THE USE OF THE PLURAL “WE” BY GOD IN THE QURAN

FIRSTThe use of the singular

1- God speaks in the singular mode “I” or “He” to assert His absolute Oneness. The use of the singular is evident in such verses where the stress is on worshipping God alone and thus the emphasis on the Oneness of God is paramount. The following are examples:

– “God bears witness that there is no god but He” 3:18

-“I am God, there is no god but Me, therefore you shall worship Me and observe the Salat to commemorate Me.” 20:14

– “This is Me, God, Lord of the worlds.” 28:30

Such verses relate directly to the Oneness of God, as a result we will not find any verses which speak of the Oneness of God or of worshipping God alone that employ the plural WE.

2- We also note that verses which speak of God’s attributes and God’s beautiful names are always phrased in the singular. These attributes and names belong exclusively to God and thus the singular is always employed:

– “Inform My servants that I am the Ghafoor (Forgiver), the Raheem (Merciful).” 15:49

– “God will suffice you against them; He is the Samee (Hearer), the Aleem (Knowledgeable).” 2:137

– “He is Qahir (Supreme) over His servants. He is the Hakeem (Wise), the Khabeer (All-Aware).” 6:18

– “To God belongs the kingship of the heavens and the earth, and what is in them; He is Qadeer (Capable) of all things.”5:120

– “This is a proclamation for the people, and with which they are warned, and for them to know that He is but Wahid (One) god, and for those who possess intelligence to take heed.” 14:52

SECONDThe use of the plural

In contrast, we find Quranic verses where God uses the plural (We) and (Us) to refer to Himself. This use of the plural is employed to express specific purposes.

1- One of the names of God used in the Quran is the name A-Wasei which translates to The Vast or the Immense (see 2:247, 2:261, 24:32). As a result, the plural is used to portray the grandeur and vastness of God.

– The subject in 51:47 is the creation of the universe. We read that God has created it with might and also that despite its enormous size God is expanding it continuously:

“We have constructed the universe with might and We are expanding it” 51:47

The plurality here is not one of multiple gods but of the vastness of God and of God’s creation. This is in line with God’s name Al-Wasei.

2- The plural is also used in the Quran in a Royal sense, that is, to denote majesty.

-“We have sent messengers before you to their people. They came to them with clear proofs. Subsequently, We inflicted retribution on those who committed crimes and it was incumbent on Us to grant victory to the believers.” 30:47

In 30:47 we read of three acts executed by God:

a- Messengers sent by God to guide the people.

b- The punishment God inflicts on the criminals.

c- The victory granted by God to the believers.

The three acts mentioned are not acts which take place between two equals, but they are all acts that are executed by a Supreme God to His servants. The plural here denotes the Royal and Majestic nature of these acts.

This is not any different from the use of the plural when a King issues a decree.

This would be worded as: “We have decreed .. ”.

The plural in this case, as is the case in the Quran, denotes majesty.

– In 11:94 we witness the use of the plural to denote Majesty once again when the subject is a divine decree issued by God:

“When Our command was issued, We saved Shu`aib and those who believed with him by mercy from Us.” 11:94

A command issued by God is a majestic command, thus the word ‘We’ is once again appropriate to denote majesty.

The use of the plural is employed in the same manner in 11:40, 11:58 and 11:66.

– In 16:40 we witness the use of the plural to denote God’s supreme majestic power and authority whenever God wishes for anything to come into existence:

“Our word to anything when We will it, is to say to it, “Be” and it is.” 16:40

THIRDThe mismatch between God’s greatness and the limitations of a human language

The following glorious Quranic words speak of God’s greatness and how it can never be comprehended by the human being:

“They can never fathom the greatness of God.” 39: 67

It is not possible for our limited brains to comprehend God’s Greatness. All we are able to do is to contemplate and marvel at His immense creation. By so doing, we get a mere glimpse of His greatness.

The greatness of God is of such immense incomprehensible proportions that it even poses problems to the language which we speak. Our language is limited by a finite vocabulary which can convey a limited amount of recognised meanings which we are familiar with.

In concept, it is not possible to have words in any language which are able to describe matters that are beyond the understanding of the inventor of the language in the first place. If there were such words then these matters would be within our understanding. It follows that there can never be any words in any language spoken by humans that is able to accurately or adequately refer to God.

The singular “He” may adequately convey the fact that God is One. However, the singular represents that which is finite and thus is inappropriate to refer to God.

The plural “We” may offset the limitations of the singular “He” but is also problematic since the word “We” could be interpreted as a multiplicity of single entities rather than the infinite attribute.

Basically, any human language is limited between the “he” and the “We” for the speaker in the first person, but does not have a word to be used in the first person if infinity is the speaker (so to speak)!

As a result, we find God alternating between the two words (He and We) perhaps to give us the message that neither is accurately representative since God is far greater than to be represented by the words of any language.

This alternation between two alternatives (He and We), when neither is accurately representative, is not any different from the manner in which God employs the present tense, the past tense and the future tense to assert the fact that God is not restricted nor is subject to the dimension of ‘Time’ as we humans are.

As an example, God speaks in the Quran in the past tense about various events which are future events from our point of view such as the end of the world or events on the Day of Judgment. The following are some examples of Quranic verses which speak about various events on the Day of Judgment:

“The sky was opened and became gateways” 78:19

“And the mountains were moved and became mirages” 78:20

From our point of view, these events never happened yet and so we would speak about such events in the future tense. Not so for God! God is not subject to the concept of ‘Time’, which is no more than one of His creations. God is making this truth known to us through the deliberate use of the past tense in such verses.

It is worth mentioning that a number of translators of the Quran used the future tense when translating such verses as 78:19-20. This is incorrect for two reasons:

1- By changing the tense from the past tense of the Quranic words to the future tense in the translation they are indirectly implying that God made grammatical mistakes!

2- By changing the tense, they failed to understand the reason behind God’s deliberate use of the past tense and thus, they have deprived the reader of the message God gives us in these verses.

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One Response to THE USE OF THE PLURAL “WE” BY GOD IN THE QURAN

  1. Howard Smit says:

    Slms. Very good questions you posed for the bukariyuns!
    CHINESE TELESCOPE: SEARCHING FOR LIFE IN OUTER SPACE
    It is interesting to note that the Chinese have made a Super telescope to find life beyond our earthly borders as reported on Al-Jazeera a few days ago. For your information the Arabic Glorious Qur’ân revealed the following information about 1,500 years ago, that there is life and LIVING CREATURES in outer space. Kindly verify the following verses in the Arabic Qur’ân for yourself. There are many more similar verses repeating the message in various ways.
    Qur’ân Chapter 42 verse29. “And among His (i.e. Allâh’s) Signs is the creation of the HEAVENS AND THE EARTH, and the LIVING CREATURES that He (i.e. Allâh) HAS SCATTERED THROUGH THEM: and He (i.e. Allâh) has power to gather them together when He (i.e. Allâh) wills.”
    Qur’ân Chapter 10 verse 66. “Behold! Verily to Allâh belong all CREATURES IN THE HEAVENS AND ON EARTH. […]”
    Qur’ân Chapter 17 verse 55. “And it is your Rabb that knoweth best ALL BEINGS THAT ARE IN THE HEAVENS AND ON EARTH: We (i.e. Allâh) did bestow on some prophets more (and other) gifts than on others: and We (i.e. Allâh) gave to Dâwûd (David)(the gift of) the Zâbûr (Psalms).”
    Qur’ân Chapter 30 verse 26. “TO HIM (i.e. ALLÂH) BELONGS EVERY BEING THAT IS IN THE HEAVENS AND ON EARTH: all are devoutly obedient to Him (i.e. Allâh).”
    Qur’ân Chapter 13 verse 15. “WHATEVER BEINGS THERE ARE IN THE HEAVENS AND THE EARTH do prostrate themselves to Allâh (acknowledging subjection), – with good-will or in spite of themselves: so do their shadows in the morning and evenings.”
    Qur’ân Chapter 16 verse 49. “And to Allâh doth obeisance all that is in the HEAVENS AND ON EARTH, WHETHER MOVING (LIVING) CREATURES OR THE MALÂ’IKAH (i.e. forces of nature): for none are arrogant (before their Rabb).”
    Qur’ân Chapter 17 verse 44. “The seven (Sab’ah samâwât) HEAVENS AND THE EARTH, and ALL BEINGS THEREIN, declare His (i.e. Allâh’s) glory: there is not a thing but celebrates His praise; and yet ye understand not how they declare His glory! Verily He (i.e. Allâh) is Oft-Forbear, Most Forgiving!”
    TIME WILL PROVE THE TRUTH OF THE MESSAGE OF AL-QUR’ÂN:
    Qur’ân Chapter 38 verse 88. “And ye shall certainly know the TRUTH OF IT (i.e. Al-Qur’ânic message) (all) after a while.”
    ONLY AL-QUR’ÂN REVEALED TO MUHAMMAD (a.s.)
    Qur’ân Chapter 38 verse70. “ONLY THIS (i.e. QUR’ÂN) has been revealed to me (i.e. Muhammad): that I (i.e. Muhammad) am to give warning plainly and publicly.”
    MUHAMMAD (a.s.) FOLLOWS ONLY AL-QUR’ÂN
    Qur’ân Chapter 33 verse 2. “But follow that (i.e. QUR’ÂN) which comes to thee (i.e. Muhammad) by inspiration from thy Rabb: for Allâh is well acquainted with (all) that ye do.”
    Qur’ân Chapter 7 verse 203. “[…] Say: “I (i.e. Muhammad) but follow what is revealed (i.e. QUR’ÂN) to me (i.e. Muhammad) from my Rabb: This (i.e. QUR’ÂN) is (nothing but) lights from your Rabb, and guidance, and Mercy, for any who have faith.”
    ONLY AL-QUR’ÂN TO BE FOLLOWED BY MUHAMMAD (a.s.) AND HIS FOLLOWERS
    Qur’ân Chapter 43 verse 44. “The QUR’ÂN is indeed the Message, for THEE (i.e. Muhammad) and for THY PEOPLE; and soon shall ye (all) be brought to account.”

    Please visit Dr. Joseph Noor’s website for this and other information as he has done an intensive THIRY YEARS RESEARCH into this and other scientific subjects.
    Website: http://www.documentX.net.
    Dr. Noor’s Contact Phone number: work: +27217035306. Cell: +27845852554.
    ***************************

    WESTERN CRITICS
    Western critics of the Qur’ân frequently point to the allegedly “incoherent” references to Allâh – often in one and the same phrase – as “He”, “Allâh”, “We” or “I”, with the corresponding changes of the pronoun from “His” to “Ours” or “My”, or from “Him” to “Us” or “Me”. They seem to be unaware of the fact that these changes are not accidental, and not even what one might describe as “poetic licence”, but are obviously deliberate, a linguistic device meant to stress the idea that Allâh is not a “person” and cannot, therefore, be really circumscribed by the pronouns applicable to finite beings.
    QUOTE FROM IMAM GHAZZALI:
    “Allâh has got no length and breath as these are attributes of a body which is an originated thing. Its Creator existed from before it. So how would Allâh enter in a body, as Allâh existed by Himself before all originated things and there was nobody along with Him? Allâh is an All Knowing, Almighty, Willing Creator. These attributes are impossible for a body. Allâh exists by Himself without the substances of a body. Allâh is not like any worldly thing, rather He is ever living, ever-lasting, and nothing is like Him. Where is the similarity of the Creator with the created, the Fashioner with the fashioned? Hence it is impossible that anything can ever resemble Allâh!” (Ghazzali – “The Revival of the Religious Sciences” Vol. 1).

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