Bismillah al-Rahman al-Rahim
Light upon Light – the Mystical Symbolism of the Olive
by Usama Hasan
Bismillah al-Rahman al-Rahim
1. Light upon Light
Allah is the Light of the heavens and the earth.
The Parable of His Light is as if there were a Niche and within it a Lamp:
The Lamp enclosed in Glass: the glass as it were a brilliant star:
Lit from a blessed Tree, an Olive, neither of the east nor of the west,
Whose oil is well-nigh luminous, though fire scarce touched it:
Light upon Light! Allah guides whom He will to His Light:
Allah sets forth Parables for humanity: and Allah knows all things.[1]
As Abdullah Yusuf Ali says, the above Qur’anic verse contains,
This glorious parable of Light, which contains layer upon layer of transcendental truth about spiritual mysteries. No notes can do adequate justice to its full meaning. Volumes have been written on this subject, the most notable being al-Ghazali’s Mishkat al Anwar [The Niche of Lights][2].
Early authorities are agreed that the parable is about faith in the heart of a believer, and its relationship to revelation from God. The parable involves an olive (tree), described as “blessed” in the above sacred verse, and olive oil, with the intermediary olive fruit being implied.
About the olive tree and its oil, Abdullah Yusuf Ali further comments,
The olive tree is not a very impressive tree in its outward appearance. Its leaves have a dull greenish-brown colour, and in size it is inconspicuous. But its oil is used in sacred ceremonies and forms a wholesome ingredient of food. The fruit has a specially fine flavour … For the illuminating quality of its oil, see below …
This mystic Olive [Tree] is not localised. It is neither of the East nor the West. It is universal, for such is Allah’s Light. As applied to the olive, there is also a more literal meaning, which can be allegorised in a different way. An olive tree with an eastern aspect gets only the rays of the morning sun; one with a western aspect, only the rays of the western sun. In the northern hemisphere the south aspect will give the sun’s rays a great part of the day, while a north aspect will shut them out altogether, and vice versa in the southern hemisphere. But a tree in the open plain or on a hill will get perpetual sunshine by day: it will be more mature, and the fruit and oil will be of superior quality. So Allah’s light is not localised or immature: it is perfect and universal.
Pure olive oil is beautiful in colour, consistency, and illuminating power. The world has tried all kinds of illuminants, and for economic reasons or convenience, one replaces another. But for coolness, comfort to the eyes, and steadiness, vegetable oils are superior to electricity, mineral oils, and animal oils. And among vegetable oils, olive oil takes a high place and deserves its sacred associations. Its purity is almost like light itself: you may suppose it to be almost light before it is lit. So with spiritual Truth: it illuminates the mind and understanding imperceptibly, almost before the human mind and heart have been consciously touched by it.
2. The Colour or Baptism of God
The Qur’an has more to say about the olive and its oil; in the previous chapter, we have the following (an example of a phrase in one chapter being expanded upon in the next):
Also a tree springing out of Mount Sinai, which produces oil,
and relish for those who use it for food.[3]
Abdullah Yusuf Ali:
For Arabia the best olives grow round about Mount Sinai. The fig, the olive, Mount Sinai and the sacred city of Makkah are mentioned together in association in 95:1-3, where we shall consider the mystic meaning. Olive oil is an ingredient in medicinal ointments and in ointments used for religious ceremonies such as the consecration of kings. It has thus a symbolic meaning. If used for food, the olive has a delicious flavour.
The Arabic word for “relish” or sauce here is sibgh, which immediately echoes the following verse, given the rarity of this word in the Qur’an:
(Our religion is) The Baptism [sibghah] of God:
And who can baptize better than God?
And it is He Whom we worship.[4]
Alternative translation:
(Our religion is) the Colour [sibghah] of Allah:
And who can colour better than Allah?
And it is He Whom we worship.[5]
Several editions revised Abdullah Yusuf Ali’s original translation here, presumably being uncomfortable with the Christian connotations of the reference to “baptism.” Here is the translator’s original footnote, in full:
Sibgat: baptism: the root-meaning implies a dye or colour; apparently the Arab Christians mixed a dye or colour in the baptismal water, signifying that the baptized person got a new colour in life. We do not believe that it is necessary to be baptized to be saved. Our higher baptism is the “Baptism” of God, by which we take on a colour (symbolically) of God, and absorb His goodness in us.
3. The Unity of the Prophets of God
By the Fig and the Olive,
And the Mount of Sinai,
And this City of security,
We have indeed created man in the best of moulds,
Then do We abase him (to be) the lowest of the low,
Except such as believe and do righteous deeds:
For they shall have a reward unfailing.
Then what can, after this, contradict thee, as to the judgment (to come)?
Is not Allah the wisest of Judges?[6]
From Abdullah Yusuf Ali’s notes again:
The substantive proposition … is clinched by an appeal to four sacred symbols, viz., the Fig, the Olive, Mount Sinai, and the sacred City of Mecca. About the precise interpretation of the first two symbols, and especially of the symbol of the Fig, there is much difference of opinion. If we take the Fig literally to refer to the fruit or the tree, it can stand as a symbol of man’s destiny in many ways. Under cultivation it can be one of the finest, most delicious, and most wholesome fruits in existence: in its wild state, it is nothing but tiny seeds, and is insipid, and often full of worms and maggots. So man at his best has a noble destiny: at his worst, he is “the lowest of the low.” Christ is said to have cursed a fig tree for having only leaves, and not producing fruit (Matt. 21:18-29), enforcing the same lesson. There is also a parable of the fig tree in Matt. 24:32-35. See also the parable of the good and evil figs in Jeremiah, 24:1-10.
For the sacred symbolism of the Olive, see 23:20, and 24:35, where the parable of Allah’s Light includes a reference to the Olive. But it is possible that the Olive here refers to the Mount of Olives, just outside the walls of the City of Jerusalem, for this is the scene in the Gospel story (Matt. 24:3-4) of Christ’s description of the Judgement to come.
[Mount Sinai] was the Mountain on which the Law was given to Moses. The Law was given, and the glory of Allah was made visible. But did Israel faithfully obey the Law thereafter?
“This City of security” is undoubtedly Mecca. Even in Pagan times its sacred character was respected, and no fighting was allowed in its territory. But the same City, with all its sacred associations, persecuted the greatest of the Prophets and gave itself up for a time to idolatry and sin, thus presenting the contrast of the best and the worst.
Having discussed the four symbols in detail, let us consider them together. It is clear that they refer to Allah’s Light or Revelation, which offers man the highest destiny if he will follow the Way. Mecca stands for Islam, Sinai for Israel, and the Mount of Olives for Christ’s original and pure Message. It has been suggested that the Fig stands for the Ficus Indica, the Bo-tree, under which Gautama Buddha obtained Nirvana. I hesitate to adopt the suggestion, but if accepted it would cover pristine Buddhism and the ancient Vedic religions from which it was an offshoot. In this way all the great religions of the world would be indicated. But even if we refer the Fig and the Olive to the symbolism in their fruit, and not to any particular religion, the contrast of Best and Worst in man’s destiny remains, and that is the main thing.
4. Sacred salad and mystical massage
The Prophet Muhammad, peace be upon him, is said to have taught, “Eat olive oil, use it as sauce or relish and ointment [for your bodies], for it comes from a blessed tree.”[7] Caliph Umar bin al-Khattab is said to have fed one of his guests olive oil on the night before ‘Ashura, saying, “This is the blessed oil that God mentioned to His Prophet, may God bless him and grant him peace.”[8]
Olive oil is known for its health and medicinal benefits, including fighting skin cancer, breast cancer, heart disease and strokes, stress, blood pressure, diabetes, obesity, rheumatoid arthritis and osteoporosis. It is also thought to have antibiotic properties and be good for the brain: for its cognitive functions and memory.
The olive has cosmetic and beauty benefits also: one expert says, “Olive oil beauty products are now a multibillion dollar business … Olive oil can now be found in everything from skin moisturizers to nail-care kits. If you’re not ready for the professional products, you can use olive oil at home to create a hair mask or as a cheap eye-makeup remover.”
So, next time you enjoy the taste and health benefits of olives or olive oil in a salad, skin cream or massage, remember the mystical symbolism of this fruit: it is ultimately a reminder of the purity of faith and reason in their contact with Divine Truth, and of our human struggle to actualise the Names of God reflected in us and therefore to be coloured by the hues of God.
[1] Qur’an, Surah al-Nur or Chapter: Light, 24:35 – translation adapted from Abdullah Yusuf Ali
[2] Translations available by WJ Gairdner and Michael Marmura
[3] Qur’an, Surah al-Mu’minun or Chapter: The Believers, 23:20
[4] Qur’an, Surah al-Baqarah or Chapter: The Cow, 2:138 – Abdullah Yusuf Ali’s original translation
[5] Qur’an, Surah al-Baqarah or Chapter: The Cow, 2:138 – Abdullah Yusuf Ali, revised translation by Amana Publications
[6] Qur’an, Surah al-Tin or Chapter: The Fig, 95:1-8
[7] Ahmad bin Hanbal, ‘Abd bin Humayd, Tirmidhi and Ibn Majah, cf. Tafsir Ibn Kathir on 23:20
[8] Abu l-Qasim al-Tabarani, cf. Tafsir Ibn Kathir on 23:20
The Olive 
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