In the Quran, Allah sometimes refers to Himself as “We” (Arabic: nahnu) instead of “I.” This is not a plural in the numerical sense but rather the royal or majestic plural (jama‘ al-ta‘dhim). In classical Arabic and other Semitic languages, such usage signifies greatness, authority, and majesty, similar to how kings or rulers speak in formal declarations. Thus, when Allah says “We,” it expresses His supreme power and sovereignty rather than implying multiplicity.
Islamic scholars are in consensus that this linguistic style does not contradict Tawhid (the absolute oneness of Allah). When Allah speaks of acts of lordship such as creation, provision, or revelation, the pronoun “We” is used to denote majesty and command. However, when Allah emphasizes His closeness, mercy, or direct relationship with His servants, the singular “I” (ana) is used. This balance highlights both His grandeur as the Lord of the Worlds and His nearness to individual believers, without compromising the principle that Allah is One, without partner or equal.
Why Does Allah Use “We” in the Quran?
Why Does Allah Refer to Himself as “We” in the Quran?
The primary reason Allah uses “We” is to convey divine majesty and authority, a linguistic feature known as the “royal plural.” This stylistic choice mirrors historical Arabic traditions where kings and leaders employed plural pronouns to denote their elevated status. The Quran, revealed in classical Arabic, adopts this convention to reflect Allah’s supreme power. For instance, Surah Al-Baqarah (2:21) states, “O mankind, worship your Lord, who created you,” where “Lord” (Arabic: Rabbukum) is singular, while other verses employ “We” for commands like “We have created” (Surah Al-Hijr 15:26).
Theological consistency is maintained by alternating between singular (“I,” “He”) and plural (“We”) pronouns. “I” appears in contexts emphasizing Allah’s closeness (e.g., Surah Qaf 50:16: “I am nearer to him than his jugular vein”), while “We” underscores His dominion over creation. Scholars from IslamQA and SeekersGuidance clarify that this variation prevents anthropomorphism while affirming Allah’s transcendence.
Is the Plural “We” a Sign of Multiple Gods?
No, the plural “We” does not imply multiple deities. The Quran explicitly rejects polytheism in verses like Surah Al-Ikhlas (112:1): “Say, He is Allah, the One.” Al-Hakam.org notes that misunderstanding arises when readers apply modern linguistic norms to classical Arabic, where plural forms often denote respect. For example, English monarchs historically used the “royal we,” yet no one questioned their singularity.
Islamic exegesis (Tafsir) unanimously interprets “We” as a rhetorical device. The Malaysian Fatwa Council (muftiwp.gov.my) and Basira Education emphasize that the pronoun reinforces Allah’s omnipotence, not plurality. Surah Al-Anbiya (21:22) states, “Had there been other gods, the heavens and earth would have been ruined,” further negating polytheistic interpretations.
How Do Scholars Explain the Shift Between “I,” “We,” and “He”?
Pronoun shifts in the Quran correlate with contextual emphasis. “I” appears in verses highlighting Allah’s personal relationship with believers, such as Surah Al-Baqarah (2:186): “When My servants ask you about Me, I am indeed near.” “We” dominates in passages describing creation or universal decrees, like Surah Al-An’am (6:102): “He is the Creator of all things.”
The pronoun “He” (Arabic: huwa) is used when affirming Allah’s transcendence. Surah Al-Hashr (59:24) describes Him as “the Sovereign, the Holy, the Source of Peace,” where singular pronouns reinforce His indivisible nature. Answering-Islam.org acknowledges that critics often isolate “We” verses but neglect the Quran’s consistent monotheistic framework.
Does the “Royal We” Exist in Other Languages?
Yes, plural pronouns for singular rulers are attested across languages. Old English texts show kings using “we” for proclamations, a practice retained in modern legal jargon (“We the Court”). Arabic grammarians like Sibawayh documented this usage centuries before Islam, confirming its cultural rootedness.
The Quran’s audience recognized this convention. Reddit.com/r/Islam users and Quora respondents note that 7th-century Arabs understood “We” as honorific, not numerical. Surah Yusuf (12:2) states, “We have sent it down as an Arabic Quran,” where “We” refers solely to Allah despite the singular verb “sent.”
What Misconceptions Arise From the Plural Pronoun?
Modern readers unfamiliar with classical Arabic may infer plurality. Basira Education attributes this to projecting contemporary grammar onto ancient texts. For example, English lacks an equivalent majestic plural, leading some to assume the Quran endorses multiple gods.
Anti-Islamic polemics exploit this confusion. Answering-Islam.org critiques such arguments by citing Surah Al-Mu’minun (23:91), where Allah declares, “No god is with Him,” nullifying polytheistic readings. The SeekersGuidance fatwa stresses that orthodox Islam has always upheld Allah’s oneness despite pronoun variations.
How Does Tawhid (Divine Oneness) Remain Unaffected?
Tawhid is the Quran’s central doctrine, overriding linguistic forms. Surah Al-Ikhlas (112:4) states, “There is none comparable to Him,” eliminating any ambiguity. IslamQA explains that Allah’s names (e.g., Al-Ahad, “The Absolute One”) counterbalance plural pronouns.
Scholars differentiate between literal and rhetorical language. The Malaysian Fatwa Council asserts that “We” is a metaphor for power, not a numerical claim. Surah Al-Isra (17:111) combines both: “Praise be to Allah, who has not taken a son nor partners,” reaffirming monotheism despite preceding “We” verses.
Are There Parallels in Other Religious Texts?
The Bible occasionally uses “We” for God. Genesis 1:26 states, “Let Us make man in Our image,” which Jewish and Christian scholars interpret as a plural of deliberation or majesty. The Quran’s usage aligns with this ancient Semitic tradition.
Differences exist in theological implications. Unlike Christianity’s Trinity doctrine, Islam rejects any shared divinity. Alhakam.org contrasts the Quran’s strict monotheism with biblical passages that later theologians interpreted as supporting multiplicity.
How Do Translations Handle the Pronoun “We”?
Most translators retain “We” to preserve the original’s majesty. Yusuf Ali’s English translation renders Arabic nahnu as “We” without footnotes, trusting readers to understand its rhetorical intent.
Some editions add explanatory notes. The Study Quran by Seyyed Hossein Nasr clarifies that “We” reflects Allah’s supremacy, not plurality. This approach mitigates confusion while maintaining textual fidelity.
What Role Does Arabic Grammar Play in This Usage?
Classical Arabic grammar permits singular verbs with plural pronouns. In Surah Al-Hijr (15:9), “We have sent down the Reminder” uses a singular verb (nazzalna), proving “We” is stylistic. Grammarians like Al-Kisai classify this as ‘aqd al-jama’a (plural for respect).
Modern Arabic dialects rarely use majestic plurals. This shift explains why some contemporary Muslims seek clarification. IslamQA notes that Quranic Arabic’s uniqueness necessitates scholarly guidance to avoid misinterpretation.
Why Do Some Islamic Sects Reject the Majestic Plural Explanation?
Literalist groups like certain Salafis avoid metaphorical interpretations. They accept “We” as a divine attribute without further elaboration, fearing ta’wil (figurative exegesis) might dilute Allah’s transcendence.
Mainstream Sunni and Shi’a scholarship embraces the majestic plural. Al-Azhar University’s Tafsir al-Jalalayn and Shi’a commentaries like Tafsir al-Mizan affirm its rhetorical function. The consensus across madhhabs (schools of thought) reinforces its orthodoxy.
How Does Historical Context Illuminate This Usage?
Pre-Islamic Arabic poetry used plurals for individual honor. The Mu’allaqat odes show tribal leaders referred to as “they” despite being singular. The Quran’s audience thus intuitively understood “We” as honorific.
Early Muslim scholars codified this interpretation. Ibn Abbas, a companion of Prophet Muhammad, explained “We” in Surah Al-Fatihah (1:5) as denoting Allah’s grandeur. This view permeates classical Tafsir works like Ibn Kathir.
What Is the Impact of Misunderstanding This Concept?
Misinterpretations fuel false claims of Quranic contradictions. Critics cite “We” as evidence of polytheism, ignoring adjacent verses affirming oneness. Surah Al-Mu’minun (23:52) counters this: “Your religion is one, and I am your Lord.”
Education mitigates such errors. Platforms like Basira Education and SeekersGuidance provide accessible explanations, bridging the gap between classical and modern linguistic sensibilities.
How Do Contemporary Scholars Address This Topic?
Fatwas and online resources systematically clarify the issue. IslamQA’s fatwa #606 and muftiwp.gov.my’s Al-Kafi #1352 reiterate that “We” signifies Allah’s attributes, not multiplicity.
Academic studies corroborate this view. Linguists like Mustafa Shah (SOAS University) analyze Quranic grammar, confirming that plural pronouns align with 7th-century Arabic’s expressive norms.
Are There Any Exceptions Where “We” Indicates Angels?
Rare instances involve angels executing Allah’s commands. Surah An-Nazi’at (79:5) mentions “those who arrange the affairs,” which some interpret as angels. However, Tafsir al-Tabari clarifies that angels act only by Allah’s will, maintaining His ultimate agency.
The default assumption remains Allah’s exclusive action. Surah Az-Zumar (39:62) states, “Allah is the Creator of all things,” leaving no ambiguity about agency.
How Does This Linguistic Feature Strengthen Faith?
The majestic plural deepens reverence for Allah’s transcendence. By employing language beyond human singularity, the Quran underscores His incomparability. Surah Ash-Shura (42:11) declares, “There is nothing like Him.”
It also showcases the Quran’s literary precision. The consistent alternation between “I,” “We,” and “He” demonstrates a nuanced communication of divine attributes, reinforcing its status as Allah’s speech.