عَلَّمَهُ شَديدُ القُوىٰ

Taught him by one of great powers.

EXEGESIS

Although the subjects in this and the following verses are ambiguous, yet according to many, the subject of the verb Taught should be referring to Gabriel,^{‎[1]Tibyan, 9/422; Tabrisi, 9/261; Tabari, 27/25; Thalabi, 9/136; Zamakhshari, 4/418; Baghawi, 4/301; Baydawi, 5/157; Qurtubi, 17/85; Mizan, 19/27; Alusi, 14/47; Tantawi, 14/60.} who taught the revelation spoken of in the previous verses to the Prophet. The suffix hu (it, as the literal translation would be: he taught it) would here refer to the revelation spoken of in the previous verse, which is the Quran specifically, and all revelation generally.^{‎[2]Razi, 28/237; Mizan, 19/27.} So the verse would mean: the revelation was taught to the Prophet by Gabriel, the one of great powers.

Shadīd (great) comes from shiddah, meaning to tie something tightly. It is used for strength, either mental, physical, or otherwise.^{‎[3]Raghib, p. 447.}

Quwā (powers) is the plural of quwwah,^{‎[4]Tabari, 27/25.} meaning strength. It has been said to mean here shadīd al-asbāb (having many means at his disposal).^{‎[5]Tabari, 27/25.}

Since both shadīd and quwwah have the meaning of power and strength, the term has been translated as great powers.

EXPOSITION

This and the following verse should be descriptions of Gabriel.^{‎[6]See the commentary on verse 7 for some arguments regarding this.} As we know, revelation could not be received by just any human being, but rather someone in possession of the necessary spiritual and mental capacities. Similarly, it could not be delivered to Prophet Muhammad (s) by just any angel, and the messenger to the Messenger should be one of great powers, who could command other angels needed for the mission, would not err in transmitting the message, and could soundly deliver it. This is so no one could claim that the message was corrupted, changed, tampered by devils, or interpreted (wrongly) at some point of the transmission.^{‎[7]Razi, 28/238.} Great powers should here mean that Gabriel had great powers, both of knowledge and capacity to act.^{‎[8]Razi, 28/237.} Exegetes thus mention as examples of his great powers to act that he destroyed the people of Prophet Lot (a) and the nation of Thamūd, or that he traversed between the heavens and earth with speed.^{‎[9]See for example Thalabi, 9/136; Qurtubi, 17/86.} God has also described Gabriel as Powerful and eminent with the Lord of the Throne (81:20).^{‎[10]Mizan, 19/27.}

This verse can also be considered a reply to those who claimed that the Prophet was taught the Quran on his travels to Syria.^{‎[11]Razi, 28/237.} For more on that see the commentary on verse 16:103.

REVIEW OF TAFSĪR LITERATURE

The subject of the verb Taught has also been said to be the Prophet. In that case, with the object it being the Quran as we discussed, the verse would mean that the Prophet taught the Quran. In other words, the Prophet is the one who delivered and taught the Quran to his people. According to this understanding, the descriptions such as of great powers in this verse and what is said in the following verse, would all be about the Prophet.^{‎[12]Muhit, 10/10; Mizan, 19/28; Mudarrisi, 14/148.}

Another opinion is that which has been attributed to Hasan al-Baṣrī, that the subject is God, meaning God taught it (the Quran, or revelation) to the Prophet, or alternatively to Gabriel. Based on this he argues that dhū mirrah (possessed of power) in the next verse is a description of God, meaning God is in possession of great power. Similarly, the verb istawā in the following verse would mean: He has established Himself [on the Throne].^{‎[13]Qurtubi, 17/85.} This opinion has been adopted by Makārim Shīrāzī and Tehrānī as well, who argue that the description of this and the following verse would only befit God.^{‎[14]Nemuneh, 22/487-488; Furqan, 27/392-396.}

A central part of both their arguments is that the verb Taught would not suit Gabriel; but this is not very convincing, as there is nothing inherently wrong with saying Gabriel taught the Quran to the Prophet. Another central argument is that the description of great powers and Possessed of power in the next verse are only suitable for God. This argument is far weaker than the previous one as we read in Sūrat al-Takwīr: It is indeed the speech of a noble apostle, powerful (dhī quwwah) and eminent with the Lord of the Throne (81:19-20). There is no fundamental difference between dhū quwwah and dhū mirrah.

INSIGHTS FROM OTHER TRADITIONS

1. While I was still in prayer, Gabriel, the man I had seen in the earlier vision, came to me in swift flight about the time of the evening sacrifice. He instructed me and said to me, ‘Daniel, I have now come to give you insight and understanding.’^{‎[15]Daniel 9:22.}

[1] Tibyan, 9/422; Tabrisi, 9/261; Tabari, 27/25; Thalabi, 9/136; Zamakhshari, 4/418; Baghawi, 4/301; Baydawi, 5/157; Qurtubi, 17/85; Mizan, 19/27; Alusi, 14/47; Tantawi, 14/60.
[2] Razi, 28/237; Mizan, 19/27.
[3] Raghib, p. 447.
[4] Tabari, 27/25.
[5] Tabari, 27/25.
[6] See the commentary on verse 7 for some arguments regarding this.
[7] Razi, 28/238.
[8] Razi, 28/237.
[9] See for example Thalabi, 9/136; Qurtubi, 17/86.
[10] Mizan, 19/27.
[11] Razi, 28/237.
[12] Muhit, 10/10; Mizan, 19/28; Mudarrisi, 14/148.
[13] Qurtubi, 17/85.
[14] Nemuneh, 22/487-488; Furqan, 27/392-396.
[15] Daniel 9:22.