Tafsir of Al-`Alaq 96:2

Surah Al-'Alaq (The Clot): Verses 2-5

Issue 1: Interpretation of the phrase {الذى خلق} (He Who created)

There are three possible interpretations for this phrase:

1. No explicit object: The meaning is that He is the One from whom creation originates and to whom it is exclusive; there is no creator besides Him.
2. Implied object (All things): The meaning is that He created everything. Since the statement is absolute, it must encompass all created things; restricting it to some is no more appropriate than restricting it to others (like saying "Allahu Akbar" meaning greater than everything). In this case, the subsequent phrase, {خلق الإنسان من علق} (He created man from a clinging substance), is a specific mention of humankind among all creatures, either because the revelation is directed to them or because they are the noblest beings on earth.
3. Clarification of the preceding statement: The preceding verse, {اقرأ باسم ربك الذى خلق} (Read in the Name of your Lord Who created), is intentionally vague, and the phrase {خلق الإنسان من علق} clarifies it, serving to magnify the creation of man and indicate the wonder of his formation.

Issue 2: Proof for the sole existence of God as Creator

The scholars use this verse as evidence that no creator exists other than God, the Exalted. They argue:

• God (SWT) has made "Creator" a distinguishing attribute of His essence, setting Him apart from all other entities. Any attribute that serves this function cannot logically be shared by others.
• This line of reasoning shows that the essence of divinity lies in the power of origination (invention/creation ex nihilo).
• This is further supported by the dialogue with Pharaoh. When Pharaoh asked about the nature of the Lord ({وَمَا رَبُّ الْعَالَمِينَ} - "And what is the Lord of the worlds?"), Moses replied ({رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ} - "Your Lord and the Lord of your ancient fathers"). Lordship (Rububiyyah) here points to the quality of creation mentioned in this verse, all of which supports our argument.

Issue 3: The sequence of revelation and the necessity of recognizing the Creator

The theologians agree that the first obligatory duty is the recognition of God, or contemplation leading to that recognition, or the intention to undertake such contemplation (with the famous differences among them on the precise definition).

When the Wise One (God) intended to send the Prophet (PBUH) as a messenger to the polytheists, if He had simply commanded him to say, "Read in the Name of your Lord Who has no partner," they would have refused to accept it from him.

Instead, God presented a prerequisite that compels them toward acknowledging Him. This is analogous to the story told about Zufar, whom Abu Hanifa sent to Basra to establish his doctrine. When Zufar presented Abu Hanifa's views, they rejected him. When Zufar returned and informed Abu Hanifa, the Imam said: "You did not know the method of conveyance. Return to them, mention the opinions of their own leaders regarding the issue, demonstrate their weakness, and then say: 'There is another opinion,' and present mine and my proof. Once that is established in their hearts, then say: 'This is the opinion of Abu Hanifa.' At that point, they will feel shame and will not reject it."

Similarly, here, God (SWT) says: These people worship idols. If the Prophet praised God and ignored the idols, they would refuse. However, God reminds them that they themselves were created from a clinging substance—a fact they cannot deny. Then, He states that every action must have an agent. They cannot attribute this creation to an idol because they know they carved it themselves. Through this gradual process, they are forced to admit that God alone deserves praise, not the idols. This is supported by the verse: {وَلَئِن سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ} (And if you asked them, "Who created them?" they would surely say, "Allah").

Once divinity is established as dependent upon creatorship, and it is proven that whoever does not create cannot be a god, God says: {أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ} (Is then one who creates like one who does not create?).

Furthermore, this verse refutes the doctrine of Naturalism (attributing action to Nature):

• If the efficient cause (in nature) were contingent (newly arising), it would require another cause.
• If the cause were eternal (pre-existing), it must either be a necessary determiner (Mujib) or an agent with free will (Qadir).
  • If it were a necessary determiner, the effect would have to accompany it eternally, leaving no room for contingency.
  • Therefore, it must be an agent with free will (Mukhtār), and this agent must be knowing, because the change occurred in a sequence conforming to wisdom/purpose (Maslaha).

Issue 4: The use of the plural form {علق} (clinging substances)

The term is used in the plural form {علق} because "man" (الإنسان) is used here in a collective sense, similar to the verse: {إِنَّ الْإِنسَانَ لَفِي خُسْرٍ} (Indeed, mankind is in loss).