Surah Ibrahim (14)

Verse 1

Notes on the Surah:

• Makki (Revealed in Mecca), except for verses 28 and 29, which are Madani (Revealed in Medina).
• It has 52 verses.
• It was revealed after Surah Nuh.

Tafsir of Verse 1:

{الر} (Alif. Lam. Ra.)

• This is one of the disjointed (Muqatta'at) letters. The discussion regarding their meaning has already been covered in the beginning of Surah Al-Baqarah.

{كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ} (A Book which We have revealed to you)

• This refers to the Qur'an. The address is to the Prophet Muhammad (PBUH).

{لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ} (so that you may bring mankind out of darknesses into the light)

• The Darknesses (الظُّلُمَاتِ - plural): This refers to the various forms of ignorance, disbelief (Kufr), polytheism (Shirk), deviation, and misguidance that people are immersed in. The use of the plural emphasizes the multiplicity and depth of these errors.
• The Light (النُّورِ - singular): This refers to the singular truth, which is monotheism (Tawhid), true knowledge, guidance, and the straight path (Sirat al-Mustaqim). The singular form implies that the truth is one unified entity.
• The Purpose: The primary function of the revelation is to serve as the means (the instrument) for this transition from error to truth.

{بِإِذْنِ رَبِّهِمْ} (by the permission of their Lord)

• This phrase is crucial. It signifies that the Prophet's mission and the success of the guidance are not by his own power, but entirely dependent on the will and permission of Allah. It confirms that the guidance is divine in origin and execution.

{إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ} (to the path of the All-Mighty, the Praiseworthy)

• The Path (صِرَاطِ): This is the path leading to Allah, which is the path of Islam and true belief.
• Al-'Aziz (The All-Mighty): This attribute implies that Allah is dominant, irresistible, and His decree cannot be overturned. Therefore, the path He has prescribed is the only one that ultimately prevails.
• Al-Hamid (The Praiseworthy): This attribute implies that Allah is worthy of all praise in all His actions, including sending down this Book and establishing this path. This path, being established by the All-Mighty, is inherently praiseworthy and beneficial.

Surah Ibrahim (Verse 1)

Ibrahim (Abraham): (1) Alif, Lam, Ra. A Book which We have revealed to you...

In the Name of Allah, the Most Gracious, the Most Merciful.

Introduction

Know that the determination of whether this Surah is Meccan or Medinan relies on isolated reports (Ahad). If a Surah contains no rulings related to religious law (Ahkam Shar'iyyah), then the difference in its place of revelation (Mecca or Medina) is inconsequential. The significance of this distinction only arises if the Surah contains abrogating and abrogated verses, which carries great benefit.

The phrase: {Alif, Lam, Ra. A Book} means: "The Surah named Alif, Lam, Ra. A Book which We have revealed to you is revealed for such and such a purpose." Thus, {Alif, Lam, Ra} is the subject (Mubtada'), and {A Book} is the predicate (Khabar). The phrase {which We have revealed to you} is an adjective describing that predicate. In this verse, there are several issues:

This verse indicates that the Quran is described as being revealed from Allah Almighty. The Mu'tazila argue: That which is descending (Nazil) or has been descended (Munzal) cannot be eternal (pre-existent).

Our response: What is described as descending or having been descended are these letters, which are, without dispute, created (Muhdath).

The Mu'tazila argue: The Lam (the 'L' in li-tukhrija) in the phrase {to bring mankind out} is the Lam of purpose and wisdom. This indicates that Allah revealed this Book for this specific purpose, which implies that the actions and rulings of Allah are conditioned upon achieving beneficial outcomes (Masalih).

Our Ash'ari scholars respond: If someone performs an action for the sake of another thing, they only do so if they are incapable of achieving that objective without that intermediary. This is impossible for Allah Almighty. Since it is established by proof that attributing causes (Ta'lil) to the actions and rulings of Allah is impossible, anything that appears to suggest this must be interpreted metaphorically (Ta'wil) to carry another meaning.

Disbelief (Kufr) is likened to darkness because it is the ultimate state of being lost from the path of guidance. Belief (Iman) is likened to light because it is the ultimate means by which the path of guidance becomes clear.

The Qadi (Judge) states that this verse proves the invalidity of the doctrine of compulsion (Jabr) in several ways:

1. If Allah were to create disbelief in the disbeliever, how could it be valid for the Book to bring them out of it?
2. Allah attributes the bringing out from darkness into light to the Messenger (peace be upon him). If Allah is the Creator of that disbelief, how can it be valid for the Messenger to bring them out? The disbeliever could argue: "You claim Allah created disbelief in us, so how can you validly bring us out of it?" If the Prophet replies, "I bring you out of darkness, which is disbelief that will occur," they can retort, "If Allah is going to create it in us, that removal is invalid. If He is not going to create it, then we are already out of it without any removal."
3. The Messenger (PBUH) brings them out of disbelief by reciting the Book to them so they may ponder and reflect upon it. Through reflection and inference, they come to know that Allah is All-Knowing, All-Powerful, and Wise, and they realize the Quran is a miracle proving the Messenger's truthfulness. Only then do they accept all the laws he brings them. This process is only valid if the action (belief) belongs to them and occurs by their choice, allowing them to undertake and act upon it.

The Response to All Points: We say: The action originating from the servant either occurs when the call to act and the call to refrain are equal, or when one side outweighs the other. The first case is false, because the occurrence of the action constitutes a preference for existence over non-existence, and achieving preference while being in a state of equality is impossible. The second case is precisely our position: the action cannot occur from the servant except after a preference has been established. If that preference originates from the servant, the question recurs. If it originates from Allah, then the primary Mover is Allah, which is what we seek. And Allah knows best.

Our scholars use this verse to support their view that the servant's action is created by Allah, based on the phrase {by the permission of their Lord}. The meaning is that the Messenger (PBUH) cannot bring people out of darkness into light except by the permission of their Lord. This permission (Idhn) means either Command (Amr), Knowledge ('Ilm), or Will and Creation (Mashī'ah wa Khalq).

Interpreting Idhn as Command is impossible, because moving from ignorance to knowledge does not depend on a command; ignorance is distinct from knowledge, and falsehood is distinct from truth, whether a command is given or not.

Interpreting Idhn as Knowledge is also impossible, because knowledge follows the known object as it is. Knowledge of moving from darkness to light follows that very movement. It is impossible to say that the occurrence of that movement is dependent on the knowledge of its occurrence.

Since these two interpretations are invalidated, nothing remains except that Idhn means Will and Creation. This indicates that the Messenger (PBUH) cannot bring people out of darkness into light except by the Will and Creation of Allah.

Objection: Why can Idhn not mean لطف (gentleness/favor)?

Response: The term Luṭf is ambiguous. We clarify: Idhn either means a command that necessitates preferring existence over non-existence, or it does not. If it is the latter, there is no command whatsoever, making it impossible to say it occurred because of or for the sake of it. Thus, the former remains: Idhn means something that necessitates preferring existence over non-existence. We have proven in the Rational Books that whenever preference (Tarajjuḥ) occurs, necessity (Wujūb) occurs, and this necessity is nothing other than the necessitating impetus, which is exactly our position. And Allah knows best.

Those who maintain that knowledge of God can only be attained through the teaching of the Messenger (PBUH) and the Imam use this verse as proof. They argue that Allah explicitly states the Messenger brings them out of the darkness of disbelief into the light of faith, indicating that knowledge of God is only obtained through teaching.

Our response: The Messenger (PBUH) acts as an awakener, but the knowledge itself is obtained through evidence (Dalīl). And Allah knows best.

The verse indicates that the paths of disbelief and innovation (Bid'ah) are numerous, while the path of good is only one. This is because Allah said: {to bring mankind out of the darknesses into the light}. He used the plural form for darknesses (ignorance and disbelief) and the singular form for light (faith and guidance). This shows that the paths of ignorance are many, but the path of knowledge and faith is only one.

Regarding the phrase {to the path of the All-Mighty, the Praiseworthy}, there are two interpretations:

1. It is a substitute (Badal) for the phrase {into the light}, repeating the operative verb, similar to the verse: {For those who were oppressed, to those among them who believed} (Al-A'raf: 75).
2. It can be an independent clause (Isti'nāf), as if asking: "To which light?" and the answer is: {to the path of the All-Mighty, the Praiseworthy}.

The Mu'tazila argue: A doer only performs what is right and beneficial, and refrains from the ugly and futile, if they are capable of all possibilities, know all things, and are independent of all needs. If He were not capable of everything, He might do the ugly due to inability. If He were not omniscient, He might do the ugly due to ignorance. If He were not independent of all needs, He might do the ugly due to need. But if He is capable of all, omniscient, and independent of all, it is impossible for Him to commit the ugly.

Therefore, {The All-Mighty (Al-'Azīz)} points to the perfection of His Power. And {The Praiseworthy (Al-Hamīd)} points to Him being deserving of praise in all His actions, which only occurs if He is omniscient and independent of all needs. Thus, we have established that the path of Allah is described as noble, lofty, and high because it is the straight path leading to the Deity described as All-Mighty and Praiseworthy. For this reason, Allah described Himself with these two attributes in this context.

The reason for mentioning Al-'Azīz before Al-Hamīd is that the correct sequence of knowing Allah begins with knowing Him as All-Powerful, then knowing Him as All-Knowing, and then knowing Him as independent of needs. Al-'Azīz is the Powerful One, and Al-Hamīd is the All-Knowing, Independent One. Since knowledge of His Power precedes knowledge of His Omniscience and Independence, Allah rightfully mentioned Al-'Azīz before Al-Hamīd. And Allah knows best.

**< {Allah is He Who possesses whatever is in the heavens and whatever is on the earth. And woe to the disbelievers from a severe punishment. Those who prefer the life of this world over the Hereafter and avert [people] from the way of Allah and seek to make it crooked; those are those who are in extreme error.} >*