Central Theme
This sūrah is among those sūrahs of the Qur’ān the very
name of which reveals its central theme. It is called Ikhlās which is precisely
what the sūrah is all about. Ikhlās means to have faith in God's being and His
attributes or in the essential requisites of His attributes in a way that
eliminates any trace of associating others with Him. As far as accepting God is
concerned, the world has always acknowledged the existence of a superior being.
In fact, this acceptance must be regarded as a self-evident requirement of human
nature. An equally stark reality is that Satan has always remained an eternal
enemy of Tawhīd (oneness of God). He has persisted in trying to deceive man in
this matter by contaminating this concept such that believing Allah at times
became tantamount to not believing Him. To illuminate the essentials of Tawhīd,
God sent forth a long series of Prophets. Unfortunately, time and again, man
continued to squander this reality every time he acquired it. It was for the
sake of Tawhīd that the Prophet Abraham (sws) migrated from his people and
established the abode of his children in a barren stretch of land -- where they
could truly worship God and also remain shielded from the onslaughts of an
idolatrous environment. Quite ironically, his own progeny gradually converted
the centre of Tawhīd (Ka‘bah) built by himself into a temple of idols, as is
mentioned in the Qur’ān. The prejudice of their self-carved idols became so
intense that they vehemently argued with God and His last Prophet (sws) that
until and unless the status of their idols is accepted, they would not
acknowledge the rights of God. It was as a result of this outrageous attitude
that the Prophet (sws) proclaimed his acquittal from them as is mentioned in
Sūrah Kāfirūn.
Period of Revelation
The proclamation of acquittal was solely meant for the
Quraysh and the idolaters of Makkah. Various tribes of the People of the Book
also existed in Arab. Although they were the recipients of holy books, Satan had
inveigled them too into horrible forms of polytheism. They had considerable
influence in Madīnah and its whereabouts, and the Arabs had always openly
acclaimed their superiority in religious affairs.
As long as the Prophet (sws) was in Makkah, their
opposition remained clandestine, but it turned into open hostility after he
migrated to Madīnah. The People of the Book vainly reckoned that since they were
the recipients of Holy Books, the Qur’ān would definitely regard their beliefs
and deeds as superior to those of the idolaters. But the Qur’ān made it very
clear to them that as far as their beliefs and deeds were concerned, they were a
disgrace to mankind. The Christians, particularly, were impelled into open
antagonism like the Jews by the criticism of the Qur’ān on their forms of
polytheism. A united opposition front was thereby created as the Jews, the
Christians and the idolaters became allies against the Islamic forces. The
situation called for a comprehensive explication of the meaning of Ikhlās that
should completely eliminate any shred of polytheism, and as a result of which
the People of the Book and the idolaters should have no doubt about the actual
truth. It was in these circumstances that this sūrah was revealed in Madīnah.
Although a group of scholars believes that its revelation took place in Makkah,
the comprehensive nature of the sūrah, as will be explained later, testifies
that it was revealed in Madīnah, when the enmity of the people of the Book,
especially, the Christians had become evident.
Placement in the Qur’ān
This sūrah is placed after Sūrah Lahab. This is an
indication of the fact that after the destruction of the biggest foe of Islam
(as depicted in Sūrah Lahab ), time is ripe for the proclamation of the essence
of Tawhīd once again in this land, for which Abraham (sws) had built the House
of God. Hence, in this sūrah, the basic Islamic teaching of Tawhīd is forcefully
asserted. Prior to Sūrah Lahab, the glad tidings of the victory of the Islamic
forces are already given in Sūrah Nasr.
The Prophet's struggle against his enemies, as we all very
well know, had nothing to do with worldly gains; rather it had the purpose
before it of establishing the Kingdom of God in the pagan Arabian society, and
in banishing all forms of polytheism from there . Consequently, every aspect of
Tawhīd is highlighted in this sūrah. The Qur’ān actually ends with it because
the last pair of sūrahs which succeed it are in fact more like two sentinels
guarding this treasure of Tawhīd from Satan’s tampering.
Relation to the Overall Arrangement
The overall arrangement of the Qur’ān is such that the
beginning and the end are very similar. The end of the Qur’ān converges to the
topic with which it commences -- Tawhīd and Ikhlās. Sūrah Fātihah and Sūrah
Ikhlās, the beginning and the end of the Qur’ān distinctly bring out the reality
that the concept of Tawhīd encompasses all our beliefs. It is mentioned in Sūrah
Fātihah that God is the sole Cherisher and Sustainer of the worlds and Master of
the Day of Judgement, and as such we all must always express our gratitude to
Him. Here, in this sūrah, the attributes that wipe out any trace of polytheism
are explained positively as well as negatively, which actually forms the basis
of the study of Tawhīd. Moreover, it should also be kept in mind that the sūrahs
which constitute this last group are fundamental to the study of Islam.
Meaning
Say: That God, is alone. He is with every one. He is
neither anyone’s father nor anyone’s son; and there is none like Him.
Explanation
Say: That God is alone. (1)
The word qul is a command that means “to proclaim”, “to
declare”, “to openly announce something” so that every person becomes fully
aware of it and there remains no ambiguity about it, leaving no room for further
arguments. The word is used in this very sense in the opening verse of Sūrah
Kāfirūn as well.
The need for such a declaration only arises when after a
long period of dialogue and debate, it becomes clear that the truth has been
fully disclosed, and people are now indulging in debate only to prolong and
complicate matters. In such cases, it is better to say whatever one has to in a
stern and decisive manner so that the addressees become aware that everything
about the subject has been said; no more time will now be wasted upon the issue
and it is equally unlikely that any change in stance shall occur.
The word huwa in the opinion of this writer is the pronoun
of the fact (Damīr al-Sh`ān), which is used when the implied meaning or
situation is so clearly understood between the speaker and to whom it is
addressed that the mind instinctively jumps to it.
After the advent of Islam, the concepts of God's being and
His attributes were hot subjects of debate. Such was the dominance of these
issues that the other Islamic beliefs of Prophethood and Life in the Hereafter
were only partially discussed. The question of Tawhīd was the most important.
The Quraysh had made it their own as well as their forefathers' point of
prestige and were in no way willing to bear the defamation of their deities or
of their forefathers' who had worshiped them. The Qur’ān in many places has
cited instances when they would fume with rage and would get ready to pounce
upon the preachers of this concept whenever the concept of Tawhīd was brought up
in front of them. On the one hand, was this vanity and ego of the Quraysh and on
the other was the resoluteness of the Qur’ān and the Prophet (sws) that there
shall be no compromise whatsoever between monotheism and polytheism.
As long as this debate continued with the Quraysh, no
confusion arose about God's being or His attributes. They had adopted idolatry
because it was their ancestral religion. They did not indulge in the `holy' art
of fabricating excessively needless distinctions in reasoning to support their
beliefs, simply because they were illiterate. In Madīnah, however, as soon as
the people of the Book became involved in this debate, a new dimension was added
to the affair. In spite of being the recipients of Holy Books, they had become
incriminated with outrageous forms of polytheism. The only difference was that
they had invented a set system to support their beliefs. In this regard, the
weird Christian mythology, in particular, was a fantastic production, unrivalled
as far as the complications and confusions it had created. The Qur’ān challenged
all of them and exposed their heresies upon them. Some among them accepted faith
while others who did not were intellectually defeated by the Qur’ān to the
extent that the Arabs were no longer overawed by their religious superiority.
The new situation called for the revelation of a sūrah
that would root out all traces of polytheism of both the idolaters and the
People of the Book, and would also put a complete halt to Satan's incursions in
the concept of Tawhīd. Needless to say that it had to be both concise and
comprehensive to enable everyone to learn and memorize its contents. As a
result, this sūrah comprising four very short verses was revealed. The profound
meanings it encompasses prompted many scholars to regard it as being a third of
the Qur’ān. A little contemplation shows that there is no exaggeration in this
fact. The message of the Qur’ān can be divided into three distinct topics:
Tawhīd (Monotheism), Risālat (Prophethood) and Ma‘ād (The Hereafter) -- which
means that Tawhīd occupies one third of the Qur’ānic content that is scattered
in various sūrahs. Its core is epitomized in this comprehensive sūrah. In other
words, the gist of the Qur’ānic arguments by which it refutes polytheism is
concisely stated here.
One thing that should be kept in mind is that this sūrah
was not necessarily revealed because someone had inquired from the Prophet (sws)
about the attributes of God; but as is indicated earlier, the very circumstances
in which the question of Tawhīd had become a burning topic were enough to cause
its revelation. Huwallāh means `the God about whom you are debating and arguing
has these attributes; hear them from me …', after which these attributes are
stated. Suffice it to say that to reform heretical beliefs, only a correct
knowledge of these attributes is all that is required after which the path to
the appreciation of other attributes of God is opened.
The word Allah is a noun used for the personal name of
God, and the idolaters of Arabia always regarded it so. The Qur’ān ascribes all
virtuous and gracious attributes of God to this noun. The verse says that God is
Ahad. Linguists clearly differentiate between Ahad and Wāhid. Ahad means someone
in whose being none can be associated, and Wāhid means someone in whose
attributes none can be associated. Probably this is the reason why the word Ahad
has never been used as an attribute other than that of God. This attribute also
necessitates that He have no kin or relations, and at the same time it warrants
that He be unique and peerless in every sense. It also follows from this that
God is uncreated and has always existed, and that everything else has been
created and brought into existence. Naturally, someone who is foremost out of
His own accord should always exist because if at one time He never was, then it
cannot be said of Him that He always existed. Summing up the discussion, two
things must necessarily be accepted: Firstly, God has always existed, and
secondly, everything except Him is His creation. These are the two necessary
outcomes of His uniqueness and to deny both of these would be against sense and
reason.
He is with everyone. (2)
By the word Samad is actually meant a large rock behind
which refuge is sought from an enemy attack. It is because of this root meaning
that it is also used for the leader of a nation, who is a resort and a refuge
for his people. In many holy scriptures, particularly in the Psalms of David,
God has been called a rock, and has also been addressed as the rock of help.
The attribute Samad is mentioned after Ahad to explain and
qualify the meanings of Ahad, just as the attribute Hamīd (worthy of all praise)
is always mentioned immediately after the attribute, Ghanī (free of all needs)
in the Qur’ān. The attribute, Ghanī might create a misconception that since God
is free of all needs and is above His creation, no relationship can be
established with Him. This may cause people to worship other deities as a means
to obtain His nearness. The attribute Hamīd is stated immediately afterwards for
the reason that this misconception should not even originate. It clarifies that
though He does not need any one and is above and beyond His creation, yet He is
the fountainhead of all praises and thanksgivings. As such everyone should turn
to Him and directly seek Him, and never turn to others in despair.
Owing to exactly the same reasons, the attribute Samad
here is mentioned immediately after the attribute Ahad. It serves to caution and
prod someone who might become overwhelmed with the concept of God's uniqueness
and aloofness from all, and regard Him as a detached and an unconcerned Creator.
This might subsequently lead him to worship other beings as a means to procure
His nearness. This can never happen if the implications of Samad are properly
understood. There is no doubt that God is free of all needs and above and beyond
His creation, yet at the same time He provides and sustains them, hears and
answers their calls of distress and fulfils their physical and spiritual needs.
He is a rock behind which refuge can be sought -- a haven and sanctuary for all.
It would be appropriate to mention here the cause which
has so often led a people astray as regards its religious beliefs and opened for
them the way to polytheism. This has been invariably due to the fact that they
did not maintain a balance between certain complementary pairs of attributes of
God. An acute bias towards one of them often made them to completely overlook
the qualifications and stipulations warranted by its counterpart. The Jews and
the Christians, in particular, can be cited as examples in this regard.
He is neither anyone’s father nor anyone’s son. (3)
The word Ahad also implies this meaning as pointed out
before. Matters which may cause gross misconceptions are stressed more than once
in the Qur’ān in various styles so that the true concept becomes so evident that
no one may have an excuse to deny it. So, the whole issue is restated here in
this verse in another way. We must bear in mind that the Arabs also had a
mythology of their own which was very similar in detail to the Greek and Hindu
mythologies. The idolaters regarded the angels to be the daughters of God.
Although the Jews were the recipients of Torah, yet they regarded ‘Uzayr as the
son of God. The Christians had established the Trinity of the Father, the Son
and the Holy Ghost. Their prejudice for Trinity took them so far that at one
time their priests, at whose hands people accepted Christianity, made their
converts curse the God whose attributes are spelled out in this sūrah. Indeed,
the anger and the venom they had for this sūrah was because the concept of
Tawhīd expressed in it had made a direct hit upon their beliefs. Considering it,
God could be regarded neither as a father nor a son, nor could anyone be
regarded as His mother.
Historically, the Qur’ān was the first to kindle the light
of Tawhīd in this world in such a profound manner. This fact is now being
acknowledged even by people who at one time were confined in the shackles of
national and religious prejudices, and were in no way willing to come out and
face the reality. The Christians, who once cursed the God whose attributes are
mentioned in this sūrah, have now people among them who openly acclaim that the
Qur’ān was the foremost in enlightening the world with the true concept of
Tawhīd in such a profound manner.
And there is none like Him. (4)
“Kufuwun” means `equal, like, peer, match, similar'. This
verse means that Allah has no parallel or equal. He is the Creator and all other
things are His creation. Everyone has needs while He has none. All need Him
while He needs none. Everyone is mortal while He is the only immortal.
Summary
Summing up, the message of the sūrah lies in the concept
of Tawhīd it brings out by mention of certain complementary pairs of attributes
of God. The essence of which is that God has always existed and shall always
exist; He was when there was nothing and shall remain when everything ceases to
be; He is complete and entire in His being and is above all needs; everyone
needs Him while He needs none; He is a refuge for all and on Him everyone
depends; He brings everything into existence, and by His orders everything is
destroyed; He is father to none nor has He a father; He is the Creator and the
Cherisher of all and fashions and sustains everything; nothing is from His
substance and being; He has no peer or equal and indeed all are His servants and
slaves.
(Translated from "Tadabbur-i-Qur’ān" by Shehzad Saleem)
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