Surah Al-'Alaq (The Clot)

1

Nineteen verses, Meccan.

The exegetes claim that this Surah is the first part of the Qur'an that was revealed. Others say: Al-Fatihah was revealed first, then Surah Al-'Alaq.

! 7 < { Iqrā' bi-ismi Rabbika alladhī khalaq } > 7

< (Read in the Name of your Lord Who created.)

Al-'Alaq: (1) Iqrā' bi-ismi Rabbik...

{Iqrā' bi-ismi Rabbik} (Read in the Name of your Lord)

Know that regarding the Bā' (ب) in the phrase {bi-ismi Rabbik} (in the Name of your Lord), there are two opinions:

1. The first opinion (Abū ‘Ubaydah): The Bā' is extra (zā’idah). The meaning is: "Mention the Name of your Lord" (Iqra’ isma Rabbik). This is supported by the verse from Al-Akhṭal:

   “They are the free women, not mistresses of veils, Dark-eyed, who do not recite the chapters [of poetry].”

The meaning of "Mention the Name of your Lord" is to remember His Name. This view is weak for several reasons: * If the meaning were merely "mention His Name," it would not be appropriate for the Prophet (PBUH) to reply, "I am not a reader" (mā anā bi-qāri’), as he was constantly engaged in remembering God. * This command is unsuitable for the Messenger, whose entire occupation was the remembrance of God; how could he be commanded to engage in something he was perpetually occupied with? * It involves discarding the Bā' without any benefit.

2. The second opinion: The command {Iqrā’} (Read) means "Read the Qur’an," as the verb qirā’ah (reading) is used specifically for it. God states: {Fa-idhā qara’nāhu fattabi‘ qir’ānahu} (And when We have recited it, then follow its recitation) and {Wa Qur’ānan faraqnāhu li-taqra’ahu ‘alā an-nāsi ‘alā makth} (And [it is] a Qur’an which We have separated so that you may recite it to the people over a period).

The phrase {bi-ismi Rabbik} (in the Name of your Lord) carries several implications:

• First implication (State/Condition - Hāl): The phrase is in the accusative case (naṣb) as a circumstantial adverb. The meaning is: "Read the Qur’an, beginning with the Name of your Lord" (i.e., say Bismillāh then read). This indicates the obligation to recite the Basmalah at the beginning of every revealed Surah, and it refutes those who do not consider it obligatory or begin with it.
  • Second implication (Seeking Aid - Isti‘ānah): The meaning is: "Read the Qur’an seeking aid by the Name of your Lord," as if He makes the Name the instrument for what he attempts in religious and worldly matters, similar to saying, "I wrote with a pen." The clarification is that when he said, "Read," and the Prophet replied, "I am not a reader," God responded, {Iqrā’ bi-ismi Rabbik}, meaning: "Seek aid by the Name of your Lord and make it the instrument for achieving this task that is difficult for you."
  • Third implication (Dedication/Sincerity): The meaning is: "Make this action [reading] for God and do it for His sake." This is like saying, "I built this house in the name of the Prince," meaning for him and for his sake. If worship becomes dedicated to God, how would Satan dare to interfere in something belonging to God?

If it is asked: How does this interpretation apply to saying Bismillāh before eating, or before any permissible act? We answer: There are two aspects: 1. It is a figurative attribution (iḍāfah majāziyyah), like attributing your estate to a great figure to ward off the oppression of tyrants. Similarly, you attribute your action to God so that Satan cuts off his desire to share in it. It is narrated that whoever does not mention God’s Name, Satan shares the food with him. 2. Sometimes, the permissible act is used as a means toward piety and obedience to God, thus turning the permissible into an act of obedience, making this interpretation valid.

There are two questions concerning this:

Question 1: Rabb is an attribute of action (ṣifāt al-fi‘l), whereas Allāh is a name of the Essence (ism al-dhāt). Names of the Essence are more noble than names of action. We have shown through many proofs that the Name Allāh is more noble than the Name Rabb. Yet, here God says {bi-ismi Rabbik} and not Iqra’ bi-ismi Allāh, as in the known Basmalah: Bismillāhi r-Raḥmāni r-Raḥīm.

Answer: God commanded him with an act of worship (‘ibādah) and referred to the attributes of the Essence, which do not necessitate anything on their own. However, the obligation of worship is necessitated by the attributes of action. Therefore, using Rabb was more emphatic in urging obedience. Furthermore, this Surah was among the first revealed when the Messenger (PBUH) was frightened. God sought to soothe his fear by saying: "He is the One Who nurtured you; so why are you afraid?" This word (Rabb) conveys two meanings:

1. I nurtured you, so fulfilling [this command] is incumbent upon you; therefore, do not be negligent.
2. Commencing something obligates its completion. I have been nurturing you since such-and-such a time; how could I abandon you now that you have become a precious, unique creation knowing Me?

Question 2: What is the wisdom in attributing His Essence to him by saying {bi-ismi Rabbik} (in the Name of your Lord)?

Answer: Sometimes He attributes His Essence to him through Lordship (Rubūbiyyah), as here. Other times, He attributes him to Himself through servitude (‘ubūdiyyah), as in {Asrā bi-‘abdihi} (He took His Servant on a Night Journey). This is analogous to the Prophet’s saying: "Ali is from me, and I am from him." It is as if God says: He is Mine, and I am His. This is supported by {Man yuṭi‘ ar-Rasūla faqad aṭā‘ Allāh} (Whoever obeys the Messenger has obeyed Allah).

Alternatively, attributing His Essence to His servant is better than attributing the servant to Him. In worldly matters, if a man has two sons, the older one benefits him more than the younger. He says, "He is my son," because he receives benefit from him. Similarly, the Lord Almighty says: The benefit comes from Me to you, but no service or obedience has yet come from you to Me. Therefore, I say, "I am yours," and I do not say, "You are mine." Then, once you perform what I have requested of obedience or repentance, I attribute you to Myself, saying: {Qul yā ‘ibādiyya-lladhīna asrafū} (Say, "O My servants who have transgressed...").

Question 3: Why did God follow {Rabbik} with {Alladhī khalaq} (Who created)?

Answer: It is as if the servant asks: What is the proof that You are my Lord? God replies: Because you were non-existent in your essence and attributes, and then you came into being. Therefore, your essence and attributes must have a Creator. This creation and bringing into existence is nurturing (tarbiyah), which proves that I am your Lord and you are My nurtured one.

{Khalaqa al-insāna min ‘alaq} (He created man from a clinging substance).