[Ahad, one in person and being, is applied to ALLAH alone, and signifies the one; the

sole; He who has ever been one and sole; or the indivisible; or He who has no second to share in His divinity, nor in His essence, nor in His attributes. Refer to the commentary of Fatihah 1:1 to 4 and Hashr 59:22 to 24 . The spirit of the absolute unity of ALLAH is the foundation of the structure of the religion of ALLAH, Islam. This surah, which explains the unity (tawhid) of ALLAH, was revealed to give an idea of Godhead the HOLY PROPHET (SAWW) preached. It begins with huwa (He) which refers to the known, known to all, but not identifying any one. Refer to the commentary of Fatihah 1:1 and Baqarah 2:255. In the Aryan creeds atma and brahma is one, therefore "I" (first person singular) is used by them to refer to the conception of the absolute. Ahad signifies the unity of His essence. He is free from compositeness. According to Imam Ali bin Husayn Zaynal Abidin samad refers to the supreme-being that continues, or continues forever, or is everlasting, or is the creator of everything of whom nothing is independent, or is dependent on no person or thing but all persons or things are dependent on Him, therefore the eternally be-sought by all. He cannot be described or defined as one void of any excellence, or any excellence void of Him, He is infinite. THE JEWS ASKED THE HOLY PROPHET (SAWW) TO DESCRIBE THE IDENTITY OR TO RELATE THE GENEALOGY OF GOD AND THE MESSENGER ANGEL BROUGHT THIS SURAH.]

QURAN TRANSLITERATION
WITH ORIGINAL ARABIC TEXT ENGLISH TRANSLATION COMMENTARY

IKHLAAS
SURAH [112] PURITY

(of Faith)
PRESENTED BY:

MOHAMAD HANIM MOHAMAD ISA

Ahad, one in person and being, is applied to ALLAH alone, and signifies the one; the sole; He who has ever been one and sole; or th e indivisible; or He who has no second to share in His divinity, nor in His essence, nor in His attributes. Refer to the commentary of Fatihah 1:1 to 4 and Hashr 59:22 to 24. The spirit of the absolute unity of ALLAH is the foundation of the structure of the religion of ALLAH, Islam. This surah, whi ch explains the unity ( tawhid) of ALLAH, was revealed to give an idea of Godhead the HOLY PROPHET (SAWW) preached. It begins with huwa (He) which refers to the known, known to all, but not identifying any one. Refer to the commentary of Fatihah 1:1 and Baqarah 2:255. In the Aryan creeds atma and brahma is one, therefore "I" (first person singular) is used by them to refer to the conception of the absolute. Ahad signifies the unity of His essence. He is free from compositeness. According to Imam Ali bin Husayn Zaynal Abidin samad refers to the supreme being that continues, or continues forever, or is everlasting, or is the creator of everything of whom nothing is independent, or i s dependent on no person or thing but all persons or things are dependent on Him, therefore the eternally be-sought by all. He cannot be described or defined as one void of any excellence, or any excellence void of Him, He is infinite. THE JEWS ASKED THE HOLY PROPHET (SAWW) TO DESCRIBE THE IDENTITY OR TO RELATE THE GENEALOGY OF GOD AND THE MESSENGER ANGEL BROUGHT THIS SURAH. There is a vast difference between the two Arabic words Ahad and Wahid both commonly thought to mean Oneness. To indicate the Unity of God, it is said in this verse that God is Ahad, i.e., One, One in the sense of the Absolute Oneness of His Essential Existence, not in the numerical sense of the numeral which has a second and a third but the One which has no second to it. The expression one, is in the sense of the ONLY in conceiving Whose existence all the faculties of the human intellect are helpless. Hes such a one that even His attributes are His Essence and not separate and never separable from Him. It is a death-blow, Islam rendered to all imaginary conception of any kind of polytheistic doctrines and the phenomena of plurality about the All-Divine. See verses 59:22 & 24. HE IS ONE WITH NONE COMPARABLE TO HIM, WITHOUT ANY BEGINNING OR END, UNLIMITED BY TIME, SPACE OR CIRCUMSTANCES. A REALITY BEFORE WHICH ALL OTHERS HAVE NO EXISTENCE. HE IS THE CREATOR, ONE AND EVERYTHING IS HIS CREATION. This chapter with all its brevity is considered to contain the gist or the spirit of the Absolute Unity of ALLAH which is the fundamentals of the faith, Islam. It is considered that one third of Quran is revealed as an explanation to this Synthesis. It is said that the HOLY PROPHET (SAWW) was asked to give the idea of Godhead which he preached and this chapter was revealed. It begins with pronoun---third person---Hu, i.e., He which refers to something known to all BUT not identified with any, as against the usual reference in the term of the first person singular I of the conception of the Absolute in the Aryan creeds---saying the Athma and the Brahma both are one. For the word Ahad stands for Unity of His Essence, i.e., He is not of composite nature. Samad stands to denote that He is all -compact in His Unity in the sense that He cannot be described or defined to be void of any excellence or any excellence to be void of Him. Thus He is all in all in the true sense of the term discarding every possibility of incarnation. Thus proves His all-prevadingness and all-comprehensiveness which means His being infinite---as such the question of His being in the sense of something separated from Him as his issue or His being separated from anybody from any origin, i.e., His being born---does not at all arise---and it is self-evident that there cannot be a second or a match or a rival for such a being. It is unimaginable because the very idea of the existence of two implies the finiteness and the limitation of both which is contradictory to the very idea of the Absolute unity of the Essence.

Qul Hu-wa-LLaahuAhad

[112:1] Say: He, Allah, is One.

Samad, i.e., independent of any one---All perfect---The One to Whom recourse is made by everything Eternal for its needs, both for existence and for perfection. The One who needs no subsistence of any kind---Self existing to understand Whose existence every mind is drowned in marvel and wonder. Nothing is hidden from His all-enveloping Knowledge---Is not accommodable in anything not even in intellect, Infinite in all aspects of existence and attributes. In fact the names or the attributes mentioned to describe His existence or its nature, are in conveyable in their fullness hence cannot be translated to give the correct or the fullest sense or the meaning of the terms. All the mea nings attached to this term Samad are the necessary properties of the actual meaning given in the note on the authority of Holy Imam Ali ibnul Husain Az-Zainul-Abideen of the Ahlul Bait.

A-LLaahus-Samad:

[112:2] Allah is He on Whom all depend.

Refer to the commentary of Baqarah 2:255 and Ali Imran 3:2 . Anthropomorphism, the tendency to conceive God in the terms known to man, creeps in at all times and among all peoples. Nothi ng or no being can be separated from the infinite supreme being nor was there anything or being from which He was separated. So neither He begets nor was He begotten. Therefore there cannot be any being like to Him. Nothing has come out of Him, i.e., He has not begotten any issue . There is no son or daughter born of Him. To assign a son or a daughter to Him is the greatest blasphemy. Nor is He born of any other being. There is no match or equal to Him in a ny aspect, in any meaning or in any sense of any of any other being. To assign any wife or mate to Him is a gross blasphemy against His All-Divine Being. Since man is a limited being and he with his inherent limitations cannot correctly conceive of things unknown to him but through some examples in the terms used for the things physical, certain terms have to be helplessly used, otherwise the essence or the qualities of ALLAH are beyond any description or definition with any amount of human knowledge with the maximum wealth of the linguistic expressions which man can ever coin i n the mine of his intellect. Anything man coins would be incomparably insignificant and hopelessly imperfect and miserably inadequate to deal with the mat ter connected with the knowledge of the Infinite.

Lam yaleed, wa lam youlad;

[112:3] He begets not, nor is He begotten.

(see commentary for verse 3 )

Walam yakul-la-Hou kufuwan ahad.

[112:4] And none is like Him.