Overview - Surah 112: al-Ikhlas (Sincerity)
This is a great Surah of Tawhid. It speaks about the oneness of Allah. The Surah is named al-Ikhlas - which can be translated as 'pure, complete, sincerity'. Interestingly, the word does not appear in the Surah itself.
There are 4 Ayat in this Surah.
Overview
| Total Ayat | 4 |
| Total Words * | 15 |
| Root Words * | 8 |
| Unique Root Words * | 2 |
| Makki / Madani | Makki |
| Chronological Order* | 22nd (according to Ibn Abbas) |
| Year of Revelation* | 5th year of Prophethood |
| Events during/before this Surah*
Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
| |
| Events during/after still to occur*
2nd Migration to Abyssinia,Boycott of Banu Hashim Yr 1,Boycott of Banu Hashim Yr 2,Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
| |
| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
| |
| Surah Index
God (has no son)
| |
Theme 1: Tawhid
Pure sincerity. Performing actions only for His pleasure alone.
Manuscripts / Inscriptions
1st Century AH
91 H (710 CE)
1490 CE
1641 CE
1st Century Hijrah (7th Century CE)
77 AH (697 AD)
- Surah al-Ikhlas [112], al-Falaq [113] and an-Nas [114] all begin with 'Qul' - Say....
-
حَدَّثَنَا عُقْبَةُ بْنُ مُكْرَمٍ الْعَمِّيُّ الْبَصْرِيُّ، حَدَّثَنَا ابْنُ أَبِي فُدَيْكٍ، أَخْبَرَنَا سَلَمَةُ بْنُ وَرْدَانَ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ لِرَجُلٍ مِنْ أَصْحَابِهِ " هَلْ تَزَوَّجْتَ يَا فُلاَنُ " . قَالَ لاَ وَاللَّهِ يَا رَسُولَ اللَّهِ وَلاَ عِنْدِي مَا أَتَزَوَّجُ بِهِ . قَالَ " أَلَيْسَ مَعَكَ (قُلْ هُوَ اللَّهُ أَحَدٌ ) " . قَالَ بَلَى . قَالَ " ثُلُثُ الْقُرْآنِ " . قَالَ " أَلَيْسَ مَعَكَ ( إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ ) " . قَالَ بَلَى . قَالَ " رُبُعُ الْقُرْآنِ " . قَالَ " أَلَيْسَ مَعَكَ قُلْ يَا أَيُّهَا الْكَافِرُونَ " . قَالَ بَلَى قَالَ " رُبُعُ الْقُرْآنِ " . قَالَ " أَلَيْسَ مَعَكَ (إِذَا زُلْزِلَتِ الأَرْضُ ) " . قَالَ بَلَى . قَالَ " رُبُعُ الْقُرْآنِ " . قَالَ " تَزَوَّجْ تَزَوَّجْ " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ
Narrated Anas bin Malik: " that the Messenger of Allah (ﷺ) said to a man among his Companions: "Have you married O so-and-so?" He said: "No by Allah O Messenger of Allah! And I do not have anything to marry with." He said: "Do you not know: Qul Huwa Allahu Ahad?" He said: "Of course." He said: "It is a third of the Qur'an." He said: "Do you not know Idha Ja Nasrullahi Wal-Fath?" He said: "Of course." He said: "It is a fourth of the Qur'an." He said: "Do you not know Qul Ya Ayyuhal-Kafirun?" He said: "Of course." He said: "It is a fourth of the Qur'an." He said: "Do you not know Idha Zulzilat Al-Ard?" He said: "Of course." He said: "It is a fourth of the Qur'an." He said: "Marry, marry." Tirmidhee no. 2895
-
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا الْمُفَضَّلُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ إِذَا أَوَى إِلَى فِرَاشِهِ كُلَّ لَيْلَةٍ جَمَعَ كَفَّيْهِ ثُمَّ نَفَثَ فِيهِمَا فَقَرَأَ فِيهِمَا {قُلْ هُوَ اللَّهُ أَحَدٌ} وَ{قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ} وَ{قُلْ أَعُوذُ بِرَبِّ النَّاسِ} ثُمَّ يَمْسَحُ بِهِمَا مَا اسْتَطَاعَ مِنْ جَسَدِهِ يَبْدَأُ بِهِمَا عَلَى رَأْسِهِ وَوَجْهِهِ وَمَا أَقْبَلَ مِنْ جَسَدِهِ يَفْعَلُ ذَلِكَ ثَلاَثَ مَرَّاتٍ.
Narrated 'Aisha: Whenever the Prophet (ﷺ) went to bed every night, he used to cup his hands together and blow over it after reciting Surat Al-Ikhlas, Surat Al-Falaq and Surat An-Nas, and then rub his hands over whatever parts of his body he was able to rub, starting with his head, face and front of his body. He used to do that three times." Sahih Bukhari no. 5017 -
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ رَجُلاً، سَمِعَ رَجُلاً، يَقْرَأُ {قُلْ هُوَ اللَّهُ أَحَدٌ} يُرَدِّدُهَا فَلَمَّا أَصْبَحَ جَاءَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَذَكَرَ ذَلِكَ لَهُ وَكَأَنَّ الرَّجُلَ يَتَقَالُّهَا فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ الْقُرْآنِ "
-
Narrated Abu Said Al-Khudri: "A man heard another man reciting (Surat-Al-Ikhlas) 'Say He is Allah, (the) One.' (112. 1) repeatedly. The next morning he came to Allah's Messenger (ﷺ) and informed him about it as if he thought that it was not enough to recite. On that Allah's Messenger (ﷺ) said, "By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur'an!" Sahih Bukhari no. 5013
-
وَقَالَ عُبَيْدُ اللَّهِ عَنْ ثَابِتٍ، عَنْ أَنَسٍ ـ رضى الله عنه ـ كَانَ رَجُلٌ مِنَ الأَنْصَارِ يَؤُمُّهُمْ فِي مَسْجِدِ قُبَاءٍ، وَكَانَ كُلَّمَا افْتَتَحَ سُورَةً يَقْرَأُ بِهَا لَهُمْ فِي الصَّلاَةِ مِمَّا يَقْرَأُ بِهِ افْتَتَحَ بِ ـ {قُلْ هُوَ اللَّهُ أَحَدٌ} حَتَّى يَفْرُغَ مِنْهَا، ثُمَّ يَقْرَأُ سُورَةً أُخْرَى مَعَهَا، وَكَانَ يَصْنَعُ ذَلِكَ فِي كُلِّ رَكْعَةٍ، فَكَلَّمَهُ أَصْحَابُهُ فَقَالُوا إِنَّكَ تَفْتَتِحُ بِهَذِهِ السُّورَةِ، ثُمَّ لاَ تَرَى أَنَّهَا تُجْزِئُكَ حَتَّى تَقْرَأَ بِأُخْرَى، فَإِمَّا أَنْ تَقْرَأَ بِهَا وَإِمَّا أَنْ تَدَعَهَا وَتَقْرَأَ بِأُخْرَى. فَقَالَ مَا أَنَا بِتَارِكِهَا، إِنْ أَحْبَبْتُمْ أَنْ أَؤُمَّكُمْ بِذَلِكَ فَعَلْتُ، وَإِنْ كَرِهْتُمْ تَرَكْتُكُمْ. وَكَانُوا يَرَوْنَ أَنَّهُ مِنْ أَفْضَلِهِمْ، وَكَرِهُوا أَنْ يَؤُمَّهُمْ غَيْرُهُ، فَلَمَّا أَتَاهُمُ النَّبِيُّ صلى الله عليه وسلم أَخْبَرُوهُ الْخَبَرَ فَقَالَ " يَا فُلاَنُ مَا يَمْنَعُكَ أَنْ تَفْعَلَ مَا يَأْمُرُكَ بِهِ أَصْحَابُكَ وَمَا يَحْمِلُكَ عَلَى لُزُومِ هَذِهِ السُّورَةِ فِي كُلِّ رَكْعَةٍ ". فَقَالَ إِنِّي أُحِبُّهَا. فَقَالَ " حُبُّكَ إِيَّاهَا أَدْخَلَكَ الْجَنَّةَ ".
Anas said: "One of the Ansar used to lead the Ansar in Salat in the Quba' mosque and it was his habit to recite Qul Huwal-lahu Ahad whenever he wanted to recite something in Salat. When he finished that Surah, he would recite another one with it. He followed the same procedure in each Rak'a. His companions discussed this with him and said, "You recite this Surah and do not consider it sufficient and then you recite another. So would you recite it alone or leave it and recite some other." He said, "I will never leave it and if you want me to be your Imam on this condition then it is all right ; otherwise I will leave you." They knew that he was the best amongst them and they did not like someone else to lead them in Salat. When the Prophet (ﷺ) went to them as usual, they informed him about it. The Prophet (ﷺ) addressed him and said, "O so-and-so, what forbids you from doing what your companions ask you to do ? Why do you read this Surah particularly in every Rak'a ?" He repiled, "I love this Surah." The Prophet (ﷺ) said, "Your love for this Surah will make you enter Paradise." Sahih Bukhari no. 774b
-
حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ، حَدَّثَنَا عَمْرٌو، عَنِ ابْنِ أَبِي هِلاَلٍ، أَنَّ أَبَا الرِّجَالِ، مُحَمَّدَ بْنَ عَبْدِ الرَّحْمَنِ حَدَّثَهُ عَنْ أُمِّهِ، عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ وَكَانَتْ فِي حَجْرِ عَائِشَةَ زَوْجِ النَّبِيِّ صلى الله عليه وسلم عَنْ عَائِشَةَ أَنَّ النَّبِيَّ صلى الله عليه وسلم بَعَثَ رَجُلاً عَلَى سَرِيَّةٍ، وَكَانَ يَقْرَأُ لأَصْحَابِهِ فِي صَلاَتِهِ فَيَخْتِمُ بِ ـ {قُلْ هُوَ اللَّهُ أَحَدٌ} فَلَمَّا رَجَعُوا ذَكَرُوا ذَلِكَ لِلنَّبِيِّ صلى الله عليه وسلم فَقَالَ " سَلُوهُ لأَىِّ شَىْءٍ يَصْنَعُ ذَلِكَ ". فَسَأَلُوهُ فَقَالَ لأَنَّهَا صِفَةُ الرَّحْمَنِ، وَأَنَا أُحِبُّ أَنْ أَقْرَأَ بِهَا. فَقَالَ النَّبِيُّ صلى الله عليه وسلم " أَخْبِرُوهُ أَنَّ اللَّهَ يُحِبُّهُ ".
-
Narrated `Aisha: "The Prophet (ﷺ) sent (an army unit) under the command of a man who used to lead his companions in the prayers and would finish his recitation with (the Sura 112): 'Say (O Muhammad): "He is Allah, the One." ' (112.1) When they returned (from the battle), they mentioned that to the Prophet. He said (to them), "Ask him why he does so." They asked him and he said, "I do so because it mentions the qualities of the Beneficent and I love to recite it (in my prayer)." The Prophet; said (to them), "Tell him that Allah loves him." Sahih Bukhari no. 7375
-
حَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ أَبِي فُدَيْكٍ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ أَبِي سَعِيدٍ الْبَرَّادِ، عَنْ مُعَاذِ بْنِ عَبْدِ اللَّهِ بْنِ خُبَيْبٍ، عَنْ أَبِيهِ، قَالَ خَرَجْنَا فِي لَيْلَةٍ مَطِيرَةٍ وَظُلْمَةٍ شَدِيدَةٍ نَطْلُبُ رَسُولَ اللَّهِ صلى الله عليه وسلم يُصَلِّي لَنَا - قَالَ - فَأَدْرَكْتُهُ فَقَالَ " قُلْ " . فَلَمْ أَقُلْ شَيْئًا ثُمَّ قَالَ " قُلْ " . فَلَمْ أَقُلْ شَيْئًا . قَالَ " قُلْ " . قُلْتُ مَا أَقُولُ قَالَ " قُلْ : ( هوَ اللَّهُ أَحَدٌ ) وَالْمُعَوِّذَتَيْنِ حِينَ تُمْسِي وَتُصْبِحُ ثَلاَثَ مَرَّاتٍ تَكْفِيكَ مِنْ كُلِّ شَيْءٍ " .
Mu`adh bin `Abdullah bin Khubaib, narrated from his father, who said: " “We went out on a rainy and extremely dark night, looking for the Messenger of Allah (ﷺ), so that he could lead us in Salat.” He said: “So I met him and he (ﷺ) said: ‘Speak’ but I did not say anything. Then he (ﷺ) said: ‘Speak.’ But I did not say anything. He (ﷺ) said: ‘Speak.’ So I said: ‘What should I say?’ He (ﷺ) said: ‘Say: “Say: He is Allah, the One” and Al-Mu`awwidhatain, when you reach evening, and when you reach morning, three times, they will suffice you against everything.’” Tirmidhi no. 3575
Total Word Count per Ayat (shows how many words per Ayat) = 2* | ||
It is mentioned in Musnad of Ahmad, Sunan of Tirmidhi and others that a group of Mushrikeen or Yahud came to the Prophet (peace be upon him) and asked, "Describe to us your Lord" or "Mention your Lord's lineage to us". So this Surah was revealed.
- A man said: "O Messenger of Allah! I love Surat-Al-Ikhlas [Say: He is Allah, (the) One]." He (ﷺ) said, "Your love for it will admit you to Jannah." [At-Tirmidhi]
Tafsir Zone
|
Sayyid Qutb God’s Absolute Oneness (Verses 1 - 4)
This short surah is equivalent to one-third of the Qur’an, as authentic ahadith confirm. Al-Bukhari, the leading Hadith scholar, relates a hadith which mentions the case of one who had heard another man reciting this surah repeatedly. He went to the Prophet the following morning and told him disapprovingly about what he had heard, as though he felt that it was too little. The Prophet commented, “I swear by Him who holds my soul in His hand that it [i.e. this surah] is equivalent to one third of the Qur’an.”
And, indeed, there is nothing surprising in that. For God’s oneness which the Prophet was ordered to declare to the whole world is a belief to be ingrained in our minds, an explanation of human existence and a way of life in itself. From this standpoint, the surah can be said to have embraced, in the clearest of terms, the principal and most fundamental ideas of the great truth of Islam.
The Arabic term, ahad, used here to refer to God’s oneness is much more precise than the more frequently used term, wahid, which means ‘one’. Ahad has the added connotations of absolute and continuous unity and an absence of equals.
God’s oneness is such that there is no reality and no true and permanent existence except His. Moreover, every other being acquires whatever power it may possess from God who rules over this world. Nothing else whatsoever plans anything for the world nor, for that matter, decides anything in it.
This is the belief that should be entrenched in us. It gives us a full explanation of human existence. Once this belief is clear and the explanation has established itself in our minds, our hearts are purified of all falsities and impurities. They are thus released from all bonds except their bond with the Unique Being to whom alone the reality of existence belongs and who is the only effective power in this world. Thus, the human heart is released from bondage to anything in this world, even if it cannot shirk the notion that other beings exist. Indeed, why should our hearts aspire to anything that has neither a permanent reality, nor any independent power to function in this world? The only real existence is that of the Divine Being and the truly effective power is Divine Will.
When a human heart releases itself from believing in anything but the one truth of God, and upholds this everlasting truth, it begins to enjoy its freedom from all shackles, false ideas, evil desires, fears and confusions of any sort. Indeed, when a human heart finds God, it benefits much and loses nothing. o why should it desire anything but God’s pleasure? Why should it fear anything, since there is no absolutely effective power but that of God?
When a concept that sees nothing in the world but the reality of God establishes itself in our hearts and minds, we begin to see this genuine and permanent reality in everything He has made. This is when our hearts feel the hand of God in everything. There is only one level beyond this and that is when our hearts feel nothing but God’s reality in the whole universe.
Thus, every event and every movement in this life and in the universe is attributed to the first and only cause; that is, God who brings other causes into play and influences their effectiveness. The Qur’an takes great care to establish this truth. It has always put aside apparent causes, associating events directly with God’s will. It says: “When you threw [a handful of dust] it was not your act, but God’s.” (8: 17) “For victory comes only from God.” (8: 10 and 3: 126) “You have no will except as God wills.” (76: 30)
By disregarding all apparent causes and connecting matters directly with God’s will, a feeling of relief gently penetrates our hearts so that we recognize the only Saviour from whom we can ask whatever we may wish, and by whom we are rescued from all fear. We are no longer impressed by apparent influences, reasons and causes that bear no reality or true existence in themselves.
These are the steps of the way some mystics, or Sufis, tried to climb, but they deviated too far from it. For Islam wants people to follow this route struggling with the realities of life, and leading a human life in which they exercise the role God has assigned to human beings on earth, using all their resources and fulfilling all the obligations laid upon them.
From this concept of God’s oneness stems a perfect way of life based on an explanation of human existence and whatever outlooks, feelings, and traits it stimulates. This way of life is based on the worship of God alone whose will is the only effective power in the world. Thus, people seek refuge with Him in times of need and fear, happiness and discomfort, ease and hardship. For what is the use of turning towards a non-existent or powerless being? This way of life looks to God alone as its benefactor. From Him we receive our beliefs, outlooks, values, criteria, legislation, institutions, systems, ethics and traditions. A Complete Way of Life
On this basis a complete way of life is formulated, in which people perform all their activities and make sacrifices absolutely and only for God, hoping always to be nearer the truth. This way of life strengthens bonds of love, brotherhood, mutual sympathy and care between all beings and human hearts. For when we speak of liberation from complete submission to these feelings we are by no means suggesting that people should despise or hate them or escape from practising them. Instead they arise from the creative hand of God and they all owe their existence to Him. They are a gift to us from God who loves us and whom we love. Therefore, they deserve our love.
It is a sublime and lofty way of life that looks at this earth as small, life as short, its enjoyments and luxuries as worth little; and the breaking away from hindrances as humanity’s great aim. In Islam, however, this release does not mean seclusion, isolation and neglect, nor does it mean contempt for, or escape from life. Instead it simply means a continuous and sincere endeavour and an everlasting struggle to lead humanity towards submission of everything in human life to God alone. Consequently, it is the fulfilment of man’s role as God’s vicegerent on earth with all its obligations, as we have already explained.
Liberation of the soul through a life of isolation and extreme spiritualism is easy to achieve but Islam does not approve of it, because it wants its followers to fulfil man’s role assigned to him by God who placed him in charge of the earth and to provide the leadership humanity needs. This is the harder way that guarantees man’s elevation and achieves the victory of divine will within him. This is real liberation, for it urges the human soul to fly to its divine source and achieve its sublime status within the scope God, the wise Creator, has defined for it.
For the sake of all this, the first address the Islamic message made was devoted to the establishment of the reality of God’s oneness in people’s hearts and minds. In this form, the Islamic message is seen by the soul, heart and mind, as a full explanation of human existence, a way of life and not merely a spoken word or an inert belief. It is life in its entirety and religion in its totality. Whatever details are later put in place are no more than the natural fruits of its establishment in people’s hearts and minds.
All the deviations that afflicted the followers of earlier divine religions, and which corrupted their beliefs, ideas and lives arose, in the first place, from a deterioration of the concept of God’s absolute oneness in their minds. But what distinguishes this concept in the Islamic faith is the fact that it is deeply rooted throughout human life. Indeed, it forms the foundation of a realistic and practical system for human life, clearly reflected in both legislation and belief.
To say, “He is God, the One and only God,” (Verse 1) means that “He is the Eternal, the Absolute,” (Verse 2) and that “He begets none, nor is He begotten, and there is nothing that could be compared to Him.” (Verses 3-4) But the Qur’an states it all in detail for added emphasis and clarification.
“The Eternal, the Absolute” also means the Lord to whom all creation turns for help, and without whose permission nothing is decided. God is the One and only Lord. He is the One God and Master while all other beings are but His servants. To Him and Him alone are addressed all prayers and supplications. He and only He decides everything independently. No one shares His authority.
“He begets none, nor is He begotten,” means that the reality of God is deep-rooted, permanent and everlasting. No changeable circumstances ever affect it. Its quality is absolute perfection at all times. Birth is descent and multiplication and implies a developed being after incompleteness or nothingness. It requires espousal which is based on similarity of being and structure. All this is utterly impossible in God’s case. So the quality of ‘One’ includes the renouncement of a father and a son.
“There is nothing that could be compared to Him,” means that no one resembles Him in anything or is equivalent to Him in any respect, either in their reality of being, in the fact that He is the only effective power, or in any of His qualities or attributes. This is implied in the statement of his being ‘One’ made in the first verse, but it is repeated so as to confirm and elaborate upon that fact. It is a renunciation of the twogod belief which implies that God is the God of Good while Evil has its own lord who, as the belief goes — is in opposition to God, spoils His good deeds and propagates evil on earth. The most well-known two-god belief was that of the Persians, who believed in a god of light and a god of darkness. This belief was known to the people in the south of the Arabian Peninsula, where the Persians once had a state and exercised sovereignty.
This surah firmly establishes and confirms the Islamic belief in God’s oneness just as Surah 109, The Unbelievers, is a denunciation of any similarity or meeting point between the Islamic concept of God’s oneness and any belief that ascribes human form, attributes, or personality to God. Each surah deals with God’s oneness from a different angle. The Prophet used to start off his day reciting these two surahs in the sunnah, or voluntary prayer before the obligatory dawn or fajr prayer. This, surely, was immensely significant. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
|
|
A Complete Way of Life
On this basis a complete way of life is formulated, in which people perform all their activities and make sacrifices absolutely and only for God, hoping always to be nearer the truth. This way of life strengthens bonds of love, brotherhood, mutual sympathy and care between all beings and human hearts. For when we speak of liberation from complete submission to these feelings we are by no means suggesting that people should despise or hate them or escape from practising them. Instead they arise from the creative hand of God and they all owe their existence to Him. They are a gift to us from God who loves us and whom we love. Therefore, they deserve our love.
It is a sublime and lofty way of life that looks at this earth as small, life as short, its enjoyments and luxuries as worth little; and the breaking away from hindrances as humanity’s great aim. In Islam, however, this release does not mean seclusion, isolation and neglect, nor does it mean contempt for, or escape from life. Instead it simply means a continuous and sincere endeavour and an everlasting struggle to lead humanity towards submission of everything in human life to God alone. Consequently, it is the fulfilment of man’s role as God’s vicegerent on earth with all its obligations, as we have already explained.
Liberation of the soul through a life of isolation and extreme spiritualism is easy to achieve but Islam does not approve of it, because it wants its followers to fulfil man’s role assigned to him by God who placed him in charge of the earth and to provide the leadership humanity needs. This is the harder way that guarantees man’s elevation and achieves the victory of divine will within him. This is real liberation, for it urges the human soul to fly to its divine source and achieve its sublime status within the scope God, the wise Creator, has defined for it.
For the sake of all this, the first address the Islamic message made was devoted to the establishment of the reality of God’s oneness in people’s hearts and minds. In this form, the Islamic message is seen by the soul, heart and mind, as a full explanation of human existence, a way of life and not merely a spoken word or an inert belief. It is life in its entirety and religion in its totality. Whatever details are later put in place are no more than the natural fruits of its establishment in people’s hearts and minds.
All the deviations that afflicted the followers of earlier divine religions, and which corrupted their beliefs, ideas and lives arose, in the first place, from a deterioration of the concept of God’s absolute oneness in their minds. But what distinguishes this concept in the Islamic faith is the fact that it is deeply rooted throughout human life. Indeed, it forms the foundation of a realistic and practical system for human life, clearly reflected in both legislation and belief.
To say, “He is God, the One and only God,” (Verse 1) means that “He is the Eternal, the Absolute,” (Verse 2) and that “He begets none, nor is He begotten, and there is nothing that could be compared to Him.” (Verses 3-4) But the Qur’an states it all in detail for added emphasis and clarification.
“The Eternal, the Absolute” also means the Lord to whom all creation turns for help, and without whose permission nothing is decided. God is the One and only Lord. He is the One God and Master while all other beings are but His servants. To Him and Him alone are addressed all prayers and supplications. He and only He decides everything independently. No one shares His authority.
“He begets none, nor is He begotten,” means that the reality of God is deep-rooted, permanent and everlasting. No changeable circumstances ever affect it. Its quality is absolute perfection at all times. Birth is descent and multiplication and implies a developed being after incompleteness or nothingness. It requires espousal which is based on similarity of being and structure. All this is utterly impossible in God’s case. So the quality of ‘One’ includes the renouncement of a father and a son.
“There is nothing that could be compared to Him,” means that no one resembles Him in anything or is equivalent to Him in any respect, either in their reality of being, in the fact that He is the only effective power, or in any of His qualities or attributes. This is implied in the statement of his being ‘One’ made in the first verse, but it is repeated so as to confirm and elaborate upon that fact. It is a renunciation of the twogod belief which implies that God is the God of Good while Evil has its own lord who, as the belief goes — is in opposition to God, spoils His good deeds and propagates evil on earth. The most well-known two-god belief was that of the Persians, who believed in a god of light and a god of darkness. This belief was known to the people in the south of the Arabian Peninsula, where the Persians once had a state and exercised sovereignty.
This surah firmly establishes and confirms the Islamic belief in God’s oneness just as Surah 109, The Unbelievers, is a denunciation of any similarity or meeting point between the Islamic concept of God’s oneness and any belief that ascribes human form, attributes, or personality to God. Each surah deals with God’s oneness from a different angle. The Prophet used to start off his day reciting these two surahs in the sunnah, or voluntary prayer before the obligatory dawn or fajr prayer. This, surely, was immensely significant. |
- Surah 112. Al-Ikhlas - Saad al Ghamidi https://www.youtube.com/watch?v=-kxLRXz1MUM&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=112
- Surah 112. Al-Ikhlas Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=eTTnRSTaPIo&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=112
- Surah 112. Al-Ikhlas Muhammad Al Luhaydan https://www.youtube.com/watch?v=cFw4zf-wP-0&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=112
- Surah 112. Al-Ikhlas Idris Akbar https://www.youtube.com/watch?v=hqg7tUhCr7w&list=PLZH6sOiOuaDZFls6OaNna68fGgDtm-tOO&index=82
- Surah 112. Al-Ikhlas Muhammad Minshawi https://www.youtube.com/watch?v=9GsdLcSQ3Bg&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=112