The Believers — Verse 92
23:92 · al-Mu`minun
Verse display
عَـٰلِمِ ٱلۡغَیۡبِ وَٱلشَّهَـٰدَةِ فَتَعَـٰلَىٰ عَمَّا یُشۡرِكُونَ ٩٢
qul rabbi immā turiyannī mā yūʿadūn
The Believers / al-Mu`minun (23:92)
Connections 2 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (2) cited by only one commentator
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Q 23:88 (al-Mu`minun)
cited by
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Q 65:3 (at-Talaq)
cited by
By commentator who cites how many verses on this ayah
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Ma'arif-ul-Quran 1 verse
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Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
He knows what is not seen as well as what is seen; He is far above any partner they claim for Him
qul rabbi immā turiyannī mā yūʿadūn
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Tafsir Commentary
Allah has no Partner or Associate
Allah declares Himself to be above having any child or partner in dominion, control and worship. He says:
مَا اتَّخَذَ اللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَـهٍ إِذاً لَّذَهَبَ كُلُّ إِلَـهٍ بِمَا خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ
(No son did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others.) meaning, if it were decreed that there should be a plurality of deities, each of them would have exclusive control over whatever he had created, so there would never be any order in the universe. But what we see is that the universe is ordered and cohesive, with the upper and lower realms connected to one another in the most perfect fashion.
مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ
(you can see no fault in the creation of the Most Gracious) 65:3. Moreover, if there were a number of gods, each of them would try to subdue the other with enmity, and one would prevail over the other. This has been mentioned by the scholars of `Ilm-ul-Kalam, who discussed it using the evidence of mutual resistance or counteraction. This idea states that if there were two or more creators, one would want to make a body move while the other would want to keep it immobile, and if neither of them could achieve what they wanted, then both would be incapable, but the One Whose existence is essential i.e., Allah cannot be incapable. It is impossible for the will of both to be fulfilled because of the conflict. This dilemma only arises when a plurality of gods is suggested, so it is impossible for there to be such a plurality, because if the will of one is fulfilled and not the other, the one who prevails will be the one whose existence is essential (i.e., God) and the one who is prevailed over will be merely possible (i.e., he is not divine), because it is not befitting for the one to be defeated whose existence is essential. Allah says:
وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!) meaning, high above all that the stubborn wrongdoers say when they claim that He has a son or partner.
عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ
(All-Knower of the unseen and the seen!) means, He knows what is hidden from His creatures and what they see.
فَتَعَـلَى عَمَّا يُشْرِكُونَ
(Exalted be He over all that they associate as partners to Him!) means, sanctified and glorified and exalted be He above all that the wrongdoers and liars say.
Knower of the Unseen and the visible what is hidden and what is observed if read in the genitive ‘ālimi’l-ghaybi ‘Knower of the Unseen’ this is an adjectival qualification; if in the nominative ‘ālimu’l-ghaybi ‘the Knower of the Unseen this would be the predicate of an implied preceding huwa ‘He is’ and exalted magnified be He above what they associate! with Him of partners.
هو وحده يعلم ما غاب عن خلقه وما شاهدوه، فتنزَّه الله تعالى عن الشريك الذي يزعمون.
" عالم الغيب والشهادة " أي يعلم ما يغيب عن المخلوقات وما يشاهدونه " فتعالى عما يشركون " أي تقدس وتنزه وتعالى وعز وجل عما يقول الظالمون والجاحدون.
( عَالِمِ الغيب والشهادة ) أى : هو العليم بما يغيب عن عقول الناس ومداركمهم وهو العليم - أيضاً - بما يشاهدونه بأبصارهم وحواسهم .( فتعالى ) الله - عز وجل - وتقدس ( عَمَّا يُشْرِكُونَ ) معه من آلهة أخرى ، لا تضر ولا تنفع : ولا تملك لعابديها موتاً ولا حياة ولا نشوراً .
وقوله: (عَالِمِ الْغَيْبِ وَالشَّهَادَةِ) يقول تعالى ذكره: هو عالم ما غاب عن خلقه من الأشياء، فلم يَرَوْه ولم يشاهدوه، وما رأوه وشاهدوه، إنما هذا من الله خبر عن هؤلاء الذين قالوا من المشركين: اتخذ الله ولدا وعبدوا من دونه آلهة، أنهم فيما يقولون ويفعلون مبطلون مخطئون، فإنهم يقولون ما يقولون من قول في ذلك عن غير علم، بل عن جهل منهم به، وإن العالم بقديم الأمور وبحديثها، وشاهدها وغائبها عنهم الله الذي لا يخفى عليه شيء، فخبره هو الحق دون خبرهم وقال: (عَالِمِ الْغَيْبِ) فرفع على الابتداء، بمعنى: هو عالم الغيب، ولذلك دخلت الفاء في قوله: ( فَتَعَالَى ) كما يقال: مررت بأخيك المحسن فأحسنت إليه، فترفع المحسن إذا جعلت فأحسنت إليه بالفاء؛ لأن معنى الكلام إذا كان كذلك: مررت بأخيك هو المحسن، فأحسنت إليه. ولو جعل الكلام بالواو فقيل: وأحسنت إليه، لم يكن وجه الكلام في المحسن إلا الخفض على النعت للأخ، ولذلك لو جاء ( فَتَعَالَى ) بالواو كان وجه الكلام في ( عَالِمِ الْغَيْبِ ) الخفض على الاتباع لإعراب اسم الله، وكان يكون معنى الكلام: سبحان الله عالم الغيب والشهادة وتعالى! فيكون قوله (وَتَعَالَى) حينئذ معطوفا على سبحان الله ، وقد يجوز الخفض مع الفاء؛ لأن العرب قد تبدأ الكلام بالفاء، كابتدائها بالواو، وبالخفض كأن يقرأ: ( عَالِمِ الْغَيْبِ ) في هذا الموضع أبو عمرو، وعلى خلافه في ذلك قرأة الأمصار.والصواب من القراءة في ذلك عندنا الرفع لمعنيين: أحدهما: إجماع الحجة من القراء عليه، والثاني: صحته في العربية.وقوله: ( فَتَعَالَى عَمَّا يُشْرِكُونَ ) يقول تعالى ذكره: فارتفع الله وعلا عن شرك هؤلاء المشركين، ووصفهم إياه بما يصفون.
( عالم الغيب والشهادة ) قرأ أهل المدينة والكوفة غير حفص : " عالم " برفع الميم على الابتداء ، وقرأ الآخرون بجرها على نعت الله في سبحان الله ، ( فتعالى عما يشركون ) أي : تعظم عما يشركون ، ومعناه أنه أعظم من أن يوصف بهذا الوصف .
عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَتَعَالَى عَمَّا يُشْرِكُونَ (92)و ( ما ) مصدرية . والمعنى فتعالى عن إشراكهم ، أي هو أعظم من أن يكون موصوفاً بكونه مشاركاً في وصفه العظيم ، أي هو منزه عن ذلك .
نبه على عظمة صفاته بأنموذج من ذلك، وهو علمه المحيط، فقال: { عَالِمُ الْغَيْبِ } أي: الذي غاب عن أبصارنا وعلمنا، من الواجبات والمستحيلات والممكنات، { وَالشَّهَادَةِ } وهو ما نشاهد من ذلك { فَتَعَالَى } أي: ارتفع وعظم، { عَمَّا يُشْرِكُونَ } به، من لا علم عنده، إلا ما علمه الله
سبحان الله عما يصفون تنزيها له عن الولد والشريك . عالم الغيب والشهادة فتعالى عما يشركون تنزيه وتقديس . وقرأ نافع ، وأبو بكر ، وحمزة ، والكسائي عالم بالرفع على الاستئناف ؛ أي هو عالم [ ص: 136 ] الغيب . الباقون بالجر على الصفة لله . وروى رويس ، عن يعقوب ( عالم ) إذا وصل خفضا . و ( عالم ) إذا ابتدأ رفعا .
The nature of power is such that it does not tolerate division. If there are multiple power centres, each strives unceasingly to overpower the others. Now take a look at the universe. The stellar bodies follow their regime strictly and harmoniously. Had there been a separate god for every entity, each one would have distanced himself from the others along with his own part and no harmony would have existed among the different parts. Due to conflict among the various gods, the entire system of the universe would have been disturbed. Given the above, it is clear that the theory of the unity of Godhead is the Truth while the theory of polytheism stands discarded.
Commentary
وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ (And who gives protection and no protection can be given against him - 23:88) The meaning of the verse is that Allah alone can deliver a person from pain and suffering as He wills, but there is none who can save a person from divine punishment. This is true of this world because nobody can stop Allah from rewarding virtuous people nor can anyone protect someone whom He chooses to punish. And the same is true of the Hereafter also. (Qurtubi)
(Knower of the invisible) that which is unseen by people; it is also said the invisible includes everything that will happen in the future (and the visible!) that which people know; it is also said that the visible includes everything that has already happened (and exalted be He over) Allah is far transcendent above (all that they ascribe as partners (unto Him)) of idols!