Why does Allah speak in the third person?

 

Many readers notice that Allah sometimes speaks about Himself rather than directly saying “I.”
At first, this can feel unusual—especially for those reading the Qur’an attentively and sincerely. Some wonder whether this creates distance, formality, or even confusion.

But this way of speaking is not accidental. Nor is it meant to obscure meaning or create mystery for its own sake.
It reflects something deeply intentional about how divine guidance meets the human mind and heart—gently, patiently, and with wisdom.

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The question is simple, yet profound:
If Allah is speaking, why does He sometimes refer to Himself in the third person?

In everyday human speech, we usually associate third-person language with distance—talking about someone rather than to them. So when this appears in the Qur’an, it can feel unexpected.

Is Allah distancing Himself?
Is this a stylistic convention?
Or is something deeper happening beneath the surface of the language?

Before answering, it helps to pause and recognise that this question arises not from rejection—but from attention.

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First, it is important to understand what this language is not.

Allah is not unsure of Himself.
He is not avoiding directness.
And He is not bound by human linguistic habits.

Rather, third-person speech in the Qur’an serves a pedagogical purpose.

By speaking about Himself, Allah:

• Shifts focus away from the human ego

• Prevents the listener from imagining God as a human speaker

• Establishes authority without domination

• Teaches how to listen before demanding obedience

This way of speaking creates a reflective distance—not to push the reader away, but to lift the reader out of self-centred listening. The Qur’an is not a conversation between equals. It is guidance addressed to humanity without flattering human self-importance.

The third person humbles the listener before instructing them.

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Throughout the Qur’an, Allah describes His attributes, actions, and wisdom as realities to be observed, not merely claims to be accepted.

When divine speech says, in effect, Allah is knowing, Allah is wise, it invites the reader to witness these qualities unfolding across creation, history, and personal experience.

Rather than forcing belief through assertion, the Qur’an allows truth to stand independently—so that recognition grows naturally.

This protects the reader from turning faith into blind submission. Instead, it becomes conscious acknowledgement.

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This style of speech does something subtle to the human heart.

It slows us down.
It restrains impulsive reactions.
It quiets the instinct to argue or negotiate.

By removing the illusion of a casual dialogue, the Qur’an trains the listener to adopt humility before understanding. The heart learns to listen before the mind rushes to judge.

In a world where everyone demands attention, divine speech teaches attentiveness.

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A common misunderstanding is to assume that third-person speech means emotional distance.

In reality, it often produces the opposite effect.
It preserves awe without coldness, closeness without familiarity, and authority without intimidation.

What feels distant at first often becomes deeply intimate over time—once the ego steps aside.

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Allah speaks in the third person not to distance Himself from humanity, but to free humanity from itself.
This language protects reverence, nurtures humility, and prepares the heart for guidance.
Understanding begins when listening replaces expectation.

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Divine speech does not rush the human heart—it waits for it.

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Related reading:
– Why does Allah say “We” in the Qur’an?
– Why does the Qur’an ask questions instead of giving commands?