relations of light. A fourth one is that after God, the Prophet and the Imam, the light also belongs to the mu’min men and mu’min women, mentioned in verses (57:12-13;66:8). This is clearly verified by a farman of Imam jafar-Sadiq (a.s.), who said; “ Thus the mu’min lives in five aspects of the light: his entrance is light, his exit is light, his knowledge is light, his speech is light and his return to Paradise is light.” (al-Mizan, Vol, 15,p.140).

Chiragh-I Rawshan (29)

The fountainhead of all fundamental and real beauties of the religion of Islam at the time of Prophethood was the Holy Prophet himself. It was he who was the luminous lamp (33:46), the light of the Qur'an (5:15) and the Teacher of the heavenly Book. After his demise this position is held by his successor, who is the Imam of the time.

The Holy Qur'an and the Light of Imamat (4-5)

The sixth proof is: “O Prophet! Verily We have sent you as a witness and a bearer of glad tiding and a warner; and as one who invites to Allah by His permission and as a luminous lamp” (33:46). In this verse, it is alluded in the way of wisdom that, the true Prophet first witnessed the oneness of God” which was in the form of “There is no God but God “and asked people to do the same. Thus, to those who witness the oneness of God following the Prophet, he gave the glad tidings of paradise and those who refused to do the same he warned them to Hell. In this way he invited people to Allah by his permission and during this time the revelation of the Qur'an also come to an end. In the end of the verse the name with which God addressed to the Prophet is “Luminous Lamp”. Thus, after mentioning the dawat of Islam and the revelation of the Qur'an to say to the Prophet “We have sent you as a luminous lamp“, is a clear proof of the fact that, in addition to the Qur'an, there is the need of a luminous lamp, namely the light for the permanent guidance of people, i.e. the Light together with the Qur'an. We have already mentioned that, without any doubt, this light is the light of Prophethood and Imamat. When this light was in the prophet, it was in the form of the knowledge of tanzil and when it came to the Imam, it is in the form of the knowledge of tawil and in both cases are found the mutual link and inseparability of the Qur'an and the Light. By Light here is meant guidance, knowledge and wisdom.

The Holy Qur'an and The Light of Imamat (21-22)

Q321 Please explain the wisdom of the blessed verse (33:46): “And as one who invites to Allah by His permission and as a luminous lamp.”

A321

The light of this lamp includes not only the spiritual light but also the inner eye.
Where the light and the inner eye are together, there is only recognition.
The meanings of all Qur’anic words directly or indirectly are condensed in the meaning of recognition.
This is because the essence of shari^cat is tariqat, the essence of tariqat is haqiqat and the essence of haqiqat is ma^crifat (recognition).
When God enfolds the universe of knowledge and its countless words, in this state all words and meanings appear to be together in one place. This is the place of ma^crifat or recognition.

Casket of Pearls Vol 1 (155)

Q356 How can we gain more and more benefit from the “prayer of light (du^ca-yi nur)” and the wonderful wisdom with which the holy Prophet has taught it to us? Is there not a treasure of the recognition of light in it for the wise people? Is this prayer not the gist of the recognition of the blessed subject of light, which is spread throughout the Qur’an?

A356

I too, wonder why all those people who claim to be the lovers of light, do not recite it shedding tears and prostrating and thus acquire the pearls of knowledge and recognition contained in it.
Indeed, a precious treasure of the recognition of light is hidden in it for the people of intellect.
The significant wisdoms of the subject of light can be revealed only in the illumination of the luminous lamp (33:46) and the revealed light (5:15). Therefore, reflect carefully on this noble hadith, which is in the form of a prayer and note with what wisdom light is praised and how profoundly its actions are alluded to.

Casket of Pearls Vol 1 (172)

This verse has been referred 26 times.