Library Islam Faith and Reason Brief Answer
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Brief Answer
Without doubt, the “light” mentioned in the verse of Light (Allah is the light of the heavens and the earth...) is not a physical and sensible light. For, sensible light pertains to the accidental characteristics and qualities of material existents. Hence, the arguments that negate Allah’s (awj) corporeality preclude perceiving Allah (awj) as sensible and material light. Moreover, there are numerous Qur`anic verses that deny the possibility of a visual perception of Allah (awj), disaffirming any similarity between Him and His creatures.
Therefore, when Allah (awj) is referred to as “the light of the heavens and the earth” certainly sensible light is not meant.
Light by definition is that which is essentially manifest and makes other things manifest and visible as well; it is clear and it makes [other things] clear; it is apparent and it makes [other things] apparent. This definition applies both to sensory light—such as the light of the sun, the stars and of a lamp—and to super-sensory light—such as knowledge and faith. Of course, what comes to mind on hearing the word light initially is sensory light. But by analyzing the definition of light (i.e. what is essentially manifest and makes other things manifest), one finds it permissible to apply the word to spiritual matters, for they illuminate the spirit, the inward, and such application is also encountered in the Qur`an where it refers to faith as a light bestowed on the believer. In addition, gnostics employ the word to signify “love.”
As the Divine Essence is bright and manifest and is also the cause that brightens and makes other things manifest—for, He is the creator and existence-granter — employing the word light to denote Allah (awj) is correct. Rather, as the cause for a thing’s appearance to others is its existence, it must be concluded that the most fundamental instance of light is existence itself. Hence, Allah (awj), is the most perfect instance of light. He is the sole real essentially manifest being who makes other things manifest. Thus, it must be proclaimed that He is the light who illuminates the heavens and the earth.
Furthermore, it must be noted that “the heavens and the earth” is an allusion to the entirety of the world of being, to all the celestial and terrestrial creatures, to the hidden and apparent worlds, not merely the sky above us or the Earth we inhabit. Hence, the meaning of, “Allah is the light of the heavens and the earth,” is that Allah (awj) is the light of the whole universe.
The reason why the word light is employed in lieu of creator is to point to the fact that just as light is manifest and as such does not need anything else to shed light on it, Allah (awj) is also manifest and obvious and there is no need for a mediating agent to illuminate Allah (awj). Hence, gnostics following the teachings of the prophets and Imams (ع), have expressed that all creatures must be understood in the light of Allah (awj); we should not try to identify Allah (awj) through His creatures and effects [taken on their own level]. For the friends of Allah (awj), everything is manifest in the light of Allah (awj), and other than His light, nothing is to be seen. If not for the Divine light, everything would sink into the darkness of non-existence.
Therefore, the main point that is understood from this verse is that Allah (awj) is known to all His creatures, for the appearance of all things derives from His manifestness and illumination. Allah (awj) is not absent so as to be revealed through His creatures. He is manifest in all His Essence, and so His obscurity in the eyes of the intellectually impaired is due to the intensity of His light; “O You Who are obscured by the intensity of Your light, You Who are manifest but hidden in Your manifestness.”
Another point that is derived from this verse is the fact that Allah (awj) [in Islam] is referred to as “Light” not “the Greatest Light.” The Manichaean belief that Allah (awj) is the “Greatest Light” (i.e. a physical light similar to other lights but greater and more elevated) is not a correct belief. According to the Qur`an, Allah (awj) is “pure light” and is super-sensory. He is the sole light of the world of existence, and all else is “darkness.” In the words of some supplications, He is “the Light of Lights.” That is, He is the real light, and if there is any light at all, it is thanks to His existence and light.
Regarding the exposition, the reality underlying this verse, and its application there are numerous views and narrations that can be sought by referring to books of exegesis and the corpus of narrations.
