Teaching the Unseen: How the Qur’an Uses Metaphor to Illuminate Divine Transcendence
The Challenge of Speaking About the Divine
The Qur’an speaks to us in a language we can understand—but it speaks of a Reality we cannot fully grasp. This tension is not a flaw; it is the very architecture of divine communication. When Allah says, “There is nothing like unto Him” (Surah Ash-Shura 42:11), He draws a clear line between Creator and creation. This verse is not just theological—it is epistemological. It teaches us how to read the rest of the Qur’an.
How, then, do we interpret verses that seem descriptive? When Allah says, “Allah is the Light of the heavens and the earth” (Surah An-Nur 24:35), is He describing Himself in literal terms? Or is He using metaphor—majāz—to bring the Unseen closer to our limited consciousness?
Majāz as Mercy: Metaphor in the Qur’an
Majāz is not a compromise. It is a mercy. The Qur’an uses metaphor not to define Allah, but to awaken us to His presence. Light in this verse is not a physical substance. It is a symbol of guidance, clarity, and life. Just as light reveals what is hidden, Allah reveals the truth of existence. Just as light nourishes, Allah nourishes the soul.
But unlike created light, which is bound by time, space, and physics, the Light of Allah is uncreated, eternal, and utterly beyond analogy. The metaphor is not a description—it is an invitation.
Other Qur’anic Metaphors That Bridge the Gap
The Qur’an is filled with metaphors that gesture toward divine attributes without collapsing them into human categories:
– “The Hand of Allah is over their hands” (Surah Al-Fath 48:10): This is not a physical hand, but a metaphor for divine support and covenant.
– “Everything will perish except the Face of your Lord” (Surah Ar-Rahman 55:27): The “Face” here symbolizes enduring presence, not form.
– “His Throne extends over the heavens and the earth” (Surah Al-Baqarah 2:255): The Throne (ʿArsh) and the Kursī are metaphors of authority and encompassing knowledge—not spatial furniture.
Each of these verses uses familiar language to point toward an unfamiliar Reality. They do not define Allah—they orient us toward Him.
Human Perception: A Narrow Band of Reality
Human perception is not only limited, it is calibrated to a narrow band of reality. Consider sight: we see only a tiny fraction of the electromagnetic spectrum. Ultraviolet and infrared exist, but they are invisible to us. Consider hearing: we perceive only a narrow range of frequencies. Sounds above or below that range are real, but inaccessible.
Now extend that analogy to understanding. What we grasp is but a sliver of what is possible to grasp. Our intellect, like our senses, is bounded. The Qur’an speaks within those bounds but always gestures beyond them.
So, when Allah says “Allah is Light,” it is not a definition—it is a divine accommodation. A metaphor that meets us where we are, while pointing to where we cannot yet go. It is as if the Qur’an says: You cannot see all light, but I will speak to you of Light. You cannot hear all sound, but I will speak to you of the Word. You cannot understand all truth, but I will speak to you in signs.
This is not simplification, it is sanctification. It is how the Infinite speaks to the finite without violating either.
- The Ghaib: Gradual Unveiling of the Unseen
The Qur’an invites us to believe in the Ghaib—the Unseen—not as a static mystery, but as a dynamic reality that unfolds over time. Revelation itself is a gradual unveiling. Prophets, dreams, intuition, and even scientific discovery participate in this unveiling.
Just as our sensory range expands through tools—microscopes, telescopes, audio amplifiers—so too does our spiritual and intellectual range expand through divine guidance. The Ghaib becomes partially known. Not fully grasped but gently disclosed.
This unfolding is not a conquest—it is a gift. It reminds us that knowledge is not possession, but proximity. We do not own truth; we approach it.
Insights from Islamic Heritage
Our scholars and sages have long understood this paradox:
– Imam al-Ghazālī wrote, “The highest knowledge is to know that you cannot know.” This is not despair—it is reverence.
– Ibn ʿArabī taught that Allah reveals Himself through veils, not to be grasped but to be loved.
– Rūmī reminded us, “The lamps are different, but the Light is the same.” The metaphor is shared, but the Source is singular.
These insights teach us that metaphor is not a detour—it is the path itself.
Educational Implications
For educators, this understanding is vital. When teaching divine attributes, we must:
– Emphasize tanzīh (transcendence) alongside taqrīb (accessibility)
– Help students distinguish between description and invitation
– Avoid anthropomorphism while nurturing awe
– Use metaphor as a tool for awakening, not defining
Teaching the Unseen requires humility, reverence, and poetic literacy. It is not about simplifying the Divine—it is about elevating the human.
Conclusion: Metaphor as a Bridge, Not a Box
The Qur’an does not define Allah—it invites us to journey toward Him. Every metaphor is a bridge between our limited consciousness and His unlimited Reality. To read these verses with reverence is to allow the Qur’an to elevate our understanding without compromising divine transcendence.
Majāz is not a limitation of language—it is a divine strategy for awakening hearts. It is how the Infinite speaks to the finite. It is how Light reaches those still learning to see.