Appearance
The Speech of God
The concept of God’s speech, as articulated by ‘Allāmah Ṭabāṭabāʾī invites insightful reflection on the nature of divine communication and its reality within Islamic theology. Through a meticulous analysis of Qur’anic verses, he establishes that God’s speech is not a metaphor or allegory but a real phenomenon that transcends human mechanisms of communication while achieving the same fundamental purpose: the conveyance of meaning. This view offers a nuanced understanding of the divine-human relationship and highlights the distinctiveness of metaphysical phenomena in contrast to materialistic interpretations.
Central to this discussion is the idea that divine speech is an actual occurrence. The Qur’an frequently references God speaking to His chosen prophets, as in the verse, “And God spoke to Moses directly” () and “Among them are some to whom God spoke” (). ‘Allāmah argues that these verses cannot reasonably be interpreted as allegorical. Such a reduction would undermine the spiritual realities conveyed in the Qur’an and would pave the way for materialistic interpretations that reject the existence of a metaphysical realm. For example, if terms like “revelation,” “angels,” and “Satan” were viewed as symbols or psychological constructs instead of real phenomena, then the very foundation of the Qur’an’s divine guidance would be compromised. The prophets’ experiences with these realities were not the result of mental constructs or sociocultural influences; rather, they were the product of divine interaction with creation. The discussion stresses that divine speech, similarly, refers to a genuine mode of communication between God and His creation. Thus, to question the reality of this speech would be to question the fundamental truths of revelation itself.
To better understand divine speech, it is essential to consider its distinction from human speech. Human beings, as social creatures, develop speech as a necessity for interpersonal communication within their societies. Language functions through agreed-upon symbols and sounds that convey meaning, and this is closely tied to human biology and social evolution. Speech, in this context, is the product of vocal mechanisms that generate sounds, structured into meaningful expressions through societal conventions. However, divine speech does not operate within these physical and social frameworks. God, being immaterial and transcendent, does not require vocal cords, air, or conventions to communicate His will. The Qur’an explicitly states, “Nothing is like a likeness of Him” (), affirming that God’s speech is categorically distinct from the human mode of communication. Yet, despite these differences, both divine and human speech achieve the same result: the communication of an intended message. Thus, while the mechanisms differ, the effect of making meaning understood allows God’s speech to retain its classification as “speech” in the truest sense.
The Qur’an sheds light on the various modes through which God communicates with humanity. In the verse, “And it is not for any man that God should speak to him except by revelation, or from behind a veil, or by sending a messenger so that he reveals by His permission what He pleases” (), three unique methods of divine speech are outlined. Revelation (waḥy) refers to a direct form of inspiration placed in the heart of the chosen recipient. Communication from behind a veil indicates indirect interaction, such as Moses’ hearing God’s words from the burning bush, wherein God’s essence remains concealed. Lastly, the use of a messenger, such as the angel Gabriel, involves intermediaries who convey God’s will in a form accessible to the recipients. These forms of communication highlight the reality of divine speech while preserving God’s transcendence and the unique nature of His interaction with creation.
‘Allāmah classifies divine speech as an attribute of action rather than an attribute of essence. Attributes of essence, such as knowledge, power, and life, describe God’s eternal and inseparable qualities, whereas attributes of action refer to His interactions with creation, contingent upon specific instances in time and space. Speech belongs to this latter category, akin to God’s acts of giving life and death, sustaining creation, or guiding His servants. As an attribute of action, divine speech is localized in its occurrence, such as in the specific moment when God spoke to Moses on Mount Sinai, as described in the verse, “And when Moses came to Our appointed time and his Lord spoke to him” (). While the action occurs within a temporal framework for the recipient, it reflects God’s eternal will and infinite knowledge, reminding us of the unique nature of divine interaction.
‘Allāmah further explores the terminology associated with divine communication in the Qur’an, such as “speech” (kalām), “word” (kalimah), and “saying” (qawl). These terms reveal the versatility and breadth of God’s methods of interaction. For instance, the term “word” is sometimes used to signify acts of creation or divine decrees. In the verse regarding Jesus, “Indeed, the Messiah, Jesus son of Mary is but an apostle of God and His word which He communicated to Mary” (), “word” refers to the creative command by which Jesus was brought into existence. Similarly, in verses like “His command, when He intends a thing, is only that He says to it, ‘Be,’ and it is” (), the “word” signifies the divine act of bringing something into existence. Thus, divine speech, in the context of creation, denotes the very act of creation itself, where God’s command manifests as the reality of the created entity.
The Qur’an also describes instances where God communicates with non-human entities, such as the heavens and the earth: “He said to it and to the earth, ‘Come both, willingly or unwillingly.’ They said, ‘We come willingly’” (). Similarly, God commands the fire in the story of Abraham: “We said, ‘O Fire! Be cool and safe for Abraham’” (). These forms of “saying” illustrate that divine speech transcends the need for human-like comprehension, as these entities respond in accordance with God’s will rather than through conscious understanding. The same principles apply to instances of “speech” involving animals, such as the ant in the story of Solomon, which addresses its companions: “An ant said, ‘O ants! Enter your dwellings so that Solomon and his armies do not crush you while they do not perceive’” (). These examples highlight the non-material nature of divine communication and its adaptability across different realms of existence.
Key to ‘Allāmah’s discourse is the concept that words initially coined for sensory or material concepts can evolve to encompass metaphysical realities without losing their literal meaning. For example, the term “lamp” once exclusively referred to oil-based lamps but now applies equally to electric bulbs because the essence—a source of illumination—remains unchanged. Similarly, terms like “speech” or “word” applied to God retain their real meaning despite the differences in modality. The focus on achieving an intended effect—communication, comprehension, or the bringing forth of existence—ensures that such terms are not merely allegorical but reflect real phenomena within their respective contexts.
In an even broader sense, it is posited that divine speech in creation can be equated with creation itself. When God commands, “Be,” there is no spoken word or verbal exchange; rather, the act of creation inherently embodies God’s will and intention. The created entity becomes the direct manifestation of God’s command, making existence itself a testament to divine “words.” In matters unrelated to creation, such as revelation to prophets, divine speech refers to the act of making God’s will known to His chosen individuals through means perceptible to them, whether through sound, visions, or other forms of inspiration. While the mechanism often remains beyond human comprehension, the effect—an understanding of the divine message—is unmistakable.
‘Allāmah’s analysis extends to communication between God and other beings, such as angels and Satan, whose non-biological and non-social existences differentiate them from humans. These forms of communication do not rely on vocalization or conventional signs but achieve the same purpose of understanding and conveying meaning. Even within the animal kingdom, the Qur’anic references to creatures speaking or receiving divine commands suggest that “speech” encompasses a broader, universal phenomenon not confined to human language. The divine speech in these contexts transcends human limitations while maintaining its fundamental purpose: conveying meaning in a way that aligns with the nature of the recipient.
Ultimately, the speech of God, as elucidated by ‘Allāmah Ṭabāṭabāʾī, reflects the profound reality of divine communication that operates beyond the constraints of human mechanisms. Whether manifested as acts of creation, revelation, or commands to both animate and inanimate entities, divine speech achieves its purpose without compromising God’s transcendence. It invites believers to recognize the divine perfection underlying all expressions of speech and to approach these metaphysical truths with reverence and intellectual humility. By acknowledging the reality of God’s speech, human understanding is elevated, bridging the gap between the material and the metaphysical, and drawing closer to the ultimate source of all existence.
This topic was among the earliest points of contention in the Muslim world, leading to the naming of Islamic theology as ʿilm al-kalām (the science of speech). The primary debate that divided Muslim scholars was whether the speech of God is eternal. For further reading, refer to al-Mīzān Eng. vol. 4 under verses . ↩︎
Numerous traditions narrated from the imāms of Ahl al-Bayt (a.s.) affirm that the speech of God, as described in the Qur’an and Sunnah, is an attribute of action rather than an attribute of His essence. ↩︎
The philosophers say: Deep thinking leads one to the belief that the ultimate “speech” is God Himself. We say that the universe leads to the Creator; but leading is a quality of existence and nothing in the universe exists on its own. Every thing exists because God has given it existence. When a thing leads to the Creator, it does so by the existence and qualities given to it by the Creator. In other words, it is the Creator Himself Who leads to Himself through His creation. In the same way, it is He Himself Who leads to His creation. He Himself leads us to Himself; in this sense, He is the speech and the Speaker and the meaning; and at this stage, we may say that His speech is His person or an attribute of His person. Also, He Himself, by creating the universe, leads us to His power and wisdom; the universe is, thus, His speech to lead us to the Creator; and in this sense, speech (that is, the universe) is an attribute of His action. Allāmah’s comments: Quite apart from the question of the correctness of this interpretation, the words of the Qur’an do not support it. ↩︎