God the Self-Sufficient Besought of all Allāhu’l-samad constitute a subject and a predicate al-samad means the One Who is always sought at times of need
Say: “He is God, One; God, the Self-Sufficient....” “O MuḤammad! The estranged have asked you about My lineage. Say: 'God, One.'” God is one and unique, one in Essence and attributes, one in exaltedness and power, one in divinity and lord- hood, one in beginninglessness and endlessness. He is worthy of Godhood, knower of God-work, generous and lovingly kind, gentle and ever-merciful, the good God. He is the knower of secrets and whispers, the holder of the highest horizon, the creator of the Throne and the earth, near to everyone familiar, worthy of every laudation, the light of solicitude, apparent in the hearts of His friends, hidden from the eyes, manifest through artisanry. O far from the eyes, You and my heart are in one place! You are apparent to the heart but not to the eyes. God, the Self-Sufficient. It is He from whom sufficiency is sought in needs and in whom refuge is sought in turns of fortune. The Self-Sufficient is He whom the servants need and require. The hope of the disobedient and the destitute is in Him, the remedy of trials comes from His generosity, the hap- piness of the poor is in His majesty and beauty. Blessed is he whose intimate is His name, exalted is he whose portion is remembering Him, happy is the heart that is bound to Him, pure the tongue that is mentioning Him, delighting in life is he whose days pass in love and affection for Him! One person is joyful in paradise, another in the Friend. The Friend is the portion of him whose aspiration is all He. I have an eye, all of it filled with the form of the Friend. Happy am I with my eye so long as the Friend is within it. Separating the eye from the Friend is not good- either He's in place of the eye, or the eye itself is He. The Self-Sufficient is He who is hallowed beyond comprehension by the knowledge of created things, the perception of their eyes, or the view of their recognitions. The Self-Sufficient is He in whose majesty intellects are bewildered, in whose beauty intelligences are distracted, in perceiving whose secret core understandings are incapable, from whose command thoughts are turned upside down, from whose severity livers are bloodied, and from whose recognition hearts melt.
Say: “He is God, One; God, the Self-Sufficient....” “O MuḤammad! The estranged have asked you about My lineage. Say: 'God, One.'” God is one and unique, one in Essence and attributes, one in exaltedness and power, one in divinity and lord- hood, one in beginninglessness and endlessness. He is worthy of Godhood, knower of God-work, generous and lovingly kind, gentle and ever-merciful, the good God. He is the knower of secrets and whispers, the holder of the highest horizon, the creator of the Throne and the earth, near to everyone familiar, worthy of every laudation, the light of solicitude, apparent in the hearts of His friends, hidden from the eyes, manifest through artisanry. O far from the eyes, You and my heart are in one place! You are apparent to the heart but not to the eyes. God, the Self-Sufficient. It is He from whom sufficiency is sought in needs and in whom refuge is sought in turns of fortune. The Self-Sufficient is He whom the servants need and require. The hope of the disobedient and the destitute is in Him, the remedy of trials comes from His generosity, the hap- piness of the poor is in His majesty and beauty. Blessed is he whose intimate is His name, exalted is he whose portion is remembering Him, happy is the heart that is bound to Him, pure the tongue that is mentioning Him, delighting in life is he whose days pass in love and affection for Him! One person is joyful in paradise, another in the Friend. The Friend is the portion of him whose aspiration is all He. I have an eye, all of it filled with the form of the Friend. Happy am I with my eye so long as the Friend is within it. Separating the eye from the Friend is not good- either He's in place of the eye, or the eye itself is He. The Self-Sufficient is He who is hallowed beyond comprehension by the knowledge of created things, the perception of their eyes, or the view of their recognitions. The Self-Sufficient is He in whose majesty intellects are bewildered, in whose beauty intelligences are distracted, in perceiving whose secret core understandings are incapable, from whose command thoughts are turned upside down, from whose severity livers are bloodied, and from whose recognition hearts melt.
Say: “He is God, One; God, the Self-Sufficient....” “O MuḤammad! The estranged have asked you about My lineage. Say: 'God, One.'” God is one and unique, one in Essence and attributes, one in exaltedness and power, one in divinity and lord- hood, one in beginninglessness and endlessness. He is worthy of Godhood, knower of God-work, generous and lovingly kind, gentle and ever-merciful, the good God. He is the knower of secrets and whispers, the holder of the highest horizon, the creator of the Throne and the earth, near to everyone familiar, worthy of every laudation, the light of solicitude, apparent in the hearts of His friends, hidden from the eyes, manifest through artisanry. O far from the eyes, You and my heart are in one place! You are apparent to the heart but not to the eyes. God, the Self-Sufficient. It is He from whom sufficiency is sought in needs and in whom refuge is sought in turns of fortune. The Self-Sufficient is He whom the servants need and require. The hope of the disobedient and the destitute is in Him, the remedy of trials comes from His generosity, the hap- piness of the poor is in His majesty and beauty. Blessed is he whose intimate is His name, exalted is he whose portion is remembering Him, happy is the heart that is bound to Him, pure the tongue that is mentioning Him, delighting in life is he whose days pass in love and affection for Him! One person is joyful in paradise, another in the Friend. The Friend is the portion of him whose aspiration is all He. I have an eye, all of it filled with the form of the Friend. Happy am I with my eye so long as the Friend is within it. Separating the eye from the Friend is not good- either He's in place of the eye, or the eye itself is He. The Self-Sufficient is He who is hallowed beyond comprehension by the knowledge of created things, the perception of their eyes, or the view of their recognitions. The Self-Sufficient is He in whose majesty intellects are bewildered, in whose beauty intelligences are distracted, in perceiving whose secret core understandings are incapable, from whose command thoughts are turned upside down, from whose severity livers are bloodied, and from whose recognition hearts melt.
Say: “He is God, One; God, the Self-Sufficient....” “O MuḤammad! The estranged have asked you about My lineage. Say: 'God, One.'” God is one and unique, one in Essence and attributes, one in exaltedness and power, one in divinity and lord- hood, one in beginninglessness and endlessness. He is worthy of Godhood, knower of God-work, generous and lovingly kind, gentle and ever-merciful, the good God. He is the knower of secrets and whispers, the holder of the highest horizon, the creator of the Throne and the earth, near to everyone familiar, worthy of every laudation, the light of solicitude, apparent in the hearts of His friends, hidden from the eyes, manifest through artisanry. O far from the eyes, You and my heart are in one place! You are apparent to the heart but not to the eyes. God, the Self-Sufficient. It is He from whom sufficiency is sought in needs and in whom refuge is sought in turns of fortune. The Self-Sufficient is He whom the servants need and require. The hope of the disobedient and the destitute is in Him, the remedy of trials comes from His generosity, the hap- piness of the poor is in His majesty and beauty. Blessed is he whose intimate is His name, exalted is he whose portion is remembering Him, happy is the heart that is bound to Him, pure the tongue that is mentioning Him, delighting in life is he whose days pass in love and affection for Him! One person is joyful in paradise, another in the Friend. The Friend is the portion of him whose aspiration is all He. I have an eye, all of it filled with the form of the Friend. Happy am I with my eye so long as the Friend is within it. Separating the eye from the Friend is not good- either He's in place of the eye, or the eye itself is He. The Self-Sufficient is He who is hallowed beyond comprehension by the knowledge of created things, the perception of their eyes, or the view of their recognitions. The Self-Sufficient is He in whose majesty intellects are bewildered, in whose beauty intelligences are distracted, in perceiving whose secret core understandings are incapable, from whose command thoughts are turned upside down, from whose severity livers are bloodied, and from whose recognition hearts melt.
الله وحده المقصود في قضاء الحوائج والرغائب.
وقوله تبارك وتعالى "الله الصمد" قال عكرمة عن ابن عباس يعني الذي يصمد إليه الخلائق في حوائجهم ومسائلهم قال علي بن أبي طلحة عن ابن عباس هو السيد الذي قد كمل في سؤدده والشريف الذي قد كمل في شرفه والعظيم الذي قد كمل في عظمته والحليم الذي قد كمل في حلمه والعليم الذي قد كمل في علمه والحكيم الذي قد كمل في حكمته وهو الذي قد كمل في أنواع الشرف والسؤدد وهو الله سبحانه هذه صفته لا تنبغي إلا له ليس له كفء وليس كمثله شيء سبحان الله الواحد القهار وقال الأعمش عن سفيان عن أبي وائل "الصمد" السيد الذي قد انتهى سؤدده ورواه عاصم بن أبي وائل عن ابن مسعود. وقال مالك عن زيد بن أسلم "الصمد" السيد وقال الحسن وقتادة هو الباقي بعد خلقه وقال الربيع بن أنس هو الذي لم يلد ولم يولد كأنه جعل ما بعده تفسيرا له وهو قوله "لم يلد ولم يولد" وهو تفسير جيد وقد تقدم الحديث من رواية ابن جرير عن أبي بن كعب في ذلك وهو صريح فيه وقال ابن مسعود وابن عباس وسعيد بن المسيب ومجاهد وعبدالله بن بريدة وعكرمة أيضا وسعيد بن جبير وعطاء بن أبي رباح وعطية العوفي والضحاك والسدي "الصمد" الذي لا جوف له. وقال سفيان عن منصور عن مجاهد "الصمد" المصمت الذي لا جوف له. وقال الشعبي هو الذي لا يأكل الطعام ولا يشرب الشراب وقال عبدالله بن بريدة أيضا "الصمد" نور يتلألأ روى ذلك كله وحكاه ابن أبي حاتم والبيهقي والطبرانى وكذا أبو جعفر بن جرير ساق أكثر ذلك بأسانيده وقال حدثني العباس بن أبي طالب حدثنا محمد بن عمرو بن رومي عن عبيدالله بن سعيد قائد الأعمش حدثنا صالح بن حبان عن عبدالله بن بريدة عن أبيه قال لا أعلم إلا قد رفعه قال "الصمد الذي لا جوف له" وهذا غريب جدا والصحيح أنه موقوف على عبدالله بن بريدة. وقد قال الحافظ أبو القاسم الطبرانى في كتاب السنة له بعد إيراده كثيرا من هذه الأقوال في تفسير الصمد وكل هذه صحيحة وهي صفات ربنا عز وجل هو الذي يصمد إليه في الحوائج وهو الذي قد انتهى سؤدده وهو الصمد الذي لا جوف له ولا يأكل ولا يشرب وهو الباقي بعد خلقه.
وقوله - سبحانه - ( الله الصمد ) أى : الله - تعالى - هو الذى يَصْمدُ إليه الخلق فى حوائجهم ، ويقصدونه وحده بالسؤال والطلب . . مأخوذ من قولهم صمد فلان إلى فلان . بمعنى توجه إليه بطلب العون والمساعدة .قال صاحب الكشاف : والصمد فعل بمعنى مفعول ، من صمد إليه إذا قصده ، وهو - سبحانه - المصمود إليه فى الحوائج ، والمعنى : هو الله الذى تعرفونه وتقرون بأنه خالق السموات والأرض ، وخالقكم ، وهو واحد متوحد بالإِلهية لا يشارك فيها ، وهو الذى يصمد إليه كل مخلوق لا يستغنون عنه ، وهو الغنى عنهم . .وجاء لفظ " الصمد " محلى بأل ، لإِفادة الحصر فى الواقع ونفس الأمر ، فإن قصد الخلق إليه - سبحانه - فى الحوائج ، أعم من الصد الإِرادى ، والقصد الطبيعى ، والقصد بحسب الاستعداد الأصلى ، الثابت لجميع المخلوقات إذ الكل متجه إليه - تعالى - طوعا وكرها .
وقوله: ( اللَّهُ الصَّمَدُ ) يقول تعالى ذكره: المعبود الذي لا تصلح العبادة إلا له الصمد.واختلف أهل التأويل في معنى الصمد, فقال بعضهم: هو الذي ليس بأجوف, ولا يأكل ولا يشرب.* ذكر من قال ذلك:حدثنا عبد الرحمن بن الأسود, قال: ثنا محمد بن ربيعة, عن سلمة بن سابور, عن عطية, عن ابن عباس, قال: ( الصمد ): الذي ليس بأجوف .حدثنا ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن منصور, عن مجاهد, قال: ( الصمد ): المُصْمَت الذي لا جوف له .حدثنا أبو كُرَيب, قال: ثنا وكيع, عن سفيان, عن منصور, عن مجاهد, مثلَه سواء.حدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء, عن ابن أبي نجيح, عن مجاهد, قال: ( الصمد ): المصمت الذي ليس له جوف .حدثنا ابن بشار, قال: ثنا عبد الرحمن ووكيع, قالا ثنا سفيان, عن ابن أبي نجيح, عن مجاهد, قال: ( الصَّمَد ): الذي لا جوف له .حدثنا أبو كُرَيب, قال: ثنا وكيع; وحدثنا ابن حميد, قال: ثنا مهران جميعا, عن سفيان, عن ابن أبي نجيح, عن مجاهد, مثلَه.حدثنا ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا الربيع بن مسلم, عن الحسن, قال: ( الصمد ): الذي لا جوف له .قال: ثنا الربيع بن مسلم, عن إبراهيم بن ميسرة, قال: أرسلني مجاهد إلى سعيد بن جبير أساله عن ( الصمد ), فقال: الذي لا جوف له .حدثنا ابن بشار, قال: ثنا يحيى, قال: ثنا إسماعيل بن أبي خالد, عن الشعبي, قال: ( الصمد ) الذي لا يطعم الطعام .حدثنا يعقوب, قال: ثنا هشيم, عن إسماعيل بن أبي خالد, عن الشعبي أنه قال: ( الصمد ): الذي لا يأكل الطعام, ولا يشرب الشراب .حدثنا أبو كُرَيب وابن بشار, قالا ثنا وكيع, عن سلمة بن نبيط, عن الضحاك, قال: ( الصمد ): الذي لا جوف له .حدثنا أبو كُرَيب, قال: ثنا ابن أبي زائدة, عن إسماعيل, عن عامر, قال: ( الصمد ): الذي لا يأكل الطعام .حدثنا ابن بشار وزيد بن أخزم, قالا ثنا ابن داود, عن المستقيم بن عبد الملك, عن سعيد بن المسيب قال: ( الصمد ): الذي لا حِشوة له .حُدثت عن الحسين, قال: سمعت أبا معاذ يقول: ثنا عبيد, قال: سمعت الضحاك يقول في قوله: ( الصمدُ ): الذي لا جوف له .حدثني العباس بن أبي طالب, قال: ثنا محمد بن عمر بن رومي, عن عبيد الله بن سعيد قائد الأعمش, قال: ثني صالح بن حيان, عن عبد الله بن بريدة, عن أبيه, قال: لا أعلمه إلا قد رفعه, قال: ( الصَّمَد ) الذي لا جوف له .حدثنا ابن عبد الأعلى, قال: ثنا بشر بن المفضل, عن الربيع بن مسلم, قال: سمعت الحسن يقول: ( الصَّمَد ): الذي لا جوف له .حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن عكرمة, قال: ( الصمد ): الذي لا جوف له .وقال آخرون: هو الذي لا يخرج منه شيء.* ذكر من قال ذلك:حدثني يعقوب, قال: ثنا ابن علية, عن أبي رجاء قال: سمعت عكرمة, قال في قوله: ( الصمد ): الذي لم يخرج منه شيء, ولم يلد, ولم يولد .حدثنا ابن بشار, قال: ثنا محمد بن جعفر, قال: ثنا شعبة, عن أبي رجاء محمد بن يوسف, عن عكرمة قال: ( الصمد ): الذي لا يخرج منه شيء .وقال آخرون: هو الذي لم يَلِد ولم يُولَد.* ذكر من قال ذلك:حدثنا ابن حميد, قال: ثنا مهران, عن أبي جعفر, عن الربيع, عن أبي العالية, قال: ( الصمد ): الذي لم يلد ولم يولد, لأنه ليس شيء يلد إلا سيورث, ولا شيء يولد إلا سيموت, فأخبرهم تعالى ذكره أنه لا يورث ولا يموت .حدثنا أحمد بن منيع ومحمود بن خداش قالا ثنا أبو سعيد الصنعاني, قال: قال المشركون للنبي صلى الله عليه وسلم أنسب لنا ربك فأنـزل الله: ( قُلْ هُوَ اللَّهُ أَحَدٌ * اللَّهُ الصَّمَدُ * لَمْ يَلِدْ وَلَمْ يُولَدْ * وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ ) لأنه ليس شيء يولد إلا سيموت, وليس شيء يموت إلا سيورث, وإن الله جلّ ثناؤه لا يموت ولا يورث ( وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ ) : ولم يكن لَه شبيه ولا عِدل, وليس كمثله شيء .حدثنا أبو كُرَيب, قال: ثنا وكيع, عن أبي معشر, عن محمد بن كعب: الصمد: الذي لم يلد ولم يولد, ولم يكن له كفوا أحد .وقال آخرون: قد انتهى سُؤدده.* ذكر من قال ذلك:حدثني أبو السائب, قال: ثني أبو معاوية, عن الأعمش, عن شقيق, قال: الصمد: هو السيد الذي قد انتهى سؤدده.حدثنا أبو كُرَيب وابن بشار وابن عبد الأعلى, قالوا: ثنا وكيع, عن الأعمش, عن أبي وائل, قال: ( الصَّمَد ): السيد الذي قد انتهى سؤدده; ولم يقل أبو كُرَيب وابن عبد الأعلى سؤدده.حدثنا ابن حميد, قال: ثنا مهران, عن سفيان, عن الأعمش, عن أبي وائل مثله.حدثنا علي, قال: ثنا أبو صالح, قال: ثني معاوية, عن علي, عن ابن عباس, في قوله: ( الصَّمَدُ ) يقول: السيد الذي قد كمُل في سُؤدَده, والشريف الذي قد كمل في شرفه, والعظيم الذي قد عظم في عظمته, والحليم الذي قد كمل في حلمه, والغني الذي قد كمل في غناه, والجبَّار الذي قد كمل في جبروته, والعالم الذي قد كمل في علمه, والحكيم الذي قد كمل في حكمته, وهو الذي قد كمل في أنواع الشرف والسؤدد, وهو الله سبحانه هذه صفته, لا تنبغي إلا له .وقال آخرون: بل هو الباقي الذي لا يفنَى.* ذكر من قال ذلك:حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, في قوله: ( قُلْ هُوَ اللَّهُ أَحَدٌ * اللَّهُ الصَّمَدُ * لَمْ يَلِدْ وَلَمْ يُولَدْ ) قال: كان الحسن وقتادة يقولان: الباقي بعد خلقه, قال: هذه سورة خالصة, ليس فيها ذكر شيء من أمر الدنيا والآخرة .حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, قال: ( الصمد ): الدائم .قال أبو جعفر: الصمد عند العرب: هو السيد الذي يُصمد إليه, الذي لا أحد فوقه, وكذلك تسمى أشرافها; ومنه قول الشاعر:ألا بَكَـرَ النَّـاعي بِخَـيْرَيْ بَنِـي أسَدْبِعَمْرِو بْـنِ مَسْعُودٍ وبالسَّيِّدِ الصَّمَدْ (3)وقال الزبرقان:وَلا رَهِينَةً إلا سَيِّدٌ صَمَدُ (4)فإذا كان ذلك كذلك, فالذي هو أولى بتأويل الكلمة, المعنى المعروف من كلام من نـزل القرآن بلسانه; ولو كان حديث ابن بُريدة, عن أبيه صحيحا, كان أولى الأقوال بالصحة, لأن رسول الله صلى الله عليه وسلم أعلم بما عنى الله جل ثناؤه, وبما أنـزل عليه.
( الله الصمد ) قال ابن عباس ، ومجاهد والحسن وسعيد بن جبير : " الصمد " الذي لا جوف له .قال الشعبي : الذي لا يأكل ولا يشرب .وقيل : تفسيره ما بعده ، روى أبو العالية عن أبي بن كعب قال : " الصمد " الذي لم يلد ولم يولد ; لأن من يولد سيموت ، ومن يرث يورث منه .قال أبو وائل شقيق بن سلمة : هو السيد الذي قد انتهى سؤدده ، وهو رواية علي بن أبي طلحة عن ابن عباس ، قال : هو السيد الذي قد كمل في جميع أنواع السؤدد . وعن سعيد بن جبير أيضا : هو الكامل في جميع صفاته وأفعاله . وقيل : هو السيد المقصود في [ الحوائج . وقال السدي ] هو المقصود إليه في الرغائب المستغاث به عند المصائب . تقول العرب : صمدت فلانا أصمده صمدا - بسكون الميم - إذا قصدته [ والمقصود ] : صمد بفتح الميم .وقال قتادة : " الصمد " الباقي بعد فناء خلقه . وقال عكرمة : " الصمد " الذي ليس فوقه أحد ، وهو قول علي . وقال الربيع : الذي لا تعتريه الآفات . قال مقاتل بن حيان : الذي لا عيب فيه .
اللَّهُ الصَّمَدُ (2)جملة ثانية محكية بالقول المحكية به جملة : { اللَّه أحد } ، فهي خبر ثان عن الضمير . والخبر المتعدد يجوز عطفه وفصله ، وإنما فصلت عن التي قبلها لأن هذه الجملة مسوقة لتلقين السامعين فكانت جديرة بأن تكون كل جملة مستقلة بذاتها غيرَ ملحقة بالتي قبلها بالعطف ، على طريقة إلقاء المسائل على المتعلم نحو أن يقول : الحوزُ شرط صحة الحُبس ، الحوز لا يتم إلا بالمعانية ، ونحو قولك : عنترة من فحول الشعراء ، عنترة من أبطال الفرسان .ولهذا الاعتبار وقع إظهار اسم الجلالة في قوله : { اللَّه الصمد } وكان مقتضى الظاهر أن يقال : هو الصمد .و { الصَمد } : السيد الذي لا يستغنى عنه في المهمات ، وهو سيد القوم المطاع فيهم .قال في «الكشاف» : وهو فَعَل بمعنى مفعول من : صَمَد إليه ، إذا قصده ، فالصمد المصمود في الحوائج . قلت : ونظيره السَّند الذي تُسند إليه الأمور المهمة . والفَلَق اسم الصباح لأنه يتفلق عنه الليل .و { الصمد } : من صفات الله ، والله هو الصمد الحق الكامل الصمدية على وجه العموم .فالصمد من الأسماء التسعة والتسعين في حديث أبي هريرة عند الترمذي . ومعناه : المفتقر إليه كلُّ ما عداه ، فالمعدوم مفتقر وجودُه إليه والموجود مفتقر في شؤونه إليه .وقد كثرت عبارات المفسرين من السلف في معنى الصمد ، وكلها مندرجة تحت هذا المعنى الجامع ، وقد أنهاها فخر الدين إلى ثمانية عشر قولاً . ويشمل هذا الاسمُ صفاتتِ الله المعنويةَ الإِضافية وهي كونه تعالى حيّاً ، عالماً ، مريداً ، قادراً ، متكلماً ، سميعاً ، بصيراً ، لأنه لو انتفى عنه أحد هذه الصفات لم يكن مصموداً إليه .وصيغة { اللَّه الصمد } صيغة قصر بسبب تعريف المسند فتفيد قصر صفة الصمدية على الله تعالى ، وهو قصر قلب لإِبطال ما تعوّده أهل الشرك في الجاهلية من دعائهم أصنامهم في حوائجهم والفزع إليها في نوائبهم حتى نَسُوا الله . قال أبو سفيان ليلة فتح مكة وهو بين يدي النبي صلى الله عليه وسلم وقال له النبي صلى الله عليه وسلم " أما آن لك أن تشهد أن لا إله إلا الله : «لقد علمتُ أن لو كان معه إله آخر لقد أغنى عني شيئاً " .
{ اللَّهُ الصَّمَدُ } أي: المقصود في جميع الحوائج. فأهل العالم العلوي والسفلي مفتقرون إليه غاية الافتقار، يسألونه حوائجهم، ويرغبون إليه في مهماتهم، لأنه الكامل في أوصافه، العليم الذي قد كمل في علمه، الحليم الذي قد كمل في حلمه، الرحيم الذي [كمل في رحمته الذي] وسعت رحمته كل شيء، وهكذا سائر أوصافه،
الله الصمد أي الذي يصمد إليه في الحاجات . كذا روى الضحاك عن ابن عباس ، [ ص: 219 ] قال : الذي يصمد إليه في الحاجات ؛ كما قال - عز وجل - : ثم إذا مسكم الضر فإليه تجأرون . قال أهل اللغة : الصمد : السيد الذي يصمد إليه في النوازل والحوائج . قال :ألا بكر الناعي بخير بني أسد بعمرو بن مسعود وبالسيد الصمدوقال قوم : الصمد : الدائم الباقي ، الذي لم يزل ولا يزال . وقيل : تفسيره ما بعده لم يلد ولم يولد . قال أبي بن كعب : الصمد : الذي لا يلد ولا يولد ؛ لأنه ليس شيء إلا سيموت ، وليس شيء يموت إلا يورث . وقال علي وابن عباس أيضا وأبو وائل شقيق بن سلمة وسفيان : الصمد : هو السيد الذي قد انتهى سؤدده في أنواع الشرف والسؤدد ؛ ومنه قول الشاعر :علوته بحسام ثم قلت له خذها حذيف فأنت السيد الصمدوقال أبو هريرة : إنه المستغني عن كل أحد ، والمحتاج إليه كل أحد . وقال السدي : إنه : المقصود في الرغائب ، والمستعان به في المصائب . وقال الحسين بن الفضل : إنه : الذي يفعل ما يشاء ويحكم ما يريد . وقال مقاتل : إنه : الكامل الذي لا عيب فيه ؛ ومنه قول الزبرقان :سيروا جميعا بنصف الليل واعتمدوا ولا رهينة إلا سيد صمدوقال الحسن وعكرمة والضحاك وابن جبير : الصمد : المصمت الذي لا جوف له ؛ قال الشاعر :شهاب حروب لا تزال جياده عوابس يعلكن الشكيم المصمداقلت : قد أتينا على هذه الأقوال مبينة في الصمد ، في ( كتاب الأسنى ) وأن الصحيح منها . ما شهد له الاشتقاق ؛ وهو القول الأول ، ذكره الخطابي . وقد أسقط من هذه السورة من أبعده الله وأخزاه ، وجعل النار مقامه ومثواه ، وقرأ الله الواحد الصمد في الصلاة ، والناس يستمعون ، فأسقط : قل هو ، وزعم أنه ليس من القرآن . وغير لفظ أحد ، وادعى أن هذا هو الصواب ، والذي عليه الناس هو الباطل والمحال ، فأبطل معنى الآية ؛ لأن أهل التفسير قالوا : نزلت الآية جوابا لأهل الشرك لما قالوا لرسول الله - صلى الله عليه وسلم - : صف لنا ربك ، أمن ذهب هو أم من نحاس أم من صفر ؟ فقال الله - عز وجل - ردا عليهم : قل هو الله أحد ففي ( هو ) دلالة على موضع الرد ، ومكان الجواب ؛ فإذا سقط بطل معنى الآية ، وصح الافتراء على الله - عز وجل - ، والتكذيب لرسوله - صلى الله عليه وسلم - .
The subject of the chapter is monotheism, or the oneness of God. The concept of God has been presented here in its purest form, ridding it of all polluting associations which people of every age have brought to it. There is no plurality of gods. There is only one God. All are dependent upon Him, but He is not dependent on anybody. He Himself has power over everything. He is far above being the progeny of anybody or having any offspring. He is such a unique Being that there is nobody like Him or equal to Him in any manner whatsoever. This is an early Makkan chapter. The doctrine of God’s pure unity, or the Divine oneness, is clearly stated here: God is not many, He is only one. Everyone is in need of Him, but He is not in need of anyone. He reigns over all things of the heavens and the earth. Unlike human beings, He has no son or father. He is eternal, without beginning or end, and is thus a Unique Being who has no equal. This chapter has been called the essence of the Quran. The Prophet Muhammad once described this chapter as ‘equivalent to one-third of the whole of the Quran.’ (Bukhari, Muslim)
Verse [ 112:2] اللَّـهُ الصَّمَدُ (Allah is Besought of all, needing none) The word samad bears several literal senses. Therefore, the Qur'anic exegetical scholars have assigned different meanings to this verse. Tabarani, the leading authority on Prophetic Traditions, in his kitab-us-Sunnah, has collected all the interpretations of the Divine attribute As-samad and concluded that they are all authentic, and comprehend all the attributes of our Lord that have been assigned to Him, but originally it refers to 'the chief who has no superior and to whom the people turn for the fulfillment of their desires and needs; thus all people depend on him, but he does not depend on any one.' [ Ibn Kathir ].
(Allah, the eternally Besought of all!) the Master whose glory is at its peak and for Whom all created beings are in need; it is also said that (al-Samad) means: He Who does not eat or drink; it is also said that this means: He Who does not have an interior; it is also said that this means: the Everlasting; and it is also said this means: the Sufficient; and it is also said this means: He who does not have an entrance or exit.
God, the Self-Sufficient, Besought of all.He said:The Self-Sufficient, Besought of all (al-Ṣamad) is the Master (al-Sayyid) who is resorted to for all needs (ḥawāʾij) and exigencies (ʿawāriḍ). The meaning of [al-Ṣamad] is the One who is resorted to (al-Maṣmūd ilayhi).Then he said:The Self-Sufficient, Besought of all is the One who has no need of food and drink.
Which was revealed in Makkah
The Reason for the Revelation of this Surah and its Virtues
Imam Ahmad recorded from Ubayy bin Ka`b that the idolators said to the Prophet , "O Muhammad! Tell us the lineage of your Lord." So Allah revealed
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful
Similar was recorded by At-Tirmidhi and Ibn Jarir and they added in their narration that he said,
الصَّمَدُ
(As-Samad) is One Who does not give birth, nor was He born, because there is nothing that is born except that it will die, and there is nothing that dies except that it leaves behind inheritance, and indeed Allah does not die and He does not leave behind any inheritance.
وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ
(And there is none comparable to Him.) This means that there is none similar to Him, none equal to Him and there is nothing at all like Him." Ibn Abi Hatim also recorded it and At-Tirmidhi mentioned it as a Mursal narration. Then At-Tirmidhi said, "And this is the most correct."
A Hadith on its Virtues
Al-Bukhari reported from `Amrah bint `Abdur-Rahman, who used to stay in the apartment of `A'ishah, the wife of the Prophet , that `A'ishah said, "The Prophet sent a man as the commander of a war expedition and he used to lead his companions in prayer with recitation (of the Qur'an). And he would complete his recitation with the recitation of `Say: He is Allah, One.' So when they returned they mentioned that to the Prophet and he said,
«سَلُوهُ لِأَيِّ شَيْءٍ يَصْنَعُ ذَلِكَ؟»
(Ask him why does he do that.) So they asked him and he said, `Because it is the description of Ar-Rahman and I love to recite it. So the Prophet said,
«أَخْبِرُوهُ أَنَّ اللهَ تَعَالَى يُحِبُّه»
(Inform him that Allah the Most High loves him.)" This is how Al-Bukhari recorded this Hadith in his Book of Tawhid. Muslim and An-Nasa'i also recorded it. In his Book of Salah, Al-Bukhari recorded that Anas said, "A man from the Ansar used to lead the people in prayer in the Masjid of Quba'. Whenever he began a Surah in the recitation of the prayer that he was leading them, he would start by reciting `Say: He is Allah, One' until he completed the entire Surah. Then he would recite another Surah along with it (after it). And used to do this in every Rak`ah. So his companions spoke to him about this saying; `Verily, you begin the prayer with this Surah. Then you think that it is not sufficient for you unless you recite another Surah as well. So you should either recite it or leave it and recite another Surah instead.' The man replied, `I will not leave it off. If you want me to continue leading you (in prayer), I will do this; and if you all do not like it, I will leave you (i.e., I will stop leading you).' They used to consider him to be of the best of them to lead them in prayer and they did not want anyone else to lead them other than him. So, when the Prophet came they informed him of this information and he said,
«يَا فُلَانُ، مَا يَمْنَعُكَ أَنْ تَفْعَلَ مَا يَأْمُرُكَ بِهِ أَصْحَابُكَ، وَمَا حَمَلَكَ عَلَى لُزُوم هَذِهِ السُّورَةِ فِي كُلِّ رَكْعَةٍ؟»
(O so-and-so! What prevents you from doing what your companions are commanding you to do, and what makes you adhere to the recitation of this Surah in every Rak`ah) The man said, `Verily, I love it.' The Prophet replied,
«حُبُّكَ إِيَّاهَا أَدْخَلَكَ الْجَنَّة»
(Your love of it will cause you to enter Paradise.) This was recorded by Al-Bukhari, with a disconnected chain, but in a manner indicating his approval.
A Hadith that mentions this Surah is equivalent to a Third of the Qur'an
Al-Bukhari recorded from Abu Sa`id that a man heard another man reciting
قُلْ هُوَ اللَّهُ أَحَدٌ
(Say: "He is Allah, One.") and he was repeating over and over. So when morning came, the man went to the Prophet and mentioned that to him, and it was as though he was belittling it. The Prophet said,
«وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ الْقُرْآن»
(By He in Whose Hand is my soul, verily it is equivalent to a third of the Qur'an.) Abu Dawud and An-Nasa'i also recorded it. Another Hadith Al-Bukhari recorded from Abu Sa`id, may Allah be pleased with him, that the Messenger of Allah ﷺ said to his Companions,
«أَيَعْجِزُ أَحَدُكُمْ أَنْ يَقْرَأَ ثُلُثَ الْقُرْآنِ فِي لَيْلَةٍ»
(Is one of you not able to recite a third of the Qur'an in a single night) This was something that was difficult for them and they said, "Which of us is able to do that, O Messenger of Allah" So he replied,
«اللهُ الْوَاحِدُ الصَّمَدُ ثُلُثُ الْقُرْآن»
("Allah is the One, As-Samad" is a third of the Qur'an.) Al-Bukhari was alone in recording this Hadith.
Another Hadith that its Recitation necessitates Admission into Paradise
Imam Malik bin Anas recorded from `Ubayd bin Hunayn that he heard Abu Hurayrah saying, "I went out with the Prophet and he heard a man reciting `Say: He is Allah, the One.' So the Messenger of Allah ﷺ said,
«وَجَبَت»
(It is obligatory.) I asked, `What is obligatory' He replied,
«الْجَنَّة»
(Paradise.)" At-Tirmidhi and An-Nasa'i also recorded it by way of Malik, and At-Tirmidhi said, "Hasan Sahih Gharib. We do not know of it except as a narration of Malik." The Hadith in which the Prophet said,
«حُبُّكَ إِيَّاهَا أَدْخَلَكَ الْجَنَّة»
(Your love of it will cause you to enter Paradise.) has already been mentioned.
A Hadith about repeating this Surah
`Abdullah bin Imam Ahmad recorded from Mu`adh bin `Abdullah bin Khubayb, who reported that his father said, "We became thirsty and it had become dark while we were waiting for the Messenger of Allah ﷺ to lead us in prayer. Then, when he came out he took me by my hand and said,
«قُل»
(Say.) Then he was silent. Then he said again,
«قُل»
(Say.) So I said, `What should I say' He said,
قُلْ هُوَ اللَّهُ أَحَدٌ
وَالْمُعَوِّذَتَيْنِ حِينَ تُمْسِي وَحِينَ تُصْبِحُ ثَلَاثًا، تَكْفِكَ كُلَّ يَوْمٍ مَرَّتَيْن»
(Say: "He is Allah, One," and the two Surahs of Refuge (Al-Falaq and An-Nas) when you enter upon the evening and the morning three times (each). They will be sufficient for you two times every day.)" This Hadith was also recorded by Abu Dawud, At-Tirmidhi and An-Nasa'i. At-Tirmidhi said, "Hasan Sahih Gharib." An-Nasa'i also recorded through another chain of narrators with the wording,
«يَكْفِكَ كُلَّ شَيْء»
(They will suffice you against everything.)
Another Hadith about supplicating with it by Allah's Names
In his Book of Tafsir, An-Nasa'i recorded from `Abdullah bin Buraydah, who reported from his father that he entered the Masjid with the Messenger of Allah ﷺ, and there was a man praying and supplicating saying, "O Allah! Verily, I ask you by my testifying that there is no God worthy of worship except You. You are the One, the Self-Sufficient Sustainer of all, Who does not give birth, nor were You born, and there is none comparable to Him." The Prophet said,
«وَالَّذِي نَفْسِي بِيَدِهِ لَقَدْ سَأَلَهُ بِاسْمِهِ الْأَعْظَم، الَّذِي إِذَ
A Hadith about seeking a Cure by these Surahs
Al-Bukhari recorded from `A'ishah that whenever the Prophet would go to bed every night, he would put his palms together and blow into them. Then he would recite into them (his palms), `Say: He is Allah, One', `Say: I seek refuge with the Lord of Al-Falaq', and `Say: I seek refuge with the Lord of mankind.' Then he would wipe whatever he was able to of his body with them (his palms). He would begin wiping his head and face with them and the front part of his body. He would do this (wiping his body) three times. The Sunan compilers also recorded this same Hadith.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
قُلْ هُوَ اللَّهُ أَحَدٌ - اللَّهُ الصَّمَدُ - لَمْ يَلِدْ وَلَمْ يُولَدْ - وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ
(1. Say: "He is Allah, One.") (2. "Allah As-Samad.") (3. "He begets not, nor was He begotten.") (4. "And there is none comparable to Him.") 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
(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 - وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ
(He begets not, nor was He begotten. And there is none comparable to Him.) meaning, He does not have any child, parent or spouse. 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 جِئْتُمْ شَيْئاً 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 آتِى 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 - لاَ 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),
«لَا 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 آدَمَ 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 الْأَحَدُ 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 Surat Al-Ikhlas, and all praise and blessings are due to Allah.
Say: “He is God, One; God, the Self-Sufficient....” “O MuḤammad! The estranged have asked you about My lineage. Say: 'God, One.'” God is one and unique, one in Essence and attributes, one in exaltedness and power, one in divinity and lord- hood, one in beginninglessness and endlessness. He is worthy of Godhood, knower of God-work, generous and lovingly kind, gentle and ever-merciful, the good God. He is the knower of secrets and whispers, the holder of the highest horizon, the creator of the Throne and the earth, near to everyone familiar, worthy of every laudation, the light of solicitude, apparent in the hearts of His friends, hidden from the eyes, manifest through artisanry. O far from the eyes, You and my heart are in one place! You are apparent to the heart but not to the eyes. God, the Self-Sufficient. It is He from whom sufficiency is sought in needs and in whom refuge is sought in turns of fortune. The Self-Sufficient is He whom the servants need and require. The hope of the disobedient and the destitute is in Him, the remedy of trials comes from His generosity, the hap- piness of the poor is in His majesty and beauty. Blessed is he whose intimate is His name, exalted is he whose portion is remembering Him, happy is the heart that is bound to Him, pure the tongue that is mentioning Him, delighting in life is he whose days pass in love and affection for Him! One person is joyful in paradise, another in the Friend. The Friend is the portion of him whose aspiration is all He. I have an eye, all of it filled with the form of the Friend. Happy am I with my eye so long as the Friend is within it. Separating the eye from the Friend is not good- either He's in place of the eye, or the eye itself is He. The Self-Sufficient is He who is hallowed beyond comprehension by the knowledge of created things, the perception of their eyes, or the view of their recognitions. The Self-Sufficient is He in whose majesty intellects are bewildered, in whose beauty intelligences are distracted, in perceiving whose secret core understandings are incapable, from whose command thoughts are turned upside down, from whose severity livers are bloodied, and from whose recognition hearts melt.
Say: “He is God, One; God, the Self-Sufficient....” “O MuḤammad! The estranged have asked you about My lineage. Say: 'God, One.'” God is one and unique, one in Essence and attributes, one in exaltedness and power, one in divinity and lord- hood, one in beginninglessness and endlessness. He is worthy of Godhood, knower of God-work, generous and lovingly kind, gentle and ever-merciful, the good God. He is the knower of secrets and whispers, the holder of the highest horizon, the creator of the Throne and the earth, near to everyone familiar, worthy of every laudation, the light of solicitude, apparent in the hearts of His friends, hidden from the eyes, manifest through artisanry. O far from the eyes, You and my heart are in one place! You are apparent to the heart but not to the eyes. God, the Self-Sufficient. It is He from whom sufficiency is sought in needs and in whom refuge is sought in turns of fortune. The Self-Sufficient is He whom the servants need and require. The hope of the disobedient and the destitute is in Him, the remedy of trials comes from His generosity, the hap- piness of the poor is in His majesty and beauty. Blessed is he whose intimate is His name, exalted is he whose portion is remembering Him, happy is the heart that is bound to Him, pure the tongue that is mentioning Him, delighting in life is he whose days pass in love and affection for Him! One person is joyful in paradise, another in the Friend. The Friend is the portion of him whose aspiration is all He. I have an eye, all of it filled with the form of the Friend. Happy am I with my eye so long as the Friend is within it. Separating the eye from the Friend is not good- either He's in place of the eye, or the eye itself is He. The Self-Sufficient is He who is hallowed beyond comprehension by the knowledge of created things, the perception of their eyes, or the view of their recognitions. The Self-Sufficient is He in whose majesty intellects are bewildered, in whose beauty intelligences are distracted, in perceiving whose secret core understandings are incapable, from whose command thoughts are turned upside down, from whose severity livers are bloodied, and from whose recognition hearts melt.
Say: “He is God, One; God, the Self-Sufficient....” “O MuḤammad! The estranged have asked you about My lineage. Say: 'God, One.'” God is one and unique, one in Essence and attributes, one in exaltedness and power, one in divinity and lord- hood, one in beginninglessness and endlessness. He is worthy of Godhood, knower of God-work, generous and lovingly kind, gentle and ever-merciful, the good God. He is the knower of secrets and whispers, the holder of the highest horizon, the creator of the Throne and the earth, near to everyone familiar, worthy of every laudation, the light of solicitude, apparent in the hearts of His friends, hidden from the eyes, manifest through artisanry. O far from the eyes, You and my heart are in one place! You are apparent to the heart but not to the eyes. God, the Self-Sufficient. It is He from whom sufficiency is sought in needs and in whom refuge is sought in turns of fortune. The Self-Sufficient is He whom the servants need and require. The hope of the disobedient and the destitute is in Him, the remedy of trials comes from His generosity, the hap- piness of the poor is in His majesty and beauty. Blessed is he whose intimate is His name, exalted is he whose portion is remembering Him, happy is the heart that is bound to Him, pure the tongue that is mentioning Him, delighting in life is he whose days pass in love and affection for Him! One person is joyful in paradise, another in the Friend. The Friend is the portion of him whose aspiration is all He. I have an eye, all of it filled with the form of the Friend. Happy am I with my eye so long as the Friend is within it. Separating the eye from the Friend is not good- either He's in place of the eye, or the eye itself is He. The Self-Sufficient is He who is hallowed beyond comprehension by the knowledge of created things, the perception of their eyes, or the view of their recognitions. The Self-Sufficient is He in whose majesty intellects are bewildered, in whose beauty intelligences are distracted, in perceiving whose secret core understandings are incapable, from whose command thoughts are turned upside down, from whose severity livers are bloodied, and from whose recognition hearts melt.
Say: “He is God, One; God, the Self-Sufficient....” “O MuḤammad! The estranged have asked you about My lineage. Say: 'God, One.'” God is one and unique, one in Essence and attributes, one in exaltedness and power, one in divinity and lord- hood, one in beginninglessness and endlessness. He is worthy of Godhood, knower of God-work, generous and lovingly kind, gentle and ever-merciful, the good God. He is the knower of secrets and whispers, the holder of the highest horizon, the creator of the Throne and the earth, near to everyone familiar, worthy of every laudation, the light of solicitude, apparent in the hearts of His friends, hidden from the eyes, manifest through artisanry. O far from the eyes, You and my heart are in one place! You are apparent to the heart but not to the eyes. God, the Self-Sufficient. It is He from whom sufficiency is sought in needs and in whom refuge is sought in turns of fortune. The Self-Sufficient is He whom the servants need and require. The hope of the disobedient and the destitute is in Him, the remedy of trials comes from His generosity, the hap- piness of the poor is in His majesty and beauty. Blessed is he whose intimate is His name, exalted is he whose portion is remembering Him, happy is the heart that is bound to Him, pure the tongue that is mentioning Him, delighting in life is he whose days pass in love and affection for Him! One person is joyful in paradise, another in the Friend. The Friend is the portion of him whose aspiration is all He. I have an eye, all of it filled with the form of the Friend. Happy am I with my eye so long as the Friend is within it. Separating the eye from the Friend is not good- either He's in place of the eye, or the eye itself is He. The Self-Sufficient is He who is hallowed beyond comprehension by the knowledge of created things, the perception of their eyes, or the view of their recognitions. The Self-Sufficient is He in whose majesty intellects are bewildered, in whose beauty intelligences are distracted, in perceiving whose secret core understandings are incapable, from whose command thoughts are turned upside down, from whose severity livers are bloodied, and from whose recognition hearts melt.
وقوله: ( اللَّهُ الصَّمَدُ ) يقول تعالى ذكره: المعبود الذي لا تصلح العبادة إلا له الصمد.واختلف أهل التأويل في معنى الصمد, فقال بعضهم: هو الذي ليس بأجوف, ولا يأكل ولا يشرب.* ذكر من قال ذلك:حدثنا عبد الرحمن بن الأسود, قال: ثنا محمد بن ربيعة, عن سلمة بن سابور, عن عطية, عن ابن عباس, قال: ( الصمد ): الذي ليس بأجوف .حدثنا ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن منصور, عن مجاهد, قال: ( الصمد ): المُصْمَت الذي لا جوف له .حدثنا أبو كُرَيب, قال: ثنا وكيع, عن سفيان, عن منصور, عن مجاهد, مثلَه سواء.حدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء, عن ابن أبي نجيح, عن مجاهد, قال: ( الصمد ): المصمت الذي ليس له جوف .حدثنا ابن بشار, قال: ثنا عبد الرحمن ووكيع, قالا ثنا سفيان, عن ابن أبي نجيح, عن مجاهد, قال: ( الصَّمَد ): الذي لا جوف له .حدثنا أبو كُرَيب, قال: ثنا وكيع; وحدثنا ابن حميد, قال: ثنا مهران جميعا, عن سفيان, عن ابن أبي نجيح, عن مجاهد, مثلَه.حدثنا ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا الربيع بن مسلم, عن الحسن, قال: ( الصمد ): الذي لا جوف له .قال: ثنا الربيع بن مسلم, عن إبراهيم بن ميسرة, قال: أرسلني مجاهد إلى سعيد بن جبير أساله عن ( الصمد ), فقال: الذي لا جوف له .حدثنا ابن بشار, قال: ثنا يحيى, قال: ثنا إسماعيل بن أبي خالد, عن الشعبي, قال: ( الصمد ) الذي لا يطعم الطعام .حدثنا يعقوب, قال: ثنا هشيم, عن إسماعيل بن أبي خالد, عن الشعبي أنه قال: ( الصمد ): الذي لا يأكل الطعام, ولا يشرب الشراب .حدثنا أبو كُرَيب وابن بشار, قالا ثنا وكيع, عن سلمة بن نبيط, عن الضحاك, قال: ( الصمد ): الذي لا جوف له .حدثنا أبو كُرَيب, قال: ثنا ابن أبي زائدة, عن إسماعيل, عن عامر, قال: ( الصمد ): الذي لا يأكل الطعام .حدثنا ابن بشار وزيد بن أخزم, قالا ثنا ابن داود, عن المستقيم بن عبد الملك, عن سعيد بن المسيب قال: ( الصمد ): الذي لا حِشوة له .حُدثت عن الحسين, قال: سمعت أبا معاذ يقول: ثنا عبيد, قال: سمعت الضحاك يقول في قوله: ( الصمدُ ): الذي لا جوف له .حدثني العباس بن أبي طالب, قال: ثنا محمد بن عمر بن رومي, عن عبيد الله بن سعيد قائد الأعمش, قال: ثني صالح بن حيان, عن عبد الله بن بريدة, عن أبيه, قال: لا أعلمه إلا قد رفعه, قال: ( الصَّمَد ) الذي لا جوف له .حدثنا ابن عبد الأعلى, قال: ثنا بشر بن المفضل, عن الربيع بن مسلم, قال: سمعت الحسن يقول: ( الصَّمَد ): الذي لا جوف له .حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن عكرمة, قال: ( الصمد ): الذي لا جوف له .وقال آخرون: هو الذي لا يخرج منه شيء.* ذكر من قال ذلك:حدثني يعقوب, قال: ثنا ابن علية, عن أبي رجاء قال: سمعت عكرمة, قال في قوله: ( الصمد ): الذي لم يخرج منه شيء, ولم يلد, ولم يولد .حدثنا ابن بشار, قال: ثنا محمد بن جعفر, قال: ثنا شعبة, عن أبي رجاء محمد بن يوسف, عن عكرمة قال: ( الصمد ): الذي لا يخرج منه شيء .وقال آخرون: هو الذي لم يَلِد ولم يُولَد.* ذكر من قال ذلك:حدثنا ابن حميد, قال: ثنا مهران, عن أبي جعفر, عن الربيع, عن أبي العالية, قال: ( الصمد ): الذي لم يلد ولم يولد, لأنه ليس شيء يلد إلا سيورث, ولا شيء يولد إلا سيموت, فأخبرهم تعالى ذكره أنه لا يورث ولا يموت .حدثنا أحمد بن منيع ومحمود بن خداش قالا ثنا أبو سعيد الصنعاني, قال: قال المشركون للنبي صلى الله عليه وسلم أنسب لنا ربك فأنـزل الله: ( قُلْ هُوَ اللَّهُ أَحَدٌ * اللَّهُ الصَّمَدُ * لَمْ يَلِدْ وَلَمْ يُولَدْ * وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ ) لأنه ليس شيء يولد إلا سيموت, وليس شيء يموت إلا سيورث, وإن الله جلّ ثناؤه لا يموت ولا يورث ( وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ ) : ولم يكن لَه شبيه ولا عِدل, وليس كمثله شيء .حدثنا أبو كُرَيب, قال: ثنا وكيع, عن أبي معشر, عن محمد بن كعب: الصمد: الذي لم يلد ولم يولد, ولم يكن له كفوا أحد .وقال آخرون: قد انتهى سُؤدده.* ذكر من قال ذلك:حدثني أبو السائب, قال: ثني أبو معاوية, عن الأعمش, عن شقيق, قال: الصمد: هو السيد الذي قد انتهى سؤدده.حدثنا أبو كُرَيب وابن بشار وابن عبد الأعلى, قالوا: ثنا وكيع, عن الأعمش, عن أبي وائل, قال: ( الصَّمَد ): السيد الذي قد انتهى سؤدده; ولم يقل أبو كُرَيب وابن عبد الأعلى سؤدده.حدثنا ابن حميد, قال: ثنا مهران, عن سفيان, عن الأعمش, عن أبي وائل مثله.حدثنا علي, قال: ثنا أبو صالح, قال: ثني معاوية, عن علي, عن ابن عباس, في قوله: ( الصَّمَدُ ) يقول: السيد الذي قد كمُل في سُؤدَده, والشريف الذي قد كمل في شرفه, والعظيم الذي قد عظم في عظمته, والحليم الذي قد كمل في حلمه, والغني الذي قد كمل في غناه, والجبَّار الذي قد كمل في جبروته, والعالم الذي قد كمل في علمه, والحكيم الذي قد كمل في حكمته, وهو الذي قد كمل في أنواع الشرف والسؤدد, وهو الله سبحانه هذه صفته, لا تنبغي إلا له .وقال آخرون: بل هو الباقي الذي لا يفنَى.* ذكر من قال ذلك:حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, في قوله: ( قُلْ هُوَ اللَّهُ أَحَدٌ * اللَّهُ الصَّمَدُ * لَمْ يَلِدْ وَلَمْ يُولَدْ ) قال: كان الحسن وقتادة يقولان: الباقي بعد خلقه, قال: هذه سورة خالصة, ليس فيها ذكر شيء من أمر الدنيا والآخرة .حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, قال: ( الصمد ): الدائم .قال أبو جعفر: الصمد عند العرب: هو السيد الذي يُصمد إليه, الذي لا أحد فوقه, وكذلك تسمى أشرافها; ومنه قول الشاعر:ألا بَكَـرَ النَّـاعي بِخَـيْرَيْ بَنِـي أسَدْبِعَمْرِو بْـنِ مَسْعُودٍ وبالسَّيِّدِ الصَّمَدْ (3)وقال الزبرقان:وَلا رَهِينَةً إلا سَيِّدٌ صَمَدُ (4)فإذا كان ذلك كذلك, فالذي هو أولى بتأويل الكلمة, المعنى المعروف من كلام من نـزل القرآن بلسانه; ولو كان حديث ابن بُريدة, عن أبيه صحيحا, كان أولى الأقوال بالصحة, لأن رسول الله صلى الله عليه وسلم أعلم بما عنى الله جل ثناؤه, وبما أنـزل عليه.
Which was revealed in Makkah
The Reason for the Revelation of this Surah and its Virtues
Imam Ahmad recorded from Ubayy bin Ka`b that the idolators said to the Prophet , "O Muhammad! Tell us the lineage of your Lord." So Allah revealed
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful
Similar was recorded by At-Tirmidhi and Ibn Jarir and they added in their narration that he said,
الصَّمَدُ
(As-Samad) is One Who does not give birth, nor was He born, because there is nothing that is born except that it will die, and there is nothing that dies except that it leaves behind inheritance, and indeed Allah does not die and He does not leave behind any inheritance.
وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ
(And there is none comparable to Him.) This means that there is none similar to Him, none equal to Him and there is nothing at all like Him." Ibn Abi Hatim also recorded it and At-Tirmidhi mentioned it as a Mursal narration. Then At-Tirmidhi said, "And this is the most correct."
A Hadith on its Virtues
Al-Bukhari reported from `Amrah bint `Abdur-Rahman, who used to stay in the apartment of `A'ishah, the wife of the Prophet , that `A'ishah said, "The Prophet sent a man as the commander of a war expedition and he used to lead his companions in prayer with recitation (of the Qur'an). And he would complete his recitation with the recitation of `Say: He is Allah, One.' So when they returned they mentioned that to the Prophet and he said,
«سَلُوهُ لِأَيِّ شَيْءٍ يَصْنَعُ ذَلِكَ؟»
(Ask him why does he do that.) So they asked him and he said, `Because it is the description of Ar-Rahman and I love to recite it. So the Prophet said,
«أَخْبِرُوهُ أَنَّ اللهَ تَعَالَى يُحِبُّه»
(Inform him that Allah the Most High loves him.)" This is how Al-Bukhari recorded this Hadith in his Book of Tawhid. Muslim and An-Nasa'i also recorded it. In his Book of Salah, Al-Bukhari recorded that Anas said, "A man from the Ansar used to lead the people in prayer in the Masjid of Quba'. Whenever he began a Surah in the recitation of the prayer that he was leading them, he would start by reciting `Say: He is Allah, One' until he completed the entire Surah. Then he would recite another Surah along with it (after it). And used to do this in every Rak`ah. So his companions spoke to him about this saying; `Verily, you begin the prayer with this Surah. Then you think that it is not sufficient for you unless you recite another Surah as well. So you should either recite it or leave it and recite another Surah instead.' The man replied, `I will not leave it off. If you want me to continue leading you (in prayer), I will do this; and if you all do not like it, I will leave you (i.e., I will stop leading you).' They used to consider him to be of the best of them to lead them in prayer and they did not want anyone else to lead them other than him. So, when the Prophet came they informed him of this information and he said,
«يَا فُلَانُ، مَا يَمْنَعُكَ أَنْ تَفْعَلَ مَا يَأْمُرُكَ بِهِ أَصْحَابُكَ، وَمَا حَمَلَكَ عَلَى لُزُوم هَذِهِ السُّورَةِ فِي كُلِّ رَكْعَةٍ؟»
(O so-and-so! What prevents you from doing what your companions are commanding you to do, and what makes you adhere to the recitation of this Surah in every Rak`ah) The man said, `Verily, I love it.' The Prophet replied,
«حُبُّكَ إِيَّاهَا أَدْخَلَكَ الْجَنَّة»
(Your love of it will cause you to enter Paradise.) This was recorded by Al-Bukhari, with a disconnected chain, but in a manner indicating his approval.
A Hadith that mentions this Surah is equivalent to a Third of the Qur'an
Al-Bukhari recorded from Abu Sa`id that a man heard another man reciting
قُلْ هُوَ اللَّهُ أَحَدٌ
(Say: "He is Allah, One.") and he was repeating over and over. So when morning came, the man went to the Prophet and mentioned that to him, and it was as though he was belittling it. The Prophet said,
«وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ الْقُرْآن»
(By He in Whose Hand is my soul, verily it is equivalent to a third of the Qur'an.) Abu Dawud and An-Nasa'i also recorded it. Another Hadith Al-Bukhari recorded from Abu Sa`id, may Allah be pleased with him, that the Messenger of Allah ﷺ said to his Companions,
«أَيَعْجِزُ أَحَدُكُمْ أَنْ يَقْرَأَ ثُلُثَ الْقُرْآنِ فِي لَيْلَةٍ»
(Is one of you not able to recite a third of the Qur'an in a single night) This was something that was difficult for them and they said, "Which of us is able to do that, O Messenger of Allah" So he replied,
«اللهُ الْوَاحِدُ الصَّمَدُ ثُلُثُ الْقُرْآن»
("Allah is the One, As-Samad" is a third of the Qur'an.) Al-Bukhari was alone in recording this Hadith.
Another Hadith that its Recitation necessitates Admission into Paradise
Imam Malik bin Anas recorded from `Ubayd bin Hunayn that he heard Abu Hurayrah saying, "I went out with the Prophet and he heard a man reciting `Say: He is Allah, the One.' So the Messenger of Allah ﷺ said,
«وَجَبَت»
(It is obligatory.) I asked, `What is obligatory' He replied,
«الْجَنَّة»
(Paradise.)" At-Tirmidhi and An-Nasa'i also recorded it by way of Malik, and At-Tirmidhi said, "Hasan Sahih Gharib. We do not know of it except as a narration of Malik." The Hadith in which the Prophet said,
«حُبُّكَ إِيَّاهَا أَدْخَلَكَ الْجَنَّة»
(Your love of it will cause you to enter Paradise.) has already been mentioned.
A Hadith about repeating this Surah
`Abdullah bin Imam Ahmad recorded from Mu`adh bin `Abdullah bin Khubayb, who reported that his father said, "We became thirsty and it had become dark while we were waiting for the Messenger of Allah ﷺ to lead us in prayer. Then, when he came out he took me by my hand and said,
«قُل»
(Say.) Then he was silent. Then he said again,
«قُل»
(Say.) So I said, `What should I say' He said,
قُلْ هُوَ اللَّهُ أَحَدٌ
وَالْمُعَوِّذَتَيْنِ حِينَ تُمْسِي وَحِينَ تُصْبِحُ ثَلَاثًا، تَكْفِكَ كُلَّ يَوْمٍ مَرَّتَيْن»
(Say: "He is Allah, One," and the two Surahs of Refuge (Al-Falaq and An-Nas) when you enter upon the evening and the morning three times (each). They will be sufficient for you two times every day.)" This Hadith was also recorded by Abu Dawud, At-Tirmidhi and An-Nasa'i. At-Tirmidhi said, "Hasan Sahih Gharib." An-Nasa'i also recorded through another chain of narrators with the wording,
«يَكْفِكَ كُلَّ شَيْء»
(They will suffice you against everything.)
Another Hadith about supplicating with it by Allah's Names
In his Book of Tafsir, An-Nasa'i recorded from `Abdullah bin Buraydah, who reported from his father that he entered the Masjid with the Messenger of Allah ﷺ, and there was a man praying and supplicating saying, "O Allah! Verily, I ask you by my testifying that there is no God worthy of worship except You. You are the One, the Self-Sufficient Sustainer of all, Who does not give birth, nor were You born, and there is none comparable to Him." The Prophet said,
«وَالَّذِي نَفْسِي بِيَدِهِ لَقَدْ سَأَلَهُ بِاسْمِهِ الْأَعْظَم، الَّذِي إِذَ
A Hadith about seeking a Cure by these Surahs
Al-Bukhari recorded from `A'ishah that whenever the Prophet would go to bed every night, he would put his palms together and blow into them. Then he would recite into them (his palms), `Say: He is Allah, One', `Say: I seek refuge with the Lord of Al-Falaq', and `Say: I seek refuge with the Lord of mankind.' Then he would wipe whatever he was able to of his body with them (his palms). He would begin wiping his head and face with them and the front part of his body. He would do this (wiping his body) three times. The Sunan compilers also recorded this same Hadith.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
قُلْ هُوَ اللَّهُ أَحَدٌ - اللَّهُ الصَّمَدُ - لَمْ يَلِدْ وَلَمْ يُولَدْ - وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ
(1. Say: "He is Allah, One.") (2. "Allah As-Samad.") (3. "He begets not, nor was He begotten.") (4. "And there is none comparable to Him.") 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
(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 - وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ
(He begets not, nor was He begotten. And there is none comparable to Him.) meaning, He does not have any child, parent or spouse. 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 جِئْتُمْ شَيْئاً 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 آتِى 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 - لاَ 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),
«لَا 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 آدَمَ 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 الْأَحَدُ 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 Surat Al-Ikhlas, and all praise and blessings are due to Allah.