B i s m i l l a a h i r R a h m a a n i r R a h e e m
Teachings of the Qur'aan
Al-Ikhlaas
Soorah 112:1-4
Name and Background
Teachings and Commentary
Ayub A. Hamid
Name and Background
Like Al-Faatihah, the first Soorah of the Qur-aan, the name
of this Soorah is not any word from its contents but, instead, the topic of the
Soorah has been used as its name.
Ikhlaas means purity and exclusivity. This Soorah describes
the pure concept of Towheed[1] so that a person can save himself from any
notions of equating anything or anyone with Allaah Subhaanahu wa Ta'aala in any
respect. It corrects a believer's views about Allaah and negates all forms of
Shirk (idolatry or polytheism - misconceived beliefs that people may harbour in
terms of assuming partners in Allaah's person or in His attributes). It does so
in such a concise, simple and effective manner that a listener can easily
learn, understand and remember it.
When the Prophet sall Allaahu 'alayhi wa sallam was commanded
to undertake the Islamic mission, people of the world had adopted a variety of
illogical, irrational, erroneous and corrupt views about God. Many Arabs
believed in Allaah as the Supreme God, but also worshipped different wooden,
stone, golden and silver idols. They also believed that the angels were
Allaah's daughters and that all those idols and daughters were helpers and
favourites of Allaah and His partners in divinity. Christians claimed to
believe in one God but considered Jesus 'alayhissalaam as His son. They
ascribed divinity to Jesus 'alayhissalaam as well as the Holy Ghost and
regarded them as partners with Allaah. For this reason, some of them considered
Mary (Maryam) as the "Mother of God". Both idolaters and Christians believed
that a human being can be God-incarnate. The Jews also claimed to believe in
one God but their concept of God was also totally defective. Like Idolaters and
Christians, the Jewish concept of God visualized Him in the finite shape of
human being and He was described like a finite entity who walked and talked
like a human being, who had to go into the garden to find Adam 'alayhissalaam
and to call him in order to locate him, who would wrestle with Jacob
'alayhissalaam, etc. There were also those who thought that He Himself is
everything - everything in the universe being part of God's own being. None of
these people had a clear concept of Allaah being one, unique and infinite in
His person, in His attributes and in His ways to make things happen. This
Soorah was revealed to correct all those corrupted notions about Allaah. Hence,
whenever, any of these groups were encountered and they argued about the
attributes of Allaah or wanted to know about Him, this Soorah was recited to
them to present the Islamic concept of Towheed.
As this Soorah was recited by the Prophet sall Allaahu
'alayhi wa sallam to different groups of people at different times explaining
to them about the Islamic concept of God and Towheed, some listeners reported
as if it was revealed at that time. For this reason, there have been different
reports about the timing of the revelation of this Soorah.
This Soorah has been placed at this spot after the
announcement of the success of the prophetic Islamic mission and the failure of
the opponents to pronounce clearly once and for all the message of Towheed -
the objective of the Islamic mission. The Qur-aan opened with Soorah Faatihah
acknowledging the Towheed of Allaah Subhaanahu wa Ta'aala and seeking the right
path based on it. Then, after dealing with the different stages of the Islamic
mission, the Qur-aan concluded with the declaration of victory and reiteration
of the concise message of Towheed. The two Soorahs after this describe the best
way to protect oneself from deviating from the straight path of Towheed. In
other words, they describe Allaah's refuge as the necessary means of
persevering on this path.
Teachings
In the name of Allaah, the Most Gracious, the Most Merciful.
1 Proclaim! He is Allaah, the One and Unique. 2 Allaah is
eternally independent on Whom everyone depends. 3 He has not fathered anyone
nor was He fathered, 4 nor is there any equivalent to Him.
Commentary
In view of all the cacophony of human views about God that
were raging in response to the Prophet sall Allaahu 'alayhi wa sallam's call
towards Islam and that continue to rage in the world today, the Prophet sall
Allaahu 'alayhi wa sallam and the Muslims have been told to proclaim the
Towheed of Allaah Subhaanahu wa Ta'aala in a clear, succinct and uncompromising
way.
The first verse mentions "Allaah" as the personal name of God
and describes Him as "Ahad". Although "Ahad" means "one", this is a unique and
singular use of this word as an attribute of an entity. It has never been used
for anyone except for Allaah. In Arabic, "Waahid" also meaning "one" is used as
an attribute. But "Waahid" connotes one out of many or one out of a species.
When there are many, "Waahid" is used to talk about one of them. The use of
"Ahad" for Allaah signifies His uniqueness, that is, He is not only "One" but
also absolutely "Unique". It refers to His infiniteness in existence, in shape,
in nature, in person and in every attribute that we can think of. This
uniqueness and infiniteness rejects all notions of His having any finite or
human-like shape, acting in a human-like or in any finite manner, being a
composite of different entities (whether it is the concept of three-in-one or
the concept of everything being part of God Himself or any human capability of
becoming a part of God), having a beginning or end, being confined to any place
or time for any reason or cause, and so on and so forth. "Ahad" negates all
those notions and speculations about Him that may, in any way, negate His
absolute and total Uniqueness vis-à-vis anything He has created.
The second verse describes His attribute of being "As-Samad".
"Samad" means a big rock or mountain that can be effectively used for
protection from enemy attacks. It also means a perfect leader or chief who
protects his people from dangers, who fulfills their needs, guides them and
solves their problems and, hence, all his people come to him for help. Lest
some people conclude from His Infiniteness and Uniqueness that Allaah
Subhaanahu wa Ta'aala is not concerned about the needs and well being of His
creations, this verse clarifies that He is "Samad". Rather, Allaah Subhaanahu
wa Ta'aala is "As-Samad" - the only perfect, real and eternal "Samad". Allaah
Subhaanahu wa Ta'aala is independent of all and no one can be of any help or
use to Him, but He takes care of every kind of needs of everyone. In fact He
is the only Source on which everyone of His creations depends, and He is the
only One Who has the power, resources and might to fulfill the needs of
everyone at the same time, all the time.
The third verse explains Allaah Subhaanahu wa Ta'aala's
uniqueness and infiniteness further so that this point is absolutely clear. He
always was -- He was not born to anyone at any time. He always will be -- and
thus, He does not need any offspring to take His place or to do anything
whatsoever for Him. He is absolutely above and beyond these finite human
attributes and needs of being born, and having children. People must not apply
human concepts to the Infinite Creator.
The fourth verse expounds it further that absolutely no
entity in the universe can be equal to Allaah Subhaanahu wa Ta'aala in any
respect whatsoever, partner with Him in any matter whatsoever, similar to Him
in any way whatsoever or comparable to Him in any manner whatsoever.
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[1] The concept of Allaah Subhaanahu wa Ta'aal's Oneness and
Uniqueness in His person as well as in all of His Attributes.
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Copyright © 2008 Ayub A. Hamid
All rights reserved
This document may be used, only with this copyright notice
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attributed to the author Ustaadz Ayub A. Hamid. Contact the author for all
other rights, which are reserved.
Note: This series is providing the teachings of the Qur'aan,
not a literal translation. Instead of literal translation, it gives
interpretive meanings of the verses, along with their contextual details.
Please remember that any translation of the Holy Qur'aan is in fact only an
expression of the translator's understanding of the Word of Allaah Subhaanahu
wa Ta'aala, and hence cannot be equated with the Qur'aan itself. Only the
original Arabic text can be called the Holy Qur'aan.
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Ustaadz Ayub A. Hamid is a visionary and strategic Islamic
thinker residing in Canada for the last 33 years. His recently published books
are:
1. Islam - Does It Make Sense?
2. Unveiling the Commands-The Truth about Hijaab, Khimaar
and Jilbaab.
3. Finding A Soulmate - A Guide for Parents and Youth.
4. A Book Unlike Any Other.
5. Islam - Adopting Its Paradigms.
6. Exploring the Islamic Beliefs.
http://soundvisioncanada.com/shop/pbrowse.asp?Pg=3&Cat=10004
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The following soowar 'Teachings of the Qur'aan' series by
Ustaadz Ayub A. Hamid, are available on request:-
Al Faatihah
Al Baqarah
Aali 'Imraan
A Nisaa'
Al Maaidah
Al An`aam
Al A`raaf
Al Anfaal
At Teen
Al`Alaq
Al Qadr
Al Bayyinah
Al Zilzaal
Al Aadiyatt
Al Qaari`ah
At Takaathur
Al`Asr
Al Humazah
Al Feel
Al Quraish
Al Maa`oon
Al-Kowthar
Al Kaafiroon
Al Nasr
Al Lahab
K a r i m a
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