Verse 109
Introduction
The verse is an independent explanation of the vastness of God’s words and their inexhaustibility. It would not be surprising if they were revealed on their own and not among the rest of the chapter’s verses. However, if they were revealed among the rest of the verses, they are linked to everything discussed in the chapter.
That is because the beginning of the chapter points to the fact that there are divine realities. It first mentions (by way of consolation to the Prophet over his grief over people’s turning their backs on remembrance) that they are all asleep to [these realities] but they will eventually awake from their slumber. The story of the Companions of the Cave is cited with regard to that. Then he is reminded of matters at the end of which is the story of Moses and al-Khiḍr, because Moses witnessed him do things, the significance of which he was not aware of. Their outward appearance made him oblivious to their hidden meaning until al-Khiḍr explained it to him. At that his anxiety was calmed. It then cites the story of Dhū l-Qarnayn and the barrier which he erected by God’s command against the mischief-makers, that is, Gog and Magog, who were prevented from reaching beyond the barrier and causing havoc.
These, as the reader can see, are matters beneath which are realities and secrets and are in fact words which reveal divine purposes and explanations which inform of hidden things to which the “Wise Remembrance” [the Qur’an] calls people. The verse, though God knows best, informs of these matters, that is, God’s words inform of His endless purposes. Because the verse comes after the chapter’s comprehensive explanation, it is like someone who has spoken at length, saying: There is no end to this discussion. Let us content ourselves with what we have said.
Commentary
قُل لَّوۡ كَانَ ٱلۡبَحۡرُ مِدَادٗا لِّكَلِمَٰتِ رَبِّي لَنَفِدَ ٱلۡبَحۡرُ قَبۡلَ أَن تَنفَدَ كَلِمَٰتُ رَبِّي وَلَوۡ جِئۡنَا بِمِثۡلِهِۦ مَدَدٗا ١٠٩
(18:109) Say: If the sea were ink for the words of my Lord, the sea would surely run dry before the words of my Lord run dry, though We were to bring the like of that (sea) to add.
The word kalima (meaning “word”) can be used to refer to the plural or to the singular. Examples are: Say: O followers of the Book! come to an equitable proposition (kalimātin) between us and you that we shall not serve any but God . . . ().
It is often used in the Qur’an for what God has said and ruled, for example: . . . and the good word (kalimatu) of your Lord was fulfilled in the children of Israel because they bore up (sufferings) patiently (). Thus does the word (kalimatu) of your Lord prove true against those who transgress that they do not believe () . . . and had not a word (kalimatun) already gone forth from your Lord, the matter would have certainly been decided between them ().
There are a great many other verses.
Everyone knows that He does not speak by opening a mouth. Rather His word means His action and the existence which He effuses, as in: Our word for a thing when We intend it, is only that We say to it, Be, and it is ().
The only reason it is called a word is because it is a sign indicative of Him. Thus the Messiah was called a word: . . . the Messiah, Jesus son of Maryam is only a Messenger of God and His word . . . ().
Thus, there is not a single thing (ʿayn) which exists which is not a word from Him on account of its being a sign indicative of Him. It is just that the Qur’anic convention is to use the term exclusively for that which is clearly indicative with no covertness, impediment or changeability about it. As He says: . . . The truth do I speak (). My word shall not be changed . . . ().
That is like the Messiah and instances of definitive judgment.
That is why it is clear that it is not correct to construe “words” in this verse as the things He knows, the things He has decreed, His promises to the people deserving of reward and punishment respectively or any of the other things stated by exegetes.
The words, Say: If the sea were ink for the words of my Lord, mean, if the words were inscribed and recorded in accordance with what they refer to, with that sea taken as ink, the sea would run dry before the words of my Lord run dry.
The expression, though We were to bring the like of that (sea) to add, means: “If We were to add another sea, that would also run dry before the words of My Lord run dry.”
One exegete says:
“Mithlihi means the genus of the like (that is, the likes of it) and not just like in the singular. That is because every time a like is added to the original it cannot but be used up. His ‘words’, means the infinite things He knows and that which is finite cannot record that which is infinite.”
Comment: What he says is true but not because of the talk of finite and infinite—even though the words are infinite—but rather because the facts referred to and the words with regard to what they refer to exceed measure. How so? If the hypothetical were realized, each atom of the sea would not be able to record its own indicativeness of His beauty and sublimity let alone if it were required to record anything else.
Repetition of the word “sea” and similarly of “my Lord” is an instance of saying in full that which can be expressed with pronouns. The reason for this is confirmation and emphasis. The same is true of using the word “Lord” specifically and annexing it to the first person singular possessive pronoun, as this shows the honor to whom it is annexed.
Examining Narrations
- Tafsīr al-Qummī says via its chain of narration back to Abū Baṣīr on the authority of Abū ʿAbdullāh about the verse []:
“It tells you that God’s speech (kalām) has no end or limit and will never stop.”
Author’s comment: There is support for what was stated above in the interpretation of words (kalimāt) as speech (kalām).
It is not clear if “he” here refers to the Prophet. (Ed.) ↩︎