SURAH AL-IKHLAS

Interpretation

In the Name of Allah, the All-Merciful, the All-Compassionate,

Say: “He (He is) Allah, the Unique One of Absolute Oneness.
Allah is the Eternally-Besought-of-All,
He begets not, nor is He begotten.
And comparable to Him there is none.”

Al-Ikhlas, which was one of the first surahs to be revealed consists of four verses, and takes its name from the subject theme. Like al-Fatiha, this sublime surah also has many other names, the most common being “Ikhlas” and “Qul huwallahu.” This surah was called “Al-Ikhlas” (The Purity) because it conveys the unification of Allah, the basis of the Islamic faith in the purest, most excellent manner. Allah the Almighty was never described so beautifully in any other scripts as He was in the Qur’anic scripts Ayat al-Kursi and Surah al-Ikhlas, or in any religion other than Islam. This surah rejects all kinds of polytheism in an extremely concise manner.

In addition, this surah was also referred to as “Surah at-Tawhid” (the Surah of Unification), “Surah at-Tafrid” (the Surah of Uniqueness), “Surah al-Najat” (the Surah of Salvation), “Surah al-Walayat” (the Surah of Guard- ianship) and “Surah al-Marifah” (the Surah of Gnosis), because those who fully understand this surah recognize Allah.

This surah was also called “Surah al-Nisbah” (the Surah of Linage), because according to a report by Tirmidhi, this surah was revealed after the polytheists told the Prophet “O Muhammad! Tell us the linage of your Lord.” Thus, it was revealed that Allah is free from linage.26

It was also called “Surah as-Samad” and “Surah al-Muawwidah.”

Abdullah ibn Unays said: “The Messenger of Allah placed his hand on my chest and said ‘recite’ but I did not know what to recite. Then he said ‘Say: ‘He is Allah, the Unique One of Absolute Oneness.’’ So I recited the whole surah, then he said ‘Say ‘I seek refuge in the Lord of the daybreak.’’ So I recited the surah until the end. Then he said ‘Say ‘I seek refuge in the Lord of humankind.’’ So I completed this surah, then the Prophet said ‘Seek refuge in Allah like this. None who seeks the refuge of Allah has ever sought His refuge like those who recite these three surahs.’”27

In a narration by Ibn Abbas, it was called “Surah al-Man’ia” (the Surah of Protection) because it protects against the torture of the grave. In one of the traditions, the Prophet said: “Everything has a light, and the light of the Qur’an is“Surah an-Nur” (the Surah of Light).28

This was the reason why this surah was called Surah an-Nur” (the Surah of Light).

This surah was also called “Surah al-Aman” (the Surah of Safety) because when unification is non-existent, faith is not complete. As Surah al- Kafirun and this surah relate to one another in terms of the significance of the banishment and attestation of the word of unification, these two surahs together were referred to as the “Ikhlasayn surahs.”

As for its revelation, there are two different opinions as to whether it was a Meccan or Medinan surah. Regarding the reason for its revelation, again there are two varying views due to two differing traditions; some settled the differing opinion of the two traditions by saying there was a repetition of the revelation. These two traditions relate two differing reports as to whether the Jews or the polytheists were the reason for the revelation of this surah.

The reason for its revelation

Those who claim it was revealed in response to the polytheists narrate from Abu al-Aliyah on the authority of Ubay ibn Ka’b, and Sha’bi on the authority of Jabir. The polytheists asked the Prophet “Tell us the linage of your Lord.” After which Allah revealed Surah al-Ikhlas. According to Ikrima, the polytheists said to the Prophet “Tell us about the attributes of your Lord, He who sent you as a Prophet” And as a result, Allah revealed the surah “Say: ‘He is Allah, the Unique One of Absolute Oneness.’”

Those who say it was in response to a question from the Jews narrated this report: A group of Jews came to the Prophet and said, “O Muhammad! Allah created mankind, but who created Allah?” Upon hearing this, the Prophet became extremely angry, and rebuked them for asking such a question. Then Jibril came and said: “O Muhammad! Your Lord has sent an answer to their question. Convey to them “Say: ‘He is Allah, the Unique One of Absolute Oneness.’”

In a report by Qatadah, a group of Jews came to the Prophet and said “Inform us of the ancestry of your Lord.” Upon which the surah “Say: ‘He is Allah, the Unique One of Absolute Oneness’” was revealed.29

According to a narration by Imam ar-Razi, this surah was revealed following the questions put forth by the Christians.30 Ata narrated from Ibn Ab- bas: A Christian delegation that came from Najran asked us to describe our Lord “What is He made from, what substance is He made from?” The Messenger of Allah replied “My Lord is not created from anything, He is the Creator of all things.” Then the surah “Say: ‘He is Allah, the Unique One of Absolute Oneness’” was revealed.

The time or period of the surahs regarding which there is no question of abrogation, bears no great significance. Knowledge of whether a surah is Meccan or Medinan in terms of the reason for its revelation does not change the result or the judgment of the surah. Learning the reason for the revelation of such surahs is simply to clarify the place of its revelation and identify the situation in which it was revealed. As a result, there is no doubt that in addition to all forms of polytheism, this surah also rejects the Christian belief of the trinity.

1.“Say: ‘He is Allah, the Unique One of Absolute Oneness.’”

The initial addressee of this surah is the Prophet, then every believer is its addressee. As the command is expressed so clearly, it emphasizes that this is a Divine statement and there is warning that this must be recited and conveyed word for word. In other words, by accepting that what Allah reveals as the word of truth without any doubt in the heart and confessing this with the tongue, convey this to others how you affirmed it yourself. This is a duty of all believers.

Allah is One, He is unique. Although the word “Ahad” is also used for “Wahid” meaning one, there is a significant difference between the two. Oneness is the most eloquent definition meaning of He is the One and only. The word “Wahid” or one can be used in the relative and nominal sense, and expresses a numeral significance. “Ahad” means absolute oneness, unique, and is used about something uncountable, that which does not accept numerousness, the true One of which there is no other, which is and will always be One. Therefore, the words “Wahid” and “Ahad” do not bear the same meaning.

“Ahad” means unique, the one and only; Ahad is one of the Names of Allah that belongs to Him alone. Nothing can be associated with Him.

In brief, it means “Allah is One,” in whatever way we approach this, in His Holy Essence, His Attributes or His Names, He is Unique, the One who has no partners. Divineness is His alone. The Oneness of Allah is not referring to one in the numeric terms as in two divided by two. The Oneness of Allah is oneness that is unique in every sense, a oneness that rejects partnership or duality in every aspect.

Allah is One, is Unique in every respect. “Allah existed and nothing else existed with Him, and now Allah exists and nothing else exists with Him.” Imam al-Azam Abu Hanifa mentioned this in his work Al-Fiqh

al-Akbar with the words “Allah is One not in numeral sense, but in the sense that He has no partners.”

“Allah is the Eternally-Besought-of-All.”

In other words, “Allah is independent of everything, and everything is dependent upon Him.” He is One, the Sustainer, the Almighty Lord who is the absolute essence of everything, the One upon who everyone is dependent for their needs and requests. Indeed, He is the most perfect, the only One who is Eternal (As-Samad).

It was reported that Abu Hurayra said: “Allah is independent of all, but all are dependent on Him.”31

As-Samad also has other meanings:

The One who is appealed to in every matter, is sought refuge in; without whose command nothing

can happen, the One who is obeyed.

The One who is independent, who does not eat or drink.
Something which is solid, with no holes or emptiness.
The Lord whose lordship has reached its peak.

There is vast meaning in this sentence. Indeed, the word “As-Samad” is recognition of Allah. Therefore, when you say “As-Samad,” the truth that you perceive, acknowledge and imply is unique to Allah in every aspect. In which case, no one but Allah can be called As-Samad.

The word “samad” may be used as a common noun regarding humans. Therefore, those other than Allah may be referred to as “samad” in any aspect. This is why the leader of a tribe is called “samad al-kawm.”

“He begets not, nor is He begotten.”

He begets not, meaning He did not father another. Nor is He begotten, in other words, He was not born, given birth to. He is eternal and did not come into existence after, but existed since past eternity. In the same way that Allah is not the father of children, He is not the son of another. Just as Allah is not a father or begetter, nor is He a son or begotten; this is neither probable nor feasible, but is totally impossible. Indeed, as the one who begets is mortal and dependent, the begotten is by no means independent and is not eternally existent.

The word “lam yalid” refutes the act of begetting, and “wa lam yulad” eliminates being a son or fathered. Because the Christian doctrine of the trinity claims that the father is Allah, then the son is Allah, and that the father obviously comes before the son, whereas “He begets not” was revealed first in this surah and then “Nor is He begotten” particularly to refute this claim.

This surah rejects all those who attribute offspring to Allah. For example the Jews who said “Ezra (Uzayr) is Allah’s son” (at-Tawbah 9:30) and the Christians who say “The Messiah is Allah’s son” (at-Tawbah 9:30) and the Arab polytheists who “…assign daughters to Allah” (an-Nahl 16:57). By revealing that He begets not, Allah the Almighty denied all of these. As a child has to be the same species as his father, whereas Allah is unique Allah is eternal, He has no beginning or end. Therefore, it is impossible for Him to have children. In addition to this, only those who have a spouse can have children, and Allah has no spouse because He is One, He is unique in every sense, there is none of His kind, no equal that He may have offspring. Thus, this is emphasized in the following verse of the Qur’an “The Originator of the heavens and the earth with nothing before Him to imitate. How can He have a child, when there is for Him no consort…” (al-An’am 6:101).

He is neither the son of a father or mother, as everything that is born comes into existence later, whereas Allah is eternal, He existed in pre-eternity, He existed when nothing else existed. In which case it is impossible that Allah was begotten.

4.“And comparable to Him there is none.”

“Kufuw” means being the same in level and value, in other words, it means the same or equal, which can also mean the equivalent or similar. In terms of glory and worthiness, there is no existence that is equal to Allah in any way. There has never been any equivalent to Allah in His essence, in His attributes or His acts; no equal, partner or competitor to oppose or contradict His Uniqueness, and there never will be. In the same way that there was never any equal to Him in the past, there never will be in the future. There is no “Wajib al-Wujud” or “Necessary Existence” other than Allah. Because there never has been in the past, it is impossible for there to be in the future, and because those who come into existence later are descendants or creatures, it is impossible for them to be of His equal in any sense. Therefore, the entire universe and its content, the skies and earth, the objective and subjective worlds, the spirit and body, the material and physical, space and time, the Divine Throne and the heavens, the universe and the Hereafter together are not equal to Allah. Indeed, Allah was existent when none of these existed, He was the One who created all of these.

Everything may have an equal, an equivalent, a partner or an opponent, as it was revealed in the Qur’an “And all things We have created in pairs…” (adh-Dhariyat 51:49). Only Allah has no partner or equal, and never will.

In one of the Sacred Traditions (Hadith Qudsi) it relates: “The son of Adam disbelieves in Me though he ought not and he abuses Me though he has no right. As for his disbelieving in Me, it is his statement that He will not be resurrected as was created, though his recreation is easier for Me than the first creation. As for his abusing Me, it is him saying that Allah has a son, but I am the One, the Eternal. I have neither begotten nor have been begotten nor do I have any match.”32

Traditions conveying the virtues of Surah al-Ikhlas:

In many traditions narrated from the Prophet and the Companions, the Surah al-Ikhlas is reported to be equal to a third of the Qur’an. The noble Prophet said: “Is it difficult for any of you to recite one third of the Qur’an in one night?” One of the Companions said it would be difficult, upon which the Prophet said, “Reciting Surah al-Ikhlas is equal to reciting one third of the Qur’an.”33

In another report the Prophet said: “Whoever recites Surah al-Ikhlas once, it is like he recited a third of the Qur’an, if he reads it twice it is as if he has recited two thirds of the Qur’an, and if he recited it three times, it is as if he has recited the whole of the Qur’an.”34

There are many similar reports. So what does this mean? There are two different views of interpreters and Islamic scholars:

Some scholars claim that this is not in terms of reward, but in terms of meaning. Because the Qur’an is based upon three sciences: The science of “tawhid” (unification), the science of Sharia (Islamic law) and the science of “akhlaq” (Islamic ethics). This surah expresses both the sciences of Islamic law and ethics which is the foundation of the science of unification in the clearest, most excellent manner.

In addition, it was also said that knowledge in the Qur’an is divided in- to three: The verses that testify to the unity of Allah, the verses of Islamic commands and verses conveying examples of advice and warning. This chapter is classified as a third of the Qur’an because it contains verses testifying to the unity of Allah.

Some scholars said this surah is equal to a third of the Qur’an in terms of reward, and claimed that this was the meaning apparent in the traditions.

Although there were some who did not regard one surah being classified as superior to another acceptable and those who contest the difference in virtue of certain surahs, in view of the many traditions regarding this subject, it is surprising that they contest the superiority of this surah. Because the meaning of guidance such as the unity of Allah and the Divine Attributes Surah al-Ikhlas contains is not found in Surah al-Masad. So consequently, superiority is only associated with the sublimity and vastness of meaning.

Surahs which affirm the sublime names and attributes of Allah; that signify His magnificence and glory in comparison with the other surahs are classified as superior in terms of being greater in value and glory.

Additionally, a surah may be called superior in these terms; if Allah rendered the recitation of a surah many times greater than other surahs, and granted reward for its recital He never granted for others. However, we do not know the true explanation or the reason for this degree of value or reward. As the like was said in terms of the superiority of time and space, true worship is that performed for the pleasure of Allah. In brief, any of these aspects regarding superiority is not inconsistent with the equality the Divine Scripts bear in terms of being the Word of Allah and bearing the same characteristics.

The Prophet told one of his Companions who recited this surah in every Prayer: “Your Love of this surah will lead you to Paradise.”35

26 Sunan at-Tirmidhi, Tafsir as-Surah, 112/1, 2

27 Sunan an-Nasai, Istiaza, 1

28 Alusi, Ruhu’l-Ma’ani, XV, 2/341

29 Suyuti, Durru’l-Mansur, 8/670

30 Ar-Razi, Fakhr ad-Din, Tafsir al-Kabir, 32/175

31 Alusi, Ruhu’l-Ma’ani, XV,2/351

32 Sahih al-Bukhari, Tafsir as-Surah, 112

33 Sahih al-Bukhari, Ayman, 3

34 Sahih Muslim, Musafirin, 259

35 Sunan at-Tirmidhi, Fadalilu’l-Qur’an, 11

Akgul, Muhittin. Tafsir: An Introduction to Qur’anic Exegesis. Tughra Books Press, Inc. 2013