and the community; another says that it is the path of servitude to Allah. These are all inseparable descriptions of it, not divergent ones. Calling it by these names is like referring to the Quran and the Messenger by their various names—indeed, it is comparable to Allah’s Most Beautiful Names.

An example of the “second” is His saying, Most High:

“Among them are those who wrong themselves, those who are moderate, and those who are foremost in good deeds.”

A particular category among them may thus be mentioned, although the term “servant” encompasses them all. The one who wrongs himself neglects some obligations; the moderate one fulfills them; and the one foremost in good deeds draws near to Allah through voluntary acts after fulfilling the obligatory ones.

People engage in this according to their respective approaches to explanation and translation, illustrating the particular kind and the general category to make the meaning easier for the listener to grasp. It is like a non-Arab asking, “What is bread?” and being told, “This,” while someone points to a loaf. What is intended is the general category, not that particular loaf. Much of the early generations’ Quranic interpretation is of this kind: it is a form of teaching.

Thus, explaining

“Allah is the Light of the heavens and the earth”

as meaning the Guide of the inhabitants of the heavens and the earth is correct. One meaning of His being the Light of the heavens and the earth is that He guides their inhabitants. But it is not known that they excluded every other meaning. As for the claim that this was their intent, it is established that Ibn Masʿūd said:

“With your Lord there is neither night nor day; the light of the heavens comes from the light of His Face.”

The reports already cited from the Prophet—may Allah bless him and grant him peace—concerning the light of His Face, together with the narration mentioning “light,” are sufficient. This therefore establishes a meaning other than guidance.