Verses 1–5
Introduction to the Sūrah
The distinguished Sūrah characterizes the Qur’ān, revealed to the Prophet, as emblematic of his divine mission. Through it, he brings people out from the darkness and into the light, guiding them to the path of God, who is Mighty and Praiseworthy. That is to say, He is Overpowering and not overpowered, Self-Sufficient and not dependent upon mankind. He is Kind in His Acts, and is the Bestower of blessings upon them. Given that the Bestower is: (1) Overpowering, (2) Self-Sufficient, and (3) Graceful in His Acts, it is incumbent upon those who receive His blessings to respond to His call, so that they can reap the benefits of the blessings He showers upon them. They should also fear His displeasure and the severity of His torment, since He is Powerful and does not depend on anyone. He is not in need of them and can replace them, as He has with past nations who were ungrateful and oblivious to His blessings. The signs of the heavens and the earth testify that: (1) all blessings belong to Him, (2) He is the Lord of All-Might, (3) He is the possessor of All-Praise, and (4) there is no Lord besides Him. The chapter concludes with the proclamation: “This is a proclamation for mankind, so that they may be warned thereby and know that He is indeed the One God, and those who possess intellect may take admonition.”
The views we’ve presented align with those who argue that this chapter begins by elucidating the objective of messengership and the Book, alluding to the verse: “that you may bring mankind out from darkness into light, by the command of their Lord.”
The Sūrah is Meccan, as indicated by the context of its verses. It is attributed to Ibn Abbās, al-Ḥasan, and Qatādah that the Sūrah is Meccan, except for two verses that were revealed concerning the polytheist casualties at the Battle of Badr: “Have you not regarded those who have exchanged Allah’s blessing for ingratitude, and landed their people in the abode of ruin –hell, which they shall enter, and it is an evil abode!” ()
A subsequent discussion will explore these two verses, which aren’t overtly indicative of this particular context.
Commentary
الر كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَى صِرَاطِ الْعَزِيزِ الْحَمِيدِ ١
(14:1) Alif, Lam, Ra. (This is) a Book We have sent down to you that you may bring mankind out from darkness into light, by the command of their Lord, to the path of the All-mighty, the All-laudable.
Essentially, the verse conveys, “We have revealed this Book to you.” The context suggests this as the underlying subject of the predicate. There exist other grammatical interpretations regarding this as well.
God further elaborates: “that you may bring mankind out from darkness into light.” Contextually, it’s evident that this refers to humanity at large, not solely the Prophet’s community or the believers among them. The language does not hint at any such limitation. The verses are clear about the universality of the message. For instance, He says: “that he may be a warner to all the nations” (al-Furqān:1). Another verse says: “that I may warn thereby you and whomever it may reach” (al-Anʿām:19). And also: “Say, ‘O mankind! I am the Apostle of Allah to you all’” (al-A’rāf:158).
Support for this understanding also comes from explicit Qur’anic verses that address the Jews and the People of the Book at large. The Prophet’s endeavors in reaching out to them and the subsequent acceptance of faith by some, like ʿAbdullāh b. Salām, Salmān, Bilāl, Ṣuhayb, and others, further validate this view.
However, the end of the sūrah, which says: “This is a proclamation for mankind, that they may be warned thereby,” when juxtaposed with its beginning, supports that the term “mankind” here broadly refers to the believers who have truly transitioned from darkness to light.
The act of bringing people from darkness to light is attributed to the Prophet as he is one of the manifest means for this. Yet, the believer’s faith is ultimately directed to God, either directly or through some mediation. This doesn’t contradict God’s saying: “Indeed, you do not guide whom you like, but Allah guides whom He wills” (al-Qaṣaṣ:56). This verse only negates the Prophet’s primary role in guidance without nullifying his role entirely, especially when done as an intermediary and with God’s permission. Supporting this is God’s saying: “And indeed, you guide to a straight path” (al-Shūrā:52). This is why God qualified His saying “so that you may bring out” with “by the command of their Lord.”
The terms “darkness” (al-ẓulumāt) and “light” (al-nūr), as well as “misguidance” (al-ḍalāl) and “guidance” (al-hudā), have been recurrent in the divine discourse. In God’s words, guidance is often likened to light while misguidance is equated with darkness. The term “darkness” is used in its plural form, distinguishing it from “light.” This is because guidance stems from the truth, and truth is singular, consistent throughout its elements and manifestations. In contrast, misguidance arises from following one’s desires, and these desires are varied, differing from one another without unity or consistency in their aspects and truths. God has said, “This indeed, is my straight path, so follow it, and do not follow (other) ways, for they will separate you from His way:” (al-Anʿām:153).
The “lam” in His saying, “to bring mankind out,” (li-tukhrij al-nās) represents a purposeful “lam,” emphasizing the generality of people as is apparent in the verse. It’s not a “lam” of consequence because, if it were, all people would be believers, which we know to be contrary.
As for the point some have raised, arguing that divine upbringing, which guides people from darkness to light and leads them to happiness and perfection, is conditional upon preparation and readiness despite the grace being universal, then the feasible extent of this outcome, given its generality, is this very measure.
In it, there’s an acknowledgment that having the “lam” for consequence contradicts the apparent meaning of the verse. For what’s mentioned can only be realized by specifying “mankind” to those who are predisposed. However, what must be understood is that this purpose is legislative, implying that every ruling has an intended objective, which is the benefit that follows it. Indeed, God, the Exalted, calls people to forgive them and guide them to faith and good deeds, to bless them with happiness, and admit them to Paradise. He sends messengers and reveals scriptures to guide people from darkness to light by their Lord’s permission. Through His commands and prohibitions, He intends to purify them and rid them of Satan’s harm. There are many verses indicating this, and there’s no need to list them all, as well as numerous traditions, possibly numbering in the thousands.
Certainly, God proclaimed: “We have made it an Arabic Qur’an so that you may apply reason” (al-Zukhrūf:3). Further, in the subsequent verse, He declared: “We did not send any apostle except in the language of his people, so that he might make (Our messages) clear to them” (). Then God leads astray whomever He wishes, and He guides whomsoever He wishes. This elucidates that our comprehension of His Book, coupled with the revelations from His messengers, serves as irrefutable divine evidence, leaving no room for dissent. When He articulates, as in the phrase: “He calls you to forgive you a part of your sins,” our understanding is that the act of forgiveness is the essence of His summons. This comprehension parallels our interpretation of a leader’s directive to his followers, exemplified in commands like: “bring me water, so that I can drink it,” “fetch me food, so that I can eat it,” or “dress this individual, so his modesty is preserved.” In these instances, the acts of drinking, eating, and preserving modesty are the intrinsic purposes behind the commands. God’s decrees and regulations possess diverse objectives, all underpinned by a divine intention and wisdom.
Indeed, He has clarified that His dominion is elevated above any sense of need or want, entirely free from flaws or shortcomings. He mentioned: “Indeed Allah has no need of the creatures” (al-ʿAnkabūt:6). He also revealed: “Your Lord is the all-sufficient, the dispenser of Mercy” (al-Anʿām:133). Additionally, in the Qur’an, it is stated: “O mankind! You are the ones who stand in need of Allah, and Allah—He is the All-sufficient, the All-laudable” (al-Fāṭir:15). From these verses, it is clear that He is independent and doesn’t benefit from worldly objectives. His actions are intentional and not without purpose. Why would they be? He describes Himself as Wise, and someone endowed with wisdom doesn’t act without reason or randomly. He distinctly rejects any sense of purposelessness in His actions, saying: “Did you suppose that We created you aimlessly” (al-Mu’minūn:115). Command and prohibition serve as the means to achieve perfection in the human condition, culminating in the ultimate realization and completion of creation.
In His Creation and Commands, God has purposes. Yet, He doesn’t seek perfection through these purposes behind His actions, unlike how we strive for perfection through the intentions behind our deeds. His decisions remain uninfluenced by these purposes. To put it another way, neither judgments nor benefits sway Him, whereas the perceived benefits of an action can drive us towards executing that action, often favoring it over its abandonment. Indeed, He is the Dominant one who cannot be dominated, and the Prevailing one who cannot be prevailed upon. He possesses all, yet nothing possesses Him. He decrees over everything, yet nothing can decree over Him. He shares His Sovereignty with none and is devoid of any weakness, hence requiring no guardian out of vulnerability. God is not governed by rationality; instead, He is the one who guides reason to its understanding. Neither a perceived benefit nor a detriment compels Him to act or refrain; rather, He is the guide to the outcomes dictated by benefit and harm.
The concepts of “purpose” and “benefit” are derived when considering the Divine Action, suggesting that His actions are grounded in some inherent benefit. However, no such benefit dictates His Essence or compels Him to act. For instance, when He decides to create something and declares, “Be,” it comes into existence. Take, for example, an individual named “Zayd.” The intellect deduces from the external existence of “Zayd” that he was brought into existence by God, recognizing that Zayd’s very existence is contingent on this divine command. Similarly, by reflecting upon His exalted attributes that we have alluded to, the intellect extracts from a specific Divine Act that the action has an underlying purpose or benefit.
This reflection upon His words suggests that His actions are both judicious and beneficial, resting on specific purposes. The culmination of this thought is that while God’s actions have purposes, they pertain to His creation and not to Him directly.
In summary, His purpose in His actions differs from our purposes in two ways: (1) The Exalted is not perfected by the purposes of His actions and their objectives, unlike us, sentient beings with will, whether human or animal. (2) Neither benefit nor harm govern Him, contrary to others.
As for the well-known debate between the Ash’arites and the Mu’tazilites regarding whether God’s actions are motivated by purposes or not, it is as follows: Does He, the Exalted, act based on real benefit, such that the benefit makes Him act rather than refrain, and without it, He wouldn’t act? Or does He act without a purpose, merely by a decisive will?
This debate doesn’t lead to any conclusive understanding from both perspectives. The truth contradicts both positions. It’s a matter between the two as we have pointed out. Hopefully, in what’s to come in the book, we might dedicate an independent study to the issue, in which we’ll thoroughly examine it both rationally and traditionally, God willing.
In the phrase, “By the permission of their Lord,” there’s a shift from direct address to indirect reference. The nuance here is the explicit mention of the attribute of Divine Lordship, emphasizing that He is indeed the Lord of those idolaters who associate partners with Him. While the actual target of the address is these idolaters, the Prophet is the one being directly addressed. The mentioning of this attribute, especially at the beginning of this sūrah, serves as an introduction to the arguments for the Unity of Lordship that will be elaborated upon within the sūrah.
The phrase “to the path of the All-mighty, the All-laudable” highlights that everything in the heavens and the earth belongs to God. The concept of “might” (ʿizzah) is juxtaposed with “weakness” (dhillah). al-Rāghib defines “al-ʿizzah” as a state that protects an individual from being overpowered. The saying arḍ ʿazāz, meaning ‘firm ground’, reflects this concept. The Qur’an further accentuates this by stating: “Do they seek honor from others? Indeed, all honor belongs to Allah” (al-Nisa’:139). The term Taʿazzaza al-laḥm describes meat that has become so tough and firm that it is difficult to reach and chew, (reminiscent of the hardness of ʿazāz land.)
The term al-‘azīz denotes an individual who is challenging to overcome or approach. This concept is encapsulated in the phrase ‘azīz al-qawm, referring to a dominant figure who, despite his ability to overpower others, remains unchallenged. His elevated status is unreachable, with others thwarted even before they attempt to challenge him. The adjective ‘azīz is also invoked to describe something rare and difficult to attain. Additionally, ‘azīz can signify something “arduous,” emphasizing the challenges associated with achieving certain tasks. The Almighty declares, “Grievous to him is your distress” (al-Tawbah:128). Another verse reads, “And he browbeats me in speech” (Ṣād:23), indicating his superior position in the discourse.
God is Mighty (al-ʿAzīz) because He is the Essence that cannot be subdued by anything from any aspect, yet He subdues everything from every aspect. For this reason, true might (al-ʿIzzah) is exclusive to Him. No one else possesses it unless they obtain it from Him and with His permission. As the Almighty stated: “Do they seek honor with them? (If so,) indeed all honor belongs to Allah” (al-Nisa’:139). He also declared: “Whoever seeks honor (should know that) all honor belongs entirely to Allah” (al-Fāṭir:10).
al-Ḥamīd (The Praiseworthy) is an active participle with the meaning of the passive participle, derived from al-ḥamd, which denotes praise for a chosen beauty. Since all beauty culminates in Him, Exalted be He, all praise is directed towards Him, as stated in the verse: “All praise belongs to Allah, Lord of all the worlds” (al-Fatiha:2). An intriguing perspective on this, as cited from Imām al-Rāzī, suggests that the essence of al-Ḥamīd is being the Profoundly Knowledgeable and Perfectly Self-Sufficient One (al-ʿĀlim al-Ghanī).
His statement, “to the path of the Almighty, the Praiseworthy” instead of saying “into the light” illustrates what the scripture, revealed to His Prophet, leads to. This scripture elucidates in detail: First, it highlights that it is a light that distinguishes truth from falsehood, good from evil, and happiness from misery. Secondly, it is a clear path that gathers all its travelers and ultimately leads them to God, the Almighty, the Praiseworthy.
The reason for mentioning the two noble attributes “Almighty (al-’Azīz)” and “Praiseworthy (al-Hamīd)” is that they serve as an introduction to the main theme of this sūrah, targeting the audience. The core message of this sūrah is to remind them of the immense blessings God has endowed upon them through His Lordship. Through His messengers, He urges them to be grateful and not deny Him. The messengers promise them that if they believe, they will be admitted to Paradise, and if they disbelieve, they will face His wrath and be subjected to misery and punishment. Therefore, they should fear their Lord, be cautious of opposing His command, and be wary of being ungrateful for His blessings. All might belongs to Him, and nothing can prevent His wrath or punishment from befalling them. He is Praiseworthy in rewarding the believers, punishing the disbelievers, and in all the blessings He bestows upon them, which are countless.
The primary discourse in this sūrah revolves around three attributes: His unity in Lordship, His might, and His praiseworthiness in His actions. Therefore, they should fear His absolute might, be thankful, have faith in His promises, and reflect upon the signs of His Lordship.
In Rūḥ al-maʿānī as cited from Abū Hayyan, it is mentioned: “The subtle point (in the verse) is that when God mentioned the sending down of the book and guiding people from darkness to light by their His permission, He appropriately associated these two attributes: 1) The attribute of might, which implies capability and dominance, for revealing such a miraculous book that none but He could manifest. 2) And the attribute of praise, for bestowing the greatest blessing of guiding people from darkness to light. Based on this the reason for this order is evidently clear.”
Comment: This remark (in Rūḥ al-maʿānī) appears entirely unrelated to the context of the chapter’s verses. Perhaps it is derived from God’s statement describing the Qur’an: “Indeed, it is an august Book. Falsehood cannot approach it at present or in the future; a (revelation gradually) sent down from One all-wise, all-laudable” (Fussilat:41-42). Yet, the contexts are distinct.
In Imām al-Rāzī’s exegesis, he posits: “The reason for giving precedence to the mention of ‘Almighty’ (al-‘Azīz) over ‘Praiseworthy’ (al-Ḥamīd) is because the rightful sequence of knowledge about God begins with acknowledging His Power. Following that is the recognition of Him being All-Knowing. After this, there’s the realization of His being completely independent of any needs. ‘Almighty’ (al-‘Azīz) is the one possessing power, while ‘Praiseworthy’ (al-Ḥamīd) signifies the All-Knowing who is also entirely self-sufficient. Given that the knowledge of His power takes precedence over the knowledge of Him being all-knowing and completely self-reliant, it’s fitting to mention ‘Almighty’ before ‘Praiseworthy’.”
An intriguingly audacious assertion is the claim by some that the precedence of “Almighty” over “Praiseworthy” is due to the importance given to negative attributes, as indicated by their belief that negation takes precedence over affirmation. Indeed, mightiness, as discussed earlier, is seen as a negative attribute (indicating the absence of any weakness) in contrast to praise, which is affirmative.
Additionally, some suggest that the specific mention of these two attributes is to encourage the pursuit of this path, since it is the path of both the Almighty and the Praiseworthy. Those who embark on it are empowered, and those who tread upon it are praised.
However, a more fitting perspective is to consider these as derived benefits rather than the primary cause, and the more compelling reason has been previously discussed.
اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَوَيْلٌ لِّلْكَافِرِينَ مِنْ عَذَابٍ شَدِيدٍ ٢
(14:2) Allah, to whom belongs whatever is in the heavens and whatever is on the earth. And woe to the faithless for a severe punishment
Regarding the statement, “Allah, to whom belongs whatever is in the heavens and whatever is on the earth,” it highlights the attributes of the Mighty and the Praiseworthy. It refers to the entirety of creation, encompassing both the heavens and the earth and everything they contain. This underscores His absolute and genuine dominion over all.
This verse hints at the argument for His Majesty and Praiseworthiness. Even though God is the one who establishes the truth through His words and ensures that every argument reaches its intended meaning, He still addresses His servants based on their innate nature. Given that He truly possesses every creation, in the genuine sense of ownership, He remains the ultimate authority. Every act of power and dominance stems from Him. He is Mighty in His actions and without constraints. All His actions are commendable, as any criticism arises only when the actor lacks genuine ownership, whether it’s recognized rationally, religiously, or traditionally. Every action attributed to Him reflects His rightful dominion, rendering Him Praiseworthy in every deed.
Regarding His proclamation, “And woe to the faithless for a severe punishment,” it elucidates the manifestation of His Might as He exercises subjugation over those who reject His call and are ungrateful to His blessings.
الَّذِينَ يَسْتَحِبُّونَ الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا أُولَئِكَ فِي ضَلَالٍ بَعِيدٍ ٣
(14:3)—those who prefer the life of this world to the Hereafter, and bar (others) from the way of Allah, and seek to make it crooked. They are in extreme error.
al-Rāghib, in his al-Mufradāt, states regarding the Divine words: “if they prefer faithlessness to faith” (al-Tawbah:23), that the term istaḥabbū translates as ātharūhu ʿalayhi, meaning they favor disbelief over belief. The essence of al-istiḥbāb pertains to humanity’s natural inclination towards what they love. The concept of preference or al-īthār is conveyed by making it transitive with the Arabic particle ʿalā. Thus, the verse: “As for (the people of) Thamūd, We guided them, but they preferred blindness to guidance” (Fussilat:17) aptly exemplifies this.
The clause, “those who prefer the life of this world to the Hereafter,” implies actively choosing the fleeting pleasures of this existence while neglecting the perpetual life of the Hereafter. Conversely, valuing the Hereafter over this life denotes making eternal life the primary pursuit, using the earthly life as a bridge to reach it. Solely selecting the Hereafter and entirely disregarding this world is counter intuitive since the worldly life serves as a precursor to the eternal. Such an approach would undermine the essence of the Hereafter and result in its neglect. This world is transient, whereas the Hereafter is everlasting. Real joy in the Hereafter is attained by leveraging the opportunities and experiences this world offers. For those who remain steadfast in their focus on the Hereafter, this life should be seen as a stepping stone towards eternal fulfillment. Yet, those primarily absorbed in this world inadvertently forsake the life of the Hereafter. If the Hereafter is truly recognized, it would invariably become the chief goal. However, if it isn’t prioritized, its importance dwindles.
Essentially, one has two choices:
1) Value the Hereafter more, using this world as a necessary conduit.
2) Prioritize this world, making it the ultimate aim, thereby rejecting the Hereafter altogether.
Delving deeper, it’s innate for humans to yearn for a blissful existence—a point previously emphasized in our discussions. The Qur’an asserts that life doesn’t end with death. From the viewpoint of passing through death, life bifurcates into two phases:
1) The worldly life, bound by the inevitability of death.
2) The life in the Hereafter, where one’s fortune or misfortune is contingent upon their earthly deeds, be they righteous or wicked. Given humanity’s innate love for life, evading the consequences of one’s actions is implausible, as life inherently involves choices.
In the Qur’an, the decisions humans make in their earthly lives—towards righteousness or transgression—are described as dīn (a way of life) or sabīl (path). Everyone is confronted with a pivotal decision: follow the righteous path or the erroneous one, embrace authentic faith or succumb to falsehoods.
It’s a Divine Principle that God guides each species to its unique bliss and ultimate perfection. For humans, this perfection is realized when they live harmoniously in communities and adhere to divine standards set by God. These standards are presented as a lucid religion, in sync with the intrinsic human nature God created. This epitomizes God’s path, meant to be both pursued and deeply ingrained in daily life. If one aligns with the Divine guidelines and resonates with their natural tendencies, they invariably walk God’s straight path. However, succumbing to lower instincts, deceived by Satan’s mirages, and disregarding God’s guidance deviates one from God’s true path.
Those who embrace God’s path do so out of a divine design that makes them inclined to cherish this path. In contrast, those who veer off have not been directed by God towards the truth. After all, following truth, what remains but misguidance? Although numerous Qur’anic verses echo this sentiment, there’s no need to reiterate them here.
With this understanding, it’s evident that when God describes disbelievers as “those who prefer the life of this world to the Hereafter,” it implies their deep-rooted attachment to this world, leading them to renounce the Hereafter—a rejection synonymous with denying God’s Unity and prophethood.
Furthermore, when He says, “and bar (others) from the way of Allah, and seek to make it crooked,” it means that instead of embracing the truth, they resist following God’s Divine Model and Religion. They discourage others from believing in God, the Hereafter, and adhering to His Laws. They attempt to distort God’s path by choosing an alternative societal direction, whatever it might entail. Consequently, God pronounces them profoundly misguided in His statement: “they are in extreme error.”
The errors in the assertions made by some should be evident from our previous discussions. Specifically, in reference to “and bar (others) from the way of Allah, and seek to make it crooked,” it implies that they wish to introduce deviation and crookedness (or distortion) into it. Fundamentally, they seek to find flaws in it, thus deterring others from adhering to it.
Clearly, the claim that they perceive crookedness in it, subsequently defaming it, is baseless. They aim to malign it based on this perceived distortion. Equally groundless is the assertion that they seek to mislead and sway its followers by discrediting it. Their approach suggests a distorted understanding of the religion. This distortion is indicative of the believers’ misinterpretation. The fallacy of these claims is evident.
وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الْحَكِيمُ ٤
(14:4) We did not send any apostle except with the language of his people, so that he might make (Our messages) clear to them. Then Allah leads astray whomever He wishes, and He guides whomsoever He wishes, and He is the All-mighty, the All-wise.
His statement, “We did not send any apostle except with the language of his people, so that he might make (Our messages) clear to them…” denotes that Lisān refers to “language” in this context. This interpretation is further corroborated by the verse: “in a clear Arabic language (bi lisānin ʿarabīyan mubīn)” (al-Shu‘arā’:195).
The pronoun in “his people” (qawmihi) refers to the “messenger” (rasūl), while the pronoun “to them” (lahum) points to “his people” (qawmihi). The underlying message is that every messenger was dispatched speaking the language of his own community to ensure effective communication.
Contending that “his people” (qawmihi) solely relates to Prophet Muḥammad is misleading. Such a stance would imply that all Divine revelations were transmitted in Arabic. This is a flawed representation. For example, inferring that “for them” (lahum) pertains to “the Prophet’s people” would insinuate that the Torah was relayed in Arabic to Mūsā for the Arabs, a viewpoint discussed in al-Kashshāf.
The rationale behind sending a messenger in his people’s language is to ensure effective communication with those he interacts and lives among. It isn’t about ancestral languages. Consider Lot’s migration from Chaldea, where Syriac was spoken, to Muʾtafakāt, a Hebrew-speaking region. Despite hailing from a different linguistic backdrop, God still identified the inhabitants of Muʾtafakāt as His chosen people. God selected Lot to guide them, saved him and his believers, but condemned the rest, including his wife, who originated from Muʾtafakāt. The Qur’an recounts this episode in the verse: “Thereupon Lot believed in him, and he said, ‘Indeed I am migrating toward my Lord’” (al-Furqān:26). This narrative sheds light on the divine intention behind dispatching messengers conversant in the languages of their respective communities.
Regarding those messengers dispatched to diverse nations, especially the chief prophets, evidence suggests they extended their outreach beyond their native linguistic domains. For instance, God relates Abraham’s call to the Arab inhabitants of Ḥijāz for Hajj, Moses’s plea to Pharaoh and his people to embrace the faith, and Prophet Muḥammad’s global summons. The Qur’an recounts the various invitations extended to Christians, Jews, and others, emphasizing the widespread acceptance of the faith across various communities during Prophet Muḥammad’s time. Moreover, Noah’s universal message bolsters this understanding.
In this context, the verse: “We did not send any apostle except with the language of his people, so that he might make (Our messages) clear to them,” signifies that God’s intent was not to endow messengers with miraculous linguistic skills, nor to burden them with divine responsibilities. Instead, they were sent conversant in the prevalent language, ensuring clear communication. Their primary role was to expound upon the divine revelations’ objectives. Guidance or misguidance beyond this realm lies solely with God. Neither His messengers nor any other entities partake in this exclusive divine right.
Regarding the statement: “Allah leads astray whomever He wishes, and He guides whomsoever He wishes,” it underscores the notion that guidance and misguidance are solely God’s purview. Yet, He assures us that this divine decree operates within a well-defined, unwavering system. Those who heed the truth receive God’s guidance, while those who reject it and yield to their base desires face divine misguidance. This misguidance is metaphorical and shouldn’t be construed as a punitive act initiated by God.
In sum, God’s boundless might and His decree are evident in the Qur’an’s verses, emphasizing that His guidance is not arbitrary, and both guidance and misguidance serve to showcase His power and wisdom.
He, the Most Sublime, prioritized misguidance over guidance when He said: “Allah leads astray whomever He wishes, and He guides whomsoever He wishes.” This prioritization necessitates clarification. Considering the discourse is based on His absolute might, it was imperative to elucidate that the misguidance of those who stray, just like the guidance of those who find the right path, is solely by His divine decree. He is neither overpowered in His will nor can anyone contest His dominion. It should never occur to any heedless person that God describes Himself with absolute might, being unconquerable and invincible, yet when He calls upon the people, they don’t respond to His call, and when He commands or prohibits them, they disobey and don’t obey. Isn’t this perceived dominance over Him and overpowering Him, making Him seem as though He is overpowered and subdued?
It’s as if He, the Most High, responded to this by clarifying that the essence of His call is to dispatch a messenger proficient in the language of his people, to clarify to them what would bring them happiness from what would lead to their misery. As for the misguidance of those who stray from the path, just like the guidance of those who follow it, it is by God’s decree and permission. God forbid that anyone should overpower Him in His dominion or act within His realm without His permission.
The misguidance of those who stray serves as a testament to His might, and it doesn’t contradict it, just as the guidance of those who are guided does. Thus, He concludes the verse with: “And He is the All-mighty, the All-wise.” Indeed, He is the Mighty, where the misguidance of those who stray neither overpowers Him nor harms Him, and the guidance of those who are rightly guided neither benefits Him. Being Wise, He doesn’t act arbitrarily or without purpose; rather, His actions adhere to a refined and consistent system.
وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ ٥
(14:5) Certainly We sent Moses with Our signs: ‘Lead your people out from darkness into light and remind them of Allah’s (holy) days. There are indeed signs in that for every patient and grateful (servant).’
Considering the primary discourse of this Sūrah revolves around warning and reminding of God’s majesty, it is apt to mention the dispatching of Moses with signs to guide his people. Moses’s mission offers one of the most lucid demonstrations of the manifestation of Divine Majesty among the prophets. As God stated about him: “Certainly, We sent Moses with Our signs and a manifest authority,” (Ghāfir:23) and, recounting his words: “Do not defy Allah. Indeed I bring you a manifest authority” (al-Dukhān:19).
The verse in question parallels the message of the previous verse: “A Book We have sent down to you so that you may lead mankind out of darkness into light by the command of their Lord.” The underlying motif across these verses is the call towards spiritual ascension and soulful enrichment. This theme is further underscored in the verse: “We have indeed revealed to you as We revealed to Noah and the prophets after him” (al-Nisa’:163).
The viewpoint suggesting that this verse seeks to detail the broader statement, “We did not send any messenger except in the language of his people, so that he could explain to them clearly,” seems quite removed from the actual intent. Similarly distant in perspective is the notion that “the signs with which Moses was dispatched” solely refers to the Torah’s verses, excluding his other miraculous acts like the serpent, the radiant hand, and others.
It’s essential to note that in the Qur’an, God does not classify the Torah as a symbol validating Moses’s prophethood. There isn’t any mention of Him sending Moses with the Torah; rather, the Qur’an emphasizes that He revealed the Torah to Moses.
The proclamation, “Lead your people out from darkness into light and remind them of Allah’s (holy) days” is not expressly conditional upon divine permission, unlike the directive to Prophet Muhammad: “so that you may bring people out of darkness into light by the command of their Lord.” The phrase “bring your people” implicitly conveys God’s permission, distinguishing it from the previously cited directive.
Regarding the phrase “and remind them of Allah’s (holy) days,” it undoubtedly refers to specific days. While every day inherently belongs to God, certain days are distinctly attributed to Him due to the prominent manifestation of His decree. These days include significant moments when His supremacy and unity are either displayed or destined to be revealed. Prominent among these are the day of one’s demise, emphasizing the dominion of the Hereafter, and the Day of Resurrection, a day where each soul stands solitary, with all affairs solely under God’s jurisdiction. Other notable days include when divine retribution befell communities like those of Noah, ‘Ād, and Thamūd.
Some days showcase His unique blessings, for instance, when Noah and his followers disembarked the ark, blessed and at peace, or when Abraham emerged unscathed from the flames. Such days underscore God’s power.
While some exegetes interpret the “days of God” as moments when God’s blessings manifest, basing this on subsequent verses discussing His blessings, others linking these days to God’s punishments may not be considering the broader context. Both blessings and retributions reflect God’s divine will and majesty.
The verse concludes with: “Indeed, in that are signs for everyone patient and grateful.” The term al-ṣabbār signifies immense patience during adversity, while al-shakūr denotes profound gratitude for received blessings.
Examining Narrations
- In al-Durr al-manthūr, it is narrated that Aḥmad reported from Abī Dharr who said that the Messenger of God said: “God did not send any prophet except with the language of his people.” Also, it was narrated by al-Nasā’ī, ʿAbdullāh b. Aḥmad in Zawā’id al-Musnad, Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Ḥātim, Ibn Mardawayh, and al-Bayhaqī in Shuʿab al-Īmān from Ubayy b. Kaʿb concerning the Prophet’s statement: “And remind them of the (holy) days of God.” He said: “The blessings of God and His bounties.”
Author’s comment: This is an elucidation of some of the truths, and similar meanings were narrated by al-Ṭabarī and al-ʿAyyāshī from al-Ṣādiq.
- In Amālī of the Shaykh, with its chain of transmission from ʿAbdullāh b. ʿAbbās and Jābir b. ʿAbdullāh in a lengthy tradition about the Prophet, he said: “The days of God are His blessings, trials, and His wonders. Glory be to Him.”
- In Tafsīr al-Qummī, it is mentioned: “The days of God are three: the day of al-Qā’im (Imām al-Mahdī ), the day of death, and the day of resurrection.”
Author’s comment: What is meant is an elucidation of His majestic days, not an absolute enumeration of His days.
- In Ruh al-maʿānī, through its chain of narrators, it is reported from Muthannā al-Ḥanāṭ from Imām al-Bāqir and Imām al-Ṣādiq (peace be upon them) who said: “The days of God are three: the day when al-Qā’im (Imām al-Mahdī) rises, the day of return, and the day of resurrection.”
Author’s comment: This is similar to the previous one, and the variance in narrations regarding the enumeration of truths supports what we previously elucidated about the verse.
Editor’s note: In simpler terms, for individuals to be uplifted from ignorance (darkness) to enlightenment (light) and attain true happiness and perfection through this divine guidance, they must exhibit a certain degree of readiness or receptiveness. Hence, the universal nature of this grace doesn’t guarantee universal enlightenment; the actual extent of its effect is contingent on individual preparation. ↩︎
Editor’s note: The discussion surrounding the precedence of “Almighty” over “Praiseworthy” in theological discourse hinges on the differing views concerning the nature of divine attributes. According to some theological viewpoints, negative attributes—those that define God by what He is not—are considered more fundamental than affirmative attributes that describe what God is. In this context, “mightiness” is categorized as a negative attribute because it essentially declares the absence of any weakness or limitation in God. On the other hand, “praise” is an affirmative attribute, as it actively ascribes a quality to God. Those who argue for the precedence of negative attributes like “Almighty” believe that such attributes more closely align with the concept of divine transcendence, as they strip away human-like limitations from the understanding of God. Affirmative attributes like “Praiseworthy,” while important, are seen to be secondary in conveying the absolute nature of the divine. This theological stance thus informs the belief that negation takes precedence over affirmation when discussing divine attributes. ↩︎