the heavens and the earth, any meaning other than this, then his claim is false; for Allah has declared that He is the Light of the heavens and the earth, whereas the light of the stars does not reach throughout the heavens and the earth.

Moreover, He said:

“The likeness of His light is that of a niche containing a lamp.”

He thus gave a likeness of His light present in the believers’ hearts. This establishes that the light in the believers’ hearts—the light of faith and knowledge—is intended by the verse. He did not apply this likeness to the physical light of the stars. This also answers what he cited from Ibn ʿAbbās in another narration, and from Abu al-ʿĀliya and al-Hasan—though proof of the transmission’s authenticity must first be demanded, and the report from Ibn ʿAbbās is probably weak. For they included this among the meanings of light. But to claim that they understood His words,

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

to mean nothing other than illumination by the sun, moon, and stars is certainly false. The Prophet—may Allah bless him and grant him peace—said:

“You are the Light of the heavens and the earth and whoever is in them.”

It is known that the blind have no share in that illumination, nor does anyone screened from it by a barrier. The dead have no share in it, nor do the inhabitants of Paradise, for Paradise has neither sun nor moon. Indeed, it has been related that the inhabitants of Paradise distinguish night from day by lights appearing from the Throne, just as the sun appears to the people of this world. Those lights are therefore distinct from the sun and moon.

As for his statement, “It has been said: through proofs and arguments,” this is part of the meaning of “the Guide.” We have already discussed his statement: “This invalidates his assertion that interpretation involves setting aside the apparent meaning and has not been transmitted from