In the previous post, we saw how Allahﷻ used the word “Nūr” (light) regarding the Prophet ﷺ. We explained in detail that it should not be taken in its literal meaning of physical light. Allahﷻ used the word metaphorically, portraying the Prophet ﷺ as light. We saw that clearly. Now, the same word “Nūr” is used by Allahﷻ for other things as well.
When referring to the Qur’an, Allahﷻ says “Nūr.” For example, in Surah An-Nisa (4:174):
“O mankind! There has come to you a clear proof from your Lord, and We have sent down to you a clear Light.”
When Allahﷻ says, “We have sent down to you a clear light,” this refers to the Qur’an.
Similarly, in Surah Al-A‘raf (7:157), while describing the qualities of the Prophet ﷺ, it concludes by saying that his companions follow “the Light which was sent down with him.” That Light refers to the Qur’an.
Likewise, in Surah Ash-Shura (42:52), Allahﷻ says: “Thus We have revealed to you a Spirit from Our command…”
And then continues: “But We have made it a Light by which We guide whom We will.”
The revelation given to you has been made a Light.
Again, in Surah At-Taghabun (64:8): “Believe in Allahﷻ, His Messenger, and the Light which We have sent down.”
That Light again refers to the Qur’an.
So just as Allahﷻ described the Messenger ﷺ as Light, He also describes the Qur’an as Light.
Now, if someone claims the Messenger ﷺ was literal light, how will they interpret this? If “light” here is literal, then the Qur’an must physically emit light! If so, why do we need electricity? Why not hang ten copies of the Qur’an and let them illuminate our homes? No electricity bill needed!
So clearly, “light” here is not literal. When Allahﷻ calls the Qur’an “light,” no one interprets it as physical illumination. Instead, they say: just as light distinguishes between the correct path and the wrong path, this Qur’an clarifies truth from falsehood.
Light’s essential function is distinction — separating truth from falsehood, good from evil. So when Allahﷻ calls the Qur’an “light,” it means it clarifies. No one in their right mind would say, “Show me its brightness.” The word “light” here is clearly metaphorical.
Another important point: Is there disagreement about something when it is clearly visible in bright light? No. Disagreement happens in darkness. When there is full brightness, everyone sees the same thing. So when Allahﷻ calls the Qur’an “light,” it means it is absolutely clear.
Yet some scholars claim: “The Qur’an is unclear. It cannot be understood directly. Only scholars can interpret it. Only companions can explain it.” Why do they say this? To justify their madhhab positions.
But calling the Qur’an “light” destroys that claim. If it is light, how can it be unclear?
Allahﷻ repeatedly says the Qur’an is clear. He says He has made it easy for remembrance. He says it guides clearly. Yes, some matters require explanation.
That is why Allahﷻ says regarding the Prophet ﷺ: “We have sent down to you the Reminder so that you may clarify to the people what has been revealed to them.”
Some things require prophetic explanation — like how to pray, how much zakah to give, details of rulings. The Qur’an says “Establish prayer” — but it does not detail how. The Prophet ﷺ explained that.
So, Qur’an plus Prophetic explanation makes it fully clear. Therefore, the Qur’an is light — absolutely clear.
Now, the word “light” is also used for previous scriptures.
Allahﷻ says regarding the Torah: “We sent down the Torah, in which was guidance and light.” That does not mean the Torah emitted physical light. It means it clarified truth. Similarly, Allahﷻ says about the Injil (Gospel) given to ‘Isa (Jesus) عليه السلام that it contained guidance and light.
But here we must clarify something very important.
The Injil mentioned in the Qur’an is the revelation given directly to ‘Isa عليه السلام by Allahﷻ. It is not what Christians today call the “New Testament.”
The New Testament consists of writings by Matthew, Mark, Luke, John, and letters by others written after Jesus. They are narratives about Jesus, not revelation from Allahﷻ addressed directly to him.
In the Qur’anic sense, scripture means Allahﷻ speaking directly to a Prophet. If a book contains “Jesus went here, Jesus did this,” written by later followers, that is biography — not revelation. Therefore, the current Bible is not the original Injil.
Similarly, the Torah (Tawrat) given to Musa عليه السلام was revelation. But what exists today contains additions.
For example, in Deuteronomy, it describes the death of Moses and events after his death. How could Moses write about his own death in revelation given to him? That indicates later additions.
Allahﷻ Himself says in Surah Al-Baqarah (2:79): “Woe to those who write the Book with their own hands and then say, ‘This is from Allahﷻ,’ in order to gain a small price.”
And He says they twist their tongues to make it seem like scripture.
Therefore, the original Tawrat and Injil were light — but what exists today has been altered. There is even historical evidence like the Dead Sea Scrolls (Qumran manuscripts), discovered in caves, which suggest earlier versions existed. Some scholars admitted that parts align with Qur’anic truths.
But the present Bible is not the preserved original revelation.
If the original Injil had remained intact, it would affirm pure monotheism, just like the Qur’an. Jesus never claimed to be the son of God; that was later theology. So, when Allahﷻ calls the Tawrat and Injil “light,” it refers to their original revealed form.
Now, another usage of “light” in the Qur’an: the straight path itself. Righteousness — not stealing, not murdering, not lying — is called light. Evil beliefs and actions are called darkness. Allahﷻ says He sent the Qur’an to bring people from darkness into light (Surah Ibrahim 14:1). This does not mean people were in physically dark rooms and then brought to a lit area.
It means:
- Idol worship is darkness.
- Belief in One God is light.
- Falsehood is darkness.
- Truth is light.
A person may commit murder in broad daylight — that is still darkness. Another may sit in a dark room remembering Allahﷻ — that is light. So light and darkness here refer to moral and spiritual states.
In Surah Al-Baqarah (2:257): “Allahﷻ is the protector of the believers. He brings them out of darkness into light.”
Darkness: worshipping stones and idols.
Light: recognizing One God.
Thus, “light” in the Qur’an consistently refers to clarity, truth, guidance, righteousness — not physical illumination. This is the literary beauty. Allahﷻ uses powerful metaphors to convey deep meaning. Hence, this must be understood properly.
This is mentioned in Surah 14, likewise, in Surah 33, verse 43, Allahﷻ says that He and His angels send blessings upon you. He bestows mercy upon you, and the angels pray for you — so that He may bring you out from darknesses into light. The same expression is used there.
Similarly, in Surah 65, verse 11, Allahﷻ says that He sent a Messenger so that He may bring those who believe and do righteous deeds out from darknesses into light. The theme is the same — bringing people from darkness into light.
The enemies tried in every way to destroy Islam. Islam itself is light — the straight path is light. When Allahﷻ speaks about their attempt to destroy Islam, He says: they try to extinguish the light of Allahﷻ with their mouths. Allahﷻ will perfect His light; they cannot extinguish it.
Here, “light” clearly refers to Islam. Allahﷻ compares Islam to a light — not an ordinary small lamp that can be blown out. It is a blazing flame that cannot be extinguished by blowing. When someone tries to extinguish a massive fire by blowing on it, what happens? If it is a huge flame — like a large cooking fire — will blowing put it out? It will only burn stronger.
Islam is like that great fire. Their efforts to destroy it are like someone trying to extinguish a massive fire by blowing on it. They may try, but it cannot be extinguished.
Allahﷻ says in Surah 9:32 that they wish to extinguish the light of Allahﷻ with their mouths, but Allahﷻ will perfect His light.
The same idea appears in Surah 61 as well.
Allahﷻ describes Islam as a light — a mighty light that cannot be extinguished by human effort. They try to destroy Islam, but they cannot.
Consider this: Islam began with a man who could not even read and write. Yet during the lifetime of the Messenger ﷺ, the entire Arabian Peninsula came under Islam. After that, during the time of Abu Bakr and ‘Umar, Islam spread to more than half the known world. They tried every possible method to destroy Islam — but they could not. Allahﷻ said He would perfect it, and He did.
Even today, Islam has not been extinguished. There are over two billion Muslims in the world. Even if you exclude many and assume only 500 million truly practice correctly — that is still an enormous number.
Western countries themselves predict that by 2050, America may become a Muslim-majority nation. Britain, Germany — many European countries — based on growth projections.
Churches in Western countries are being closed and converted into clubs, entertainment halls, gambling venues. Some are sold — and Muslims purchase them and convert them into mosques.
If another religion were subjected to the kind of attacks Islam faces — violence, restrictions, discrimination — it might have disappeared. Yet Islam continues to grow.
People are attacked, oppressed, killed — yet Islam increases. Even in fear and persecution, people accept Islam.
This is the guarantee Allahﷻ gave: this is a flame that cannot be extinguished. It is an eternal light that will remain until the Day of Judgment. No one can destroy it. Not only that — Allahﷻ says He will increase it further.
Now, in the Qur’an, sometimes “light” is used literally.
For example, in Surah 2:17 — the example of those who kindle a fire, and when it gives light, Allahﷻ takes away their light and leaves them in darkness. There, “fire” means actual fire, and “light” means actual light. That is a literal usage.
But in many other places, “light” is used metaphorically — for the Prophet ﷺ, for the Qur’an, for previous scriptures, for guidance, for Islam itself.
About “loan” (qard)
Now let us move to another literary example. “loan”; The Qur’an uses the word “loan” (qard).
Who usually takes a loan? Someone in need. A wealthy person does not borrow from someone poorer than him. The one in hardship takes a loan. Yet in the Qur’an, Allahﷻ repeatedly says: Who will give Allahﷻ a beautiful loan?
But what do we believe about Allahﷻ? He is Al-Ghani — the Self-Sufficient. He has no need. He gives to us — we do not give to Him. The Qur’an repeatedly describes Allahﷻ as free of need (Ghani) — in many verses.
So how can Allahﷻ ask for a loan? If taken literally, it would imply Allahﷻ needs something — which contradicts Islamic belief.
Let us see where this appears:
- 2:245 — Who will give Allahﷻ a beautiful loan? He will multiply it many times.
- 5:12 — Establish prayer, give zakah, believe in the Messengers, and give Allahﷻ a beautiful loan.
- 57:11
- 57:18
- 64:17
- 73:20
In all these places, Allahﷻ speaks about giving Him a beautiful loan. If interpreted literally, it would mean Allahﷻ is borrowing — which is impossible.
So what does it mean?
The “loan” refers to spending in charity — helping the poor, spending in Allahﷻ’s cause.
Why use the word “loan”?
Because a loan implies return. When you lend money, you expect it back. The concept of return is built into the word. Allahﷻ uses that feature of a loan — not all aspects, just that one feature — the guarantee of return. When someone hesitates to give charity, they think: “If I give 10,000, I will lose it.”
Allahﷻ says: No — it is not loss. It is like a loan. It will return to you — multiplied.
He even gives an example: a single seed planted in the soil grows into seven ears, and each ear contains one hundred grains — 700 from one. So, if you spend one, Allahﷻ gives 700. That is why it is called a “beautiful loan.” It is guaranteed return — multiplied return. No fraudster in the world promises 700 times return. Yet Allahﷻ promises that.
Furthermore, calling it a “loan to Allahﷻ” changes your mindset. If you think you gave charity to a poor person, you may feel pride. You may humiliate him.
But if you think you gave it to Allahﷻ — you will not expect thanks. You will not demean the recipient.
The righteous say: “We feed you for the sake of Allahﷻ. We do not seek reward or thanks from you.”
This entire ethical framework is captured in the phrase “beautiful loan.” It also prevents arrogance. You are not superior. You are merely transferring something — Allahﷻ is the One who will repay.
Allahﷻ has signed the guarantee, like a central bank governor signs currency notes guaranteeing value. But unlike human guarantees, Allahﷻ’s promise never fails.
However, some misuse this phrase.
Some collect zakah funds and give them as loans — calling it “beautiful loan.”
That is wrong. Zakah belongs to the poor. Once collected, it is their right. You cannot give it as a recoverable loan. If you want to create an interest-free loan fund, collect separate funds. But zakah cannot be loaned and recovered.
“Beautiful loan” means: you give here and expect return from Allahﷻ — not from the same person.
If you give and then collect from him, that is a normal loan — not the Qur’anic “beautiful loan.” Thus again, if interpreted literally, the verse would imply Allahﷻ is needy. Instead, we extract one feature of the word — guaranteed return — and apply it metaphorically.
That is literary excellence.
About “throwing the Book behind their backs”
Now another example. When someone refuses guidance, Allahﷻ sometimes describes it as “throwing the Book behind their backs.” If you literally throw a book behind your back, you are completely rejecting it — not even willing to look at it. But when someone refuses Islam, they may not physically throw anything. Yet Allahﷻ says they threw the Book behind their backs.
Example: 2:101 — When a Messenger came confirming what was with them, some of the People of the Book threw the Book of Allahﷻ behind their backs.
Did they literally throw it? No. They kept their scripture. But they ignored what it contained about the coming Prophet ﷺ.
They had migrated to Madinah because their scriptures predicted the final Messenger would come there. They wanted to accept him first. Yet when he came, they rejected him.
That rejection is described as throwing the Book behind their backs.
It is an intense form of saying “they rejected it.” So “throwing behind the back” is a powerful metaphor for total disregard. They did not physically throw it — but their rejection was equivalent to doing so.
This is the literary beauty of the Qur’an.
Words like “light,” “loan,” “throwing behind the back” — are used with precision.
If taken literally in every instance, they would cause theological contradictions. But when understood as literary devices — extracting specific features — the depth, wisdom, and beauty become clear.
In shā’ Allāh, we will continue exploring more of these literary expressions in the next session.