Al-'Alaq: (3) Read, and your Lord is the Most Generous.

Issues Discussed Herein:

The First Issue: Some commentators have suggested different interpretations for the two instances of "Read" (Iqra'): 1. The first reading is for oneself, and the second is for conveying the message (tabligh). 2. The first reading was for learning from Gabriel, and the second was for teaching others. 3. The first reading occurred during prayer, and the second occurred outside of prayer.

The Second Issue: The Meaning of Generosity (Karam): Generosity is bestowing what is appropriate without expecting compensation. * He who gives a knife to someone who will use it to kill himself is not truly generous. * He who gives something and then demands a return is not generous. * The compensation does not have to be material; praise, reward, or deliverance from blame all count as compensation.

Impossibility of God Acting for a Purpose (Gharad): Our scholars argue that it is impossible for the Almighty to act for a specific purpose (gharad). If He acted for a purpose, achieving that purpose would be preferable to not achieving it. Thus, by performing the act, He gains that preference. If He did not perform the act, He would lack that preference, making Him inherently deficient and dependent on something else for completion, which is impossible.

Arguments for God's Supreme Generosity (Akramiyyah):

Comparison with Human Generosity: Many generous people forgive minor offenses, but their kindness does not return to the level it was before the offense. God, however, is Akram (Most Generous) because His benevolence increases after transgression. As one poet said:

"Whenever you increase in shortcoming, you increase in My favor, As if by shortcoming I deserve greater bounty."
Unconditional Giving: You (O Prophet) are generous, but your Lord is Akram. Why? Because every generous person receives some benefit from their generosity—be it praise, reward, or the repulsion of harm. As for Me (God), I am Akram because I do not act except out of pure generosity itself.
Primacy and Purity: He is Akram because He originates every act of kindness and benevolence, and His generosity is untainted by any deficiency.
Incentive and Assurance: This might be an encouragement to read/recite, implying: "This Most Generous One will reward you tenfold for every letter." Or, it encourages sincerity: "Do not read seeking worldly gain, but for My sake, and leave your affairs to Me. I am too Generous not to give you what you cannot even imagine." Alternatively, it could mean: "Dedicate yourself to calling people (to faith) and fear no one, for I am too Generous to command you this arduous task and then fail to support you."

The Third Issue: God described Himself first as the One who "created man from a clinging substance" (خلق الإنسان من علق), and second as the One who "taught by the pen" (علم بالقلم). On the surface, there seems to be no connection between these two descriptions.

However, the reality is that man's beginning is as a 'alaqah (a lowly, clinging substance), which is the lowest of things. His end state is becoming a knower of the realities of things, which is the noblest rank among created beings. It is as if God is saying: You transitioned from the lowest station to the highest station; therefore, you must have a Planner and Determiner who moved you from that base state to this noble state.

Furthermore, this points out that knowledge is the noblest human attribute. It is as if God is saying: Creation, giving life, sustenance, and provision are aspects of Lordship and Generosity. But the Most Generous is the One who granted you knowledge, because knowledge represents the ultimate height of nobility.

The Fourth Issue: The statement "Read in the Name of your Lord, the One Who created" (باسم ربك الذى خلق) points to the intellectual evidence (Dalalah 'Aqliyyah) that demonstrates perfect Power, Wisdom, Knowledge, and Mercy.

The statement "The One Who taught by the pen" (الذى علمكم بالقلم) points to the written religious laws (Ahkam Maktubah) which cannot be known except through revelation (Sam').

The first part refers to the knowledge of Lordship (Rububiyyah), while the second refers to Prophethood (Nubuwwah). The former is mentioned before the latter to indicate that knowledge of Lordship is self-sufficient (does not require Prophethood), whereas Prophethood requires the prior knowledge of Lordship.

The Fifth Issue: Regarding the phrase "He taught by the pen" (علم بالقلم), there are two views: 1. The pen refers metaphorically to writing itself, through which hidden matters become known. 2. It means God taught man how to write with the pen.

Both views are close, as the intent is to highlight the virtue of writing. It is narrated that Solomon (peace be upon him) asked an 'Ifrit (jinn) about speech. The 'Ifrit replied: "It is wind that does not last." Solomon asked: "What preserves it?" The 'Ifrit replied: "Writing."

The pen is a hunter that captures knowledge; it causes weeping and laughter. Through its bowing (the act of writing), humanity prostrates (in worship), and through its movement, knowledge endures across nights and days. Similar to the hidden supplication of Zechariah (إذ نادى ربه نداء خفيا), which was both hidden and audible, the pen does not speak yet the East and West hear it. Glory be to the Capable One who illuminated religion through black ink, just as He made you seeing through blackness (the pupil). The pen is the foundation of man, and man is the foundation of the eye. Do not say the pen is a deputy for the tongue, because the pen stands in for the tongue, but the tongue cannot stand in for the pen. Earth is purifying, even if used ten times for ablution, and the pen is a substitute for the tongue, even if sent to the East and West.

! 7 < { He taught man that which he did not know } . > 7 !

As for the Almighty's statement: "He taught man that which he did not know" (علم الإنسان ما لم يعلم)...

Tafsir of Al-`Alaq 96:3

Mafatih al-Ghayb

Al-'Alaq: (3) Read, and your Lord is the Most Generous.

Issues Discussed Herein:

The Third Issue: God described Himself first as the One who "created man from a clinging substance" (خلق الإنسان من علق), and second as the One who "taught by the pen" (علم بالقلم). On the surface, there seems to be no connection between these two descriptions.

The Fourth Issue: The statement "Read in the Name of your Lord, the One Who created" (باسم ربك الذى خلق) points to the intellectual evidence (Dalalah 'Aqliyyah) that demonstrates perfect Power, Wisdom, Knowledge, and Mercy.

The Fifth Issue: Regarding the phrase "He taught by the pen" (علم بالقلم), there are two views: 1. The pen refers metaphorically to writing itself, through which hidden matters become known. 2. It means God taught man how to write with the pen.

! 7 < { He taught man that which he did not know } . > 7 !

Tafsir of Al-`Alaq 96:3

Mafatih al-Ghayb

Al-'Alaq: (3) Read, and your Lord is the Most Generous.

Issues Discussed Herein:

The Third Issue: God described Himself first as the One who **"created man from a clinging substance"** (خلق الإنسان من علق), and second as the One who **"taught by the pen"** (علم بالقلم). On the surface, there seems to be no connection between these two descriptions.

The Fourth Issue: The statement **"Read in the Name of your Lord, the One Who created"** (باسم ربك الذى خلق) points to the **intellectual evidence** (Dalalah 'Aqliyyah) that demonstrates perfect Power, Wisdom, Knowledge, and Mercy.

The Fifth Issue: Regarding the phrase **"He taught by the pen"** (علم بالقلم), there are two views: 1. The pen refers metaphorically to **writing itself**, through which hidden matters become known. 2. It means God taught man **how to write** with the pen.

! 7 < { He taught man that which he did not know } . > 7 !

The Third Issue: God described Himself first as the One who "created man from a clinging substance" (خلق الإنسان من علق), and second as the One who "taught by the pen" (علم بالقلم). On the surface, there seems to be no connection between these two descriptions.

The Fourth Issue: The statement "Read in the Name of your Lord, the One Who created" (باسم ربك الذى خلق) points to the intellectual evidence (Dalalah 'Aqliyyah) that demonstrates perfect Power, Wisdom, Knowledge, and Mercy.

The Fifth Issue: Regarding the phrase "He taught by the pen" (علم بالقلم), there are two views: 1. The pen refers metaphorically to writing itself, through which hidden matters become known. 2. It means God taught man how to write with the pen.