20:50
He said: “Our Lord is He Who gave to each (created) thing its form and nature, and further, gave (it) guidance.”
This concise statement conveys a significant theological principle: God alone is the Creator of all things and the One who has granted every created entity its unique structure, form, and capacities. According to this understanding, each element of creation has been fashioned with characteristics suited to its particular role and function within the universe. Human beings, for example, possess hands and feet that are specifically structured to enable effective movement and interaction with their environment. Similarly, animals, plants, minerals, and natural elements such as air, water, and light have each been given forms and properties appropriate to their purposes within the broader order of creation.
In addition to creating all things, God is also described as guiding creation toward the fulfillment of its intended function. Every being has been directed in a manner that enables it to carry out the role for which it was created. The ear has been given the ability to hear, the eye the ability to see, fish the capacity to swim, and birds the ability to fly. Likewise, the earth is capable of producing vegetation, and trees are able to grow, blossom, and bear fruit. Thus, God is portrayed not only as the Creator but also as the Guide and Sustainer of all existence, ensuring that each aspect of creation operates according to its intended design.
Within the Qurʾānic narrative, Prophet Moses (Mūsā) uses this profound statement to respond to Pharaoh’s question regarding the identity of his Lord. Through this response, Moses not only identifies God as the true Lord but also explains why no other being can legitimately claim such authority. The argument implicitly challenges Pharaoh’s claim to lordship by emphasizing that Pharaoh himself, like all human beings, depends entirely on the functions of his own body—functions that exist only through God’s creation and guidance. Consequently, Pharaoh’s assertion of divine authority is presented as unfounded, and the acceptance of such a claim by his subjects is portrayed as a misunderstanding of the true nature of divine sovereignty.
Furthermore, Moses’ statement subtly points to the necessity of prophethood as a form of divine guidance for humanity. Just as God guides animals through instinct to fulfill their natural roles, rational human beings require a different form of guidance suited to their intellectual and moral capacities. This guidance is provided through the sending of messengers, who communicate divine teachings and appeal to human reason through revelation and rational argumentation. In this way, the Qurʾānic narrative links the order present in creation with the broader concept of divine guidance extended to humanity through prophetic missions.
References:
Maududi, Abul Ala (2010). Tafhim ul Quran.