This may be answered in several ways:

First, this very objection applies to your own interpretation, when you described Him as “the illuminator of the heavens and the earth,” meaning the One who sets them right, and as “the guide of the heavens and the earth.” On your own reasoning, this would entail that neither contained any misguidance, injustice, or corruption. Whatever answer you give here applies there as well.

Second, His being light or having light does not require that this be manifest to everyone, for He veils Himself from His servants, as we shall explain when discussing the term “veil.”

Third, the continuation of the hadith states: “To You belongs all praise. You are the King of the heavens and the earth and all who are in them.” It is well known that His being King does not preclude some of His servants from being kings whom He has appointed. Their dominion derives from His dominion—not in the sense that it is a part of His, but in the sense that the servant’s dominion comes about through His power and dominion. The same applies to His being the Lord and the Self-Subsisting Sustainer.

Likewise, His being the light of the heavens and the earth does not preclude created beings from being light and having light, if that light derives from His light, in the sense that it comes about through His light. Thus, He is the light of the heavens and the earth, and this does not necessarily entail the disappearance of