An-Nasr

Interpretation of the 256 verse of Surah Al-Baqara

 

No Compulsion in Religion

Allah says,

لَا إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ

There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.

لَا إِكْرَاهَ فِي الدِّينِ
(There is no compulsion in religion),

meaning, "Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty.

Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam."

It was reported that;

the Ansar were the reason behind revealing this Ayah, although its indication is general in meaning.

Ibn Jarir recorded that Ibn Abbas said (that before Islam),

"When (an Ansar) woman would not bear children who would live, she would vow that if she gives birth to a child who remains alive, she would raise him as a Jew.

When Banu An-Nadir (the Jewish tribe) were evacuated (from Al-Madinah), some of the children of the Ansar were being raised among them, and the Ansar said, `We will not abandon our children.'

Allah revealed,
لَا إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ
(There is no compulsion in religion. Verily, the right path has become distinct from the wrong path)." Abu Dawud and An-Nasa'i also recorded this Hadith.

As for the Hadith that Imam Ahmad recorded, in which Anas said that the Messenger of Allah said to a man,
أَسْلِم
"Embrace Islam."

The man said, "I dislike it." The Prophet said,
وَإِنْ كُنْتَ كَارِهًا
"Even if you dislike it."

First, this is an authentic Hadith, with only three narrators between Imam Ahmad and the Prophet.

However, it is not relevant to the subject under discussion, for the Prophet did not force that man to become Muslim.

The Prophet merely invited this man to become Muslim, and he replied that he does not find himself eager to become Muslim. The Prophet said to the man that even though he dislikes embracing Islam, he should still embrace it, `for Allah will grant you sincerity and true intent.'
Tawhid is the Most Trustworthy Handhold

Allah's statement,

فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُوْمِن بِاللّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لَا انفِصَامَ لَهَا وَاللّهُ سَمِيعٌ عَلِيمٌ



Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.

is in reference to, "Whoever shuns the rivals of Allah, the idols, and those that Shaytan calls to be worshipped besides Allah, whoever believes in Allah's Oneness, worships Him alone and testifies that there is no deity worthy of worship except Him,
فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ
(then he has grasped the most trustworthy handhold).

Therefore, this person will have acquired firmness (in the religion) and proceeded on the correct way and the straight path.

Abu Al-Qasim Al-Baghawi recorded that Umar said,

"Jibt means magic, and Taghut means Shaytan.

Verily, courage and cowardice are two instincts that appear in men, the courageous fights for those whom he does not know and the coward runs away from defending his own mother. Man's honor resides with his religion and his status is based upon his character, even if he was Persian or Nabatian."

Umar's statement that Taghut is Shaytan is very sound, for this meaning includes every type of evil that the ignorant people of Jahiliyyah (pre Islamic era of ignorance) fell into, such as worshipping idols, referring to them for judgment, and invoking them for victory.

Allah's statement,

فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لَا انفِصَامَ لَهَا

then he has grasped the most trustworthy handhold that will never break,

means, "He will have hold of the true religion with the strongest grasp."

Allah equated this adherence to the firm handhold that never breaks because it is built solid and because its handle is firmly connected. This is why Allah said here,
فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لَا انفِصَامَ لَهَا
(then he has grasped the most trustworthy handhold that will never break).

Mujahid said,

"The most trustworthy handhold is Iman (faith)."

As-Suddi said that;

it refers to Islam.

Imam Ahmad recorded that Qays bin Abbad said,

"I was in the Masjid when a man whose face showed signs of humbleness came and prayed two Rak`ahs that were modest in length. The people said, `This is a man from among the people of Paradise.' When he left, I followed him until he entered his house, and I entered it after him and spoke with him. When he felt at ease, I said to him, `When you entered the Masjid, the people said such and such things.'

He said, `All praise is due to Allah! No one should say what he has no knowledge of. I will tell you why they said that.

I saw a vision during the time of the Messenger of Allah, and I narrated it to him. I saw that I was in a green garden, and he described the garden's plants and spaciousness, `and there was an iron pole in the middle of the garden affixed in the earth and its tip reached the sky. On its tip, there was a handle, and I was told to ascend the pole. I said, `I cannot.' Then a helper came and raised my robe from behind and said to me, `Ascend.' I ascended until I grasped the handle and he said to me, `Hold on to the handle.' I awoke from that dream with the handle in my hand.

I went to the Messenger of Allah and told him about the vision and he said,

أَمَّا الرَّوْضَةُ فَرَوْضَةُ الاِْسْلَمِ وَأَمَّا الْعَمُودُ فَعَمُودُ الاِْسْلَمِ وَأَمَّا الْعُرْوَةُ فَهِيَ الْعُرْوَةُ الْوُثْقَى أَنْتَ عَلَى الاِْسْلَمِ حَتَّى تَمُوت

As for the garden, it represents Islam; as for the pole, it represents the pillar of Islam; and the handle represents the most trustworthy handhold. You shall remain Muslim until you die.

This Companion was Abdullah bin Salam."

This Hadith was also collected in the Two Sahihs; and Al-Bukhari also recorded it with another chain of narration

Interpretation of the 255 verse of Surah Al-Baqara

The Virtue of Ayat Al-Kursi 

This is Ayat Al-Kursiand tremendous virtues have been associated with it, for the authentic Hadith describes it as `the greatest Ayah in the Book of Allah.'

Imam Ahmad recorded that Ubayy bin Ka`b said that;

the Prophet asked him about the greatest Ayah in the Book of Allah, and Ubayy answered, "Allah and His Messenger know better."

When the Prophet repeated his question several times, Ubayy said, "Ayat Al-Kursi."

The Prophet commented,

لِيَهْنِكَ الْعِلْمُ أَبَا الْمُنْذِرِ وَالَّذِي نَفْسِي بِيَدِهِ إِنَّ لَهَا لِسَانًا وَشَفَتَيْنِ تُقَدِّسُ الْمَلِكَ عِنْدَ سَاقِ الْعَرْش

Congratulations for having knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul! This Ayah has a tongue and two lips with which she praises the King (Allah) next to the leg of the Throne.

This Hadith was also collected by Muslim, but he did not include the part that starts with, "By He in Whose Hand..."

Imam Ahmad recorded that;

Abu Ayub said that he had some dates and a Ghoul used to take some, and he complained to the Prophet.

The Prophet said to him, "When you see her, say, `In the Name of Allah, answer to the Messenger of Allah'."

Abu Ayub said that when she came again, he said these words and he was able to grab her.

She begged, "I will not come again," so Abu Ayub released her.

Abu Ayub went to the Prophet and the Prophet asked him, "What did your prisoner do?"

Abu Ayub said, "I grabbed her and she said twice, `I will not come again,' and I released her."

The Prophet said, "She will come back."

Abu Ayub said, "So I grabbed her twice or three times, yet each time (I would release her when) she vowed not to come back.

I would go to the Prophet who would ask me, `What is the news of your prisoner?' I would say, `I grabbed her, then released her when she said that she would not return.'

The Prophet would say that she would return.

Once, I grabbed her and she said, `Release me and I will teach you something to recite so that no harm touches you, that is, Ayat Al-Kursi.'

Abu Ayub went to the Prophet and told him, and the Prophet said, "She is liar, but she told the truth."

At-Tirmidhi recorded this Hadith in the chapter of the virtues of the Qur'an and said, "Hasan Gharib."

In Arabic, `Ghoul' refers to the Jinn when they appear at night.

Al-Bukhari recorded a similar story in his Sahih from Abu Hurayrah, in the chapters on the virtues of the Qur'an and the description of Shaytan. In this narration, Abu Hurayrah said,

"Allah's Messenger assigned me to keep watch over the Sadaqah (charity) of Ramadan. A person snuck in and started taking handfuls of foodstuff. I caught him and said, `By Allah, I will take you to Allah's Messenger.'

He said, `Release me, for I am meek and have many dependents and am in great need.'

I released him, and in the morning Allah's Messenger asked me, `What did your prisoner do yesterday, O Abu Hurayrah!'

I said, `O Allah's Messenger! He complained of being needy and of having many dependents, so I pitied him and let him go.'

Allah's Messenger said, `Indeed, he told you a lie and will be coming again.'

I believed that he would show up again, for Allah's Messenger had told me that he would return. So, I watched for him. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, `I will definitely take you to Allah's Messenger.'

He said, `Leave me, for I am very needy and have many dependents. I promise I will not come back again.'

I pitied him and let him go.

In the morning Allah's Messenger asked me, `What did your prisoner do last night, O Abu Hurayrah!'

I replied, `O Allah's Messenger! He complained of his great need and of too many dependents, so I took pity on him and set him free.'

Allah's Messenger said, `Verily, he told you a lie; he will return.'

I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, `I will surely take you to Allah's Messenger as it is the third time you promised not to return, yet you returned.'

He said, `Let me teach you some words which Allah will give you benefit from.'

I asked, `What are they?'

He replied, `Whenever you go to bed, recite Ayat Al-Kursi- Allahu la ilaha illa Huwal-Hayyul-Qayyum, till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.'

So, I released him.

In the morning, Allah's Messenger asked, `What did your prisoner do yesterday?'

I replied, `O Allah's Messenger! He claimed that he would teach me some words by which Allah will grant me some benefit, so I let him go.'

Allah's Messenger asked, `What are they?'

I replied, `He said to me:Whenever you go to bed, recite Ayat Al-Kursi from the beginning to the end, Allahu la ilaha illa Huwal-Hayyul-Qayyum. He further said to me:(If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.'

(One of the narrators) then commented that they (the Companions) were very keen to do good deeds.

The Prophet said, `He spoke the truth, although he is a liar.

Do you know whom you were talking to, these three nights, O Abu Hurayrah!'

Abu Hurayrah said, `No.'

He said, `It was Shaytan."'

An-Nasa'i also recorded this Hadith in Al-Yawm wa Al-Laylah.

Allah's Greatest Name is in Ayat Al-Kursi 

Imam Ahmad recorded that Asma' bint Yazid bin As-Sakan said,

"I heard the Messenger of Allah say about these two Ayat,

اللّهُ لَا إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ

 Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) (2:255), and,

الم

 -

اللّهُ لا إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ

 (Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists), (3:1-2) 

إِنَّ فِيهِمَا اسْمَ اللهِ الاَْعْظَم

They contain Allah's Greatest Name. 

This is also the narration collected by Abu Dawud, At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, "Hasan Sahih".

Further, Ibn Marduwyah recorded that Abu Umamah reported that the Prophet said,

اسْمُ اللهِ الاَْعْظَمُ الَّذِي إِذَا دُعِيَ بِهِ أَجَابَ فِي ثَلَثٍ سُورَةِ الْبَقَرَةِ وَالِ عِمْرَانَ وَطه

Allah's Greatest Name, if He was supplicated with it, He answers the supplication, is in three Surahs - Al-Baqarah, Al Imranand Ta-Ha.

Hisham bin Ammar, the Khatib (orator) of Damascus (one of the narrators in the above narration), said,

"As for Al-Baqarah, it is in,

اللّهُ لَا إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ

Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists,

in Al Imran, it is in,

الم

اللّهُ لا إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ

Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists, (3:1-2), 

while in Ta-Ha, it is in,

وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ

And (all) faces shall be humbled before (Allah), the Ever Living, the One Who sustains and protects all that exists, (20:111).

Ayat Al-Kursi has Ten Complete Arabic Sentences

1. Allah's statement, 

اللّهُ لَا إِلَـهَ إِلاَّ هُوَ

Allah! None has the right to be worshipped but He,

mentions that Allah is the One and Only Lord of all creation.

2. Allah's statement, 

الْحَيُّ الْقَيُّومُ

Al-Hayyul-Qayyum,

testifies that Allah is the Ever Living, Who never dies, Who sustains everyone and everything. All creation stands in need of Allah and totally relies on Him, while He is the Most Rich, Who stands in need of nothing created.

Similarly, Allah said,

وَمِنْ ءَايَـتِهِ أَن تَقُومَ السَّمَأءُ وَالاٌّرْضُ بِأَمْرِهِ

And among His signs is that the heaven and the earth stand by His command. (30:25)

3. Allah's statement, 

لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ

Neither slumber nor sleep overtakes Him,

means, no shortcoming, unawareness or ignorance ever touches Allah. Rather, He is aware of, and controls what every soul earns, has perfect watch over everything, nothing escapes His knowledge, and no secret matter is secret to Him.

Among His perfect attributes, is the fact that He is never effected by slumber or sleep. Therefore, Allah's statement,

لَا تَأْخُذُهُ سِنَةٌ

 (Neither slumber overtakes Him) indicates that no unawareness due to slumber ever overtakes Allah.

Allah said afterwards,

وَلَا نَوْمٌ

 (nor sleep), which is stronger than slumber.

It is recorded in the Sahih that Abu Musa said,

"The Messenger of Allah delivered a speech regarding four words:

إِنَّ اللهَللهَل يَنَامُ وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ يُرْفَعُ إِلَيْهِ عَمَلُ النَّهَارِ قَبْلَ عَمَلِ اللَّيْلِ وَعَمَلُ اللَّيْلِ قَبْلَ عَمَلِ النَّهَارِ حِجَابُهُ النُّورُ أَوِ النَّارُ لَوْ كَشَفَهُ لَاَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِه

Allah does not sleep, and it does not befit His majesty that He sleeps. He lowers the scales and raises them. The deeds of the day are resurrected in front of Him before the deeds of the night, and the deeds of the night before the deeds of the day. His Veil is light, or fire, and if He removes it, the rays from His Face would burn whatever His sight reaches of His creation.

4. Allah's statement, 

لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الَارْضِ

To Him belongs whatever is in the heavens and whatever is on the earth,

indicates that everyone is a servant for Allah, a part of His kingdom and under His power and authority.

Similarly, Allah said,

إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ اتِى الرَّحْمَـنِ عَبْداً

لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً

وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً

There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting.

And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender). (19:93-95)

5. Allah's statement, 

مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ

Who is he that can intercede with Him except with His permission,

is similar to His statements,

وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لَا تُغْنِى شَفَـعَتُهُمْ شَيْياً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَأءُ وَيَرْضَى

And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with. (53:26)

and,

وَلَا يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى

They cannot intercede except for him with whom He is pleased. (21:28) 

These Ayat assert Allah's greatness, pride, and grace, and that no one dares to intercede with Him on behalf of anyone else, except by His permission.

Indeed, the Hadith about the intercession, states that the Prophet said,

اتِي تَحْتَ الْعَرْشِ فَأَخِرُّ سَاجِدًا فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي ثُمَّ يُقَالُ ارْفَعْ رَأْسَكَ وَقُلْ تُسْمَعْ وَاشْفَعْ تُشَفَّعْ

I will stand under the Throne and fall in prostration, and Allah will allow me to remain in that position as much as He wills. I will thereafter be told, "Raise your head, speak and you will be heard, intercede and your intercession will be accepted".

قَالَ فَيَحُدُّ لِي حَدًّا فَأُدْخِلُهُمُ الْجَنَّة

The Prophet then said, "He will allow me a proportion whom I will enter into Paradise."

6. Allah's statement, 

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ

He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter,

this refers to His perfect knowledge of all creation; its past, present and future.

Similarly, Allah said that the angels proclaimed;

وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذلِكَ وَمَا كَانَ رَبُّكَ نَسِيّاً

And we (angels) descend not except by the command of your Lord (O Muhammad). To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful. (19:64)

7. Allah's statement, 

وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء

And they will never compass anything of His Knowledge except that which He wills,

asserts the fact that no one attains any part of Allah's knowledge except what Allah conveys and allows.

This part of the Ayah indicates that no one ever acquires knowledge of Allah and in His Attributes, except what He conveys to them.

For instance, Allah said,

وَلَا يُحِيطُونَ بِهِ عِلْماً

But they will never compass anything of His knowledge. (20:110)

8. Allah's statement, 

وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالَارْضَ

His Kursi extends over the heavens and the earth. 

Waki narrated in his Tafsir that Ibn Abbas said,

"Kursi is the footstool, and no one is able to give due consideration to (Allah's) Throne."

Al-Hakim recorded this Hadith in his Mustadrak from Ibn Abbas, who did not relate it to the Prophet.

Al-Hakim said, "It is Sahih according to the criteria of the Two Sahihs, and they (Al-Bukhari and Muslim) did not record it."

In addition, Ad-Dahhak said that Ibn Abbas said,

"If the seven heavens and the seven earths were flattened and laid side by side, they would add up to the size of a ring in a desert, compared to the Kursi."

9. Allah's statement, 

وَلَا يَوُودُهُ حِفْظُهُمَا

And He feels no fatigue in guarding and preserving them,

meaning, it does not burden or cause Him fatigue to protect the heavens and earth and all that is in between them. Rather, this is an easy matter for Him.

Further, Allah sustains everything, has perfect watch over everything, nothing ever escapes His knowledge and no matter is ever a secret to Him. All matters are insignificant, modest and humble before Him.

He is the Most Rich, worthy of all praise. He does what He wills, and no one can ask Him about what He does, while they will be asked. He has supreme power over all things and perfect alertness concerning everything.

He is the Most High, the Greatest, there is no deity worthy of worship except Him, and no Lord other than Him.

10. Allah's statement, 

وَهُوَ الْعَلِيُّ الْعَظِيمُ

And He is the Most High, the Most Great,

is similar to His statement,

الْكَبِيرُ الْمُتَعَالِ

the Most Great, the Most High. (13:9) 

These and similar Ayat and authentic Hadiths about Allah's Attributes must be treated the way the Salaf (righteous ancestors) treated them by accepting their apparent meanings without equating them (with the attributes of the creation) or altering their apparent meanings

Interpretation of the 4th verse of Surah Al-Ikhlaas

Interpretation of the 4th verse of Surah Al-Ikhlaas

And there is none comparable to Him.

Mujahid said,
وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ
(And there is none comparable to Him),

"This means He does not have a spouse."

This is as Allah says,

بَدِيعُ السَّمَـوَتِ وَالاٌّرْضِ أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَّهُ صَـحِبَةٌ وَخَلَقَ كُلَّ شَىْءٍ

He is the Originator of the heavens and the earth. How can He have children when He has no wife He created all things. (6:101)

meaning, He owns everything and He created everything. So how can He have a peer among His creatures who can be equal to Him, or a relative who can resemble Him. Glorified, Exalted and far removed is Allah from such a thing.

Allah says,

وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً

لَقَدْ جِيْتُمْ شَيْياً إِدّاً

تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً

أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً

وَمَا يَنبَغِى لِلرَّحْمَـنِ أَن يَتَّخِذَ وَلَداً

إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ اتِى الرَّحْمَـنِ عَبْداً

لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً

وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً

And they say:Ar-Rahman has begotten a son. Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, that they ascribe a son to Ar-Rahman. But it is not suitable for Ar-Rahman that He should beget a son.

There is none in the heavens and the earth but comes unto Ar-Rahman as a slave. Verily, He knows each one of them, and has counted them a full counting. And all of them will come to Him alone on the Day of Resurrection. (19:88-95)

And Allah says,

وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ

لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ

And they say:

"Ar-Rahman has begotten a son. Glory to Him! They are but honored servants. They speak not until He has spoken, and they act on His command. (21:26-27)

Allah also says,

وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ

سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ

And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear before Him.

Glorified is Allah! (He is free) from what they attribute unto Him! (37:158-159)

In Sahih Al-Bukhari, it is recorded that that the Prophet said,

لَاا أَحَدَ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللهِ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم

There is no one more patient with something harmful that he hears than Allah. They attribute a son to Him, while it is He Who gives them sustenance and cures them.

Al-Bukhari also recorded from Abu Hurayrah that the Prophet said,

قَالَ اللهُ عَزَّ وَجَلَّ

كَذَّبَنِي ابْنُ ادَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ

وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذَلِكَ

فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَقَوْلُهُ

لَنْ يُعِيدَنِي كَمَا بَدَأَنِي وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِهِ

وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ اتَّخَذَ اللهُ وَلَدًا

وَأَنَا الاْأَحَدُ الصَّمَدُ
لَمْ أَلِدْ وَلَمْ أُولَدْ

وَلَمْ يَكُنْ لِي كُفُوًا أَحَد

Allah the Mighty and Majestic says,

"The Son of Adam denies Me and he has no right to do so,

and he abuses Me and he has no right to do so.

In reference to his denial of Me, it is his saying:`He (Allah) will never re-create me like He created me before.' But the re-creation of him is easier than his original creation.

As for his cursing Me, it is his saying:`Allah has taken a son.'

But I am the One, the Self-Sufficient Master. I do not give birth, nor was I born, and there is none comparable to Me."

This is the end of the Tafsir of Surah Al-Ikhlas, and all praise and blessings are due to Allah.

Interpretation of the 3rd verse of Surah Al-Ikhlaas

Interpretation of the 3rd verse of Surah Al-Ikhlaas

He begets not, nor was He begotten.

meaning, He does not have any child, parent or spouse.

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

Interpretation of the 2nd verse of Surah Al-Ikhlaas

 

Interpretation of the 2nd verse of Surah Al-Ikhlaas

Allah As-Samad,

Ikrimah reported that Ibn Abbas said,

"This means the One Who all of the creation depends upon for their needs and their requests."

Ali bin Abi Talhah reported from Ibn Abbas,

- "He is the Master Who is perfect in His sovereignty,

- the Most Noble Who is perfect in His nobility,

- the Most Magnificent Who is perfect in His magnificence,

- the Most Forbearing Who is perfect in His forbearance,

- the All-Knowing Who is perfect in His knowledge, and

- the Most Wise Who is perfect in His wisdom.

- He is the One Who is perfect in all aspects of nobility and authority.

He is Allah, glory be unto Him. These attributes are not befitting anyone other than Him. He has no coequal and nothing is like Him. Glory be to Allah, the One, the Irresistible."

Al-A`mash reported from Shaqiq, who said that Abu Wa'il said, 

" 

الصَّمَدُ

 As-Samad, is the Master Whose control is complete."

Allah is Above having Children and procreating 

Then Allah says,

لَمْ يَلِدْ وَلَمْ يُولَدْ

Interpretation of the 1st verse of Surah Al-Ikhlaas

Interpretation of the 1st verse of Surah Al-Ikhlaas

The reason for the revelation of this Surah has already been mentioned.

Ikrimah said,

"When

- the Jews said, `We worship Uzayr, the son of Allah,' and

- the Christians said, `We worship the Messiah (Isa), the son of Allah,' and

- the Zoroastrians said, `We worship the sun and the moon,' and

- the idolators said, `We worship idols,'

Allah revealed to His Messenger, 

قُلْ هُوَ اللَّهُ أَحَدٌ

Say:"He is Allah, One."

meaning,

- He is the One, the Singular,

- Who has no peer,

- no assistant, no rival,

- no equal and none comparable to Him.

This word (Al-Ahad) cannot be used for anyone in affirmation except Allah the Mighty and Majestic, because He is perfect in all of His attributes and actions.

Concerning His saying, 

اللَّهُ الصَّمَدُ