إِلَّا الَّذي فَطَرَني فَإِنَّهُ سَيَهدينِ
Excepting Him who originated me; indeed, He will guide me.’
EXEGESIS
In the previous verse, Prophet Abraham’s (a) initial declaration, I repudiate what you worship, was presented. This verse introduces an exception to that declaration, which can be interpreted in two ways: as conjunctive (muttaṣil) or disjunctive (munqaṭiʿ). When viewed as conjunctive, the exception is understood as part of the broader category from which it was originally excluded. Conversely, when considered disjunctive, the exception stands apart from the category from which it was initially separated. For those exegetes who understand the verse to be a conjunctive exception, the meaning would be that the polytheists did worship Allah, but at the same time would consider their idols as partners to Him and thus also worthy of worship. Based on this, Prophet Abraham (a) was declaring that he was repudiating all their deities except Allah. Amongst the earlier companions, this view has been attributed to Qatādah.
Other exegetes state that the verse is a disjunctive exception and the polytheists only worshipped idols. Based on this, Prophet Abraham (a) was declaring that he was repudiating all their false deities and was instead only worshiping Allah.
Faṭaranī (originated me) is derived from the root faṭara, which has sparked debate among lexicographers regarding its primary meaning. Some argue that it signifies ‘to create’ or ‘bring into being’, while others assert that it implies ‘to open’ or ‘make apparent’. Rāghib proposes that faṭara connotes ‘cleaving’ or ‘splitting vertically’. When applied to God, the term denotes the divine act of originating or creating something that enables specific actions to emerge from it.
The difficulty in understanding the root meaning of this word can be seen in a report attributed to Ibn Abbas, who says he did not know the meaning of fāṭir al-samāwāt (originator of the heavens) until two desert-dwelling Arabs came to him, disputing over the ownership of a well, and one of them said anā faṭartuhā (I originated/dug it).
Muṣṭafawī, in an effort to reconcile the various views of lexicographers, offers a comprehensive definition of faṭara as ‘to create a change that requires the disruption of a previous state. This concept can be likened to the accidental changes that may transpire within a physical entity following its initial existence’. By referring to verse 19:90, he indicates that apparently faṭara is not completely identical to ‘cleaving, splitting or breaking apart’ as is commonly assumed. He then shows how this meaning is in line with all the instances of the applications of this word and thus concludes that it is not correct to understand faṭara simply as bringing something into existence from non-existence. Rather, faṭara indicates the creation of states or features after the initial coming into being of a thing, as a form of nurturing and fostering.
Indeed, he will guide me: many exegetes view the letter sīn in sayahdīn as denoting a future event, which raises questions about Prophet Abraham’s (a) guidance. Given his status as an infallible prophet of God, who was immune to polytheism and devoted to Allah from birth, one might expect the phrase ‘indeed, He guided me’ to be more fitting.
Some commentators propose that this choice of wording indicates a desire for additional guidance beyond what Prophet Abraham (a) had already received. This interpretation suggests that even with his existing guidance, he sought further enlightenment or steadfastness in his divinely ordained path. Other exegetes say the letter sīn implies continuity, and the meaning would be ‘just as the one who originated me has guided me until now, He will continuously guide me in the future as well, until I reach my perfection’. Just as man needs God for his initial creation, he also needs God to keep him alive. Similarly, the guidance of God also needs to be continuous. What strengthens this understanding is that Prophet Abraham (a) says, [He] who created me, it is He who guides me (fahuwa yahdīn) in 26:78, in the present tense. Putting the two verses together, the apparent meaning thus becomes ‘the one who is guiding me now will guide me in the future as well’.
Another possible understanding of sayahdīn is that it refers to guidance into paradise, an event yet to occur. This interpretation aligns with the implicit object in the phrase, leaving room for speculation on its precise meaning.
Sayahdīni (He will guide me) was originally sayahdīnī but the yāʾ of the first person singular object pronoun has been omitted due to elision and is indicated by the kasrah.
The accusative particle inna (indeed) in fa-innahu (indeed He) shows the certainty and trust that Prophet Abraham (a) had in God’s guidance. Furthermore, it was appropriate to use this particle here as the people of Prophet Abraham (a) were not convinced that he was currently on the path of guidance. Therefore, as a response to their doubts, Prophet Abraham (a) was emphasising that indeed God will continue to guide him.
EXPOSITION
According to Tabatabai, the use of the verb faṭara, as indicated in the Exegesis section, is an argument against the polytheists as it refers to a bringing into existence coupled with nurturing and fostering. Ergo, He who created man and nurtures him is more worthy of being worshipped. The combination of creation and guidance in this context highlights another dimension of God’s nurturing (rubūbiyyah). This duality reveals that God not only brings us into existence and provides continuous care for our material needs, but also establishes pathways to lead us towards perfection. In order to attain our fullest potential, we must follow this divinely ordained path. And because guiding creatures towards their intended perfection is an essential aspect of nurturing, God, who creates and sustains beings, must also offer guidance towards salvation and self-actualisation. With Allah rests guidance to the straight path (16:9). This argument has also been alluded to in the words of Prophet Moses (a), Our Lord is He who gave everything its creation and then guided it (20:50).
Some exegetes suggest that one of the reasons why Prophet Abraham (a) added the clause, indeed, He will guide me, was because he was implicitly telling his people to plead to Allah for guidance.
According to Ṣādiqī Tehrānī, this verse alludes to two distinct types of guidance. The phrase Him who originated me points towards an intrinsic or existential guidance, known as al-hidāyah al-takwīniyyah. This innate guidance is bestowed upon every individual, guiding them towards a natural belief in God through their very existence, as reflected in the verse, the origination of Allah (fiṭrat allāh) according to which He originated mankind (30:30).
Conversely, the phrase indeed, He will guide me represents legislative guidance, al-hidāyah al-tashrīʿiyyah, which is imparted to humanity through divine revelation.
INSIGHTS FROM OTHER TRADITIONS
- For You are my lamp, O Lord; The Lord shall enlighten my darkness.
- Nevertheless, I am continually with You; you hold me by my right hand. You will guide me with Your counsel, and afterward receive me to glory.
[1] Amthal, 16/38; Atyab, 12/21; Qutb, 5/3184.
[2] Tabrisi, 9/69.
[3] Mizan, 18/96; Makhzan, 12/18.
[4] Ayn, 7/17; Fayyumi, 2/476.
[5] Maqayis, 4/510.
[6] Raghib, p. 640.
[7] Nihayah, 3/457.
[8] Tahqiq, 9/123.
[9] See for example Hans Wehr under f-ṭ-r.
[10] Tahqiq, 9/123-124.
[11] Daqaiq, 12/48; Safi, 4/387.
[12] Alusi, 13/77; Makhzan, 12/18.
[13] Razi, 27/629; Muhit, 9/368.
[14] Atyab, 12/22.
[15] Kashif, 6/544.
[16] Ibn Ashur, 25/238.
[17] Mizan, 18/96.
[18] Tabrisi, 9/69.
[19] 2 Samuel 22:29.
[20] Psalms 73:23-24.