Virtues and Lessons of Surah al-Ikhlas

Virtues

Surah Al-Ikhlas is the 112th chapter of the Quran, and it holds great significance in Islamic tradition due to its concise and profound message and multiple virtues. This early Makkan surah is often referred to as the "Surah of Purity" or the "Surah of Sincerity." Surah Al-Ikhlas succinctly conveys the core doctrine of the Islamic faith, which is the absolute Oneness and Unity of Allah SWT. (al-Tawhid). It emphasizes that Allah SWT is uniquely and absolutely one, without any division, partners or associates. This declaration of Tawhid is the essence of Islamic monotheism. Surah Al-Ikhlas is one of the shortest chapters in the Quran, consisting of only four verses. Despite its brevity, it provides a clear and powerful statement of monotheism, making it easy for Muslims to remember and recite. Its simplicity also makes it accessible to people of all ages and levels of religious knowledge. The Prophet Muhammad (peace be upon him) emphasized the significance of reciting Surah Al-Ikhlas. There are several hadiths (sayings and actions of the Prophet) that highlight the rewards and blessings of reciting this surah. For example, it is reported that reciting Surah Al-Ikhlas three times is equivalent to reciting the entire Quran in terms of reward. " God’s messenger said, “Is any of you incapable of reciting a third of the Qur’ān in a night?” On being asked how they could recite a third of the Qur’ān he replied. “‘Say, He is God, One’ (Qur’ān, 112) is equivalent to a third of the Qur’ān.”

Surah Al-Ikhlas helps Muslims understand the names and attributes of Allah. Muslim scholars say that Allah has distributed the Qur’an into three main categories. One-third of the Quran is law, one-third warning and glad tidings and a third is related to divine names and attributes. Surah al Ikhlas consists of divine names and attributes. It describes Allah as "Ahad" (One) and "Samad" (Self-Sufficient or Eternal). This provides insight into Allah's uniqueness and self-sufficiency, emphasizing that He does not need anything while everything else needs Him. Many Muslims believe that reciting Surah Al-Ikhlas, along with other short surahs, offers protection from various forms of harm and evil. 'Abdullah bin Khubaib (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said to me, "Recite Surat Al-Ikhlas and Al- Mu'awwidhatain (Surat Al-Falaq and Surat An-Nas) three times at dawn and dusk. It will suffice you in all respects." And ‘Abdullah b. Khubaib said: We went out one rainy and intensely dark night to look for God’s messenger, and when we caught up on him he said to me, “Say.” I asked him what I was to say, and he replied, “If you recite ‘Say, He is God, One’ and al-Mu'awidhatān (The last 3 sūras of the Qur’ān) three times morning and evening, they will serve you for every purpose.”

It is also considered a means of seeking spiritual healing and solace during difficult times. It was narrated from 'Aishah that: whenever the Prophet (SAW) went to bed, he would blow into his hands, recite Al-Mu'awwidhatain, then wipe his hands over his body. Buraida said that God’s messenger heard a man saying, “O God I ask Thee by Thy being God than whom there is no god, the One, He to whom men repair, who has not begotten and has not been begotten, and to whom no one is equal,” and said, “He has supplicated God using His greatest name when asked by which He gives and when supplicated by which He answers.”

The name "Al-Ikhlas" itself means "sincerity" or "purity." The surah encourages believers to worship Allah with pure intentions, free from any association or hidden motives. It serves as a reminder of the importance of sincerity in one's faith and worship. Surah Al-Ikhlas is often one of the first surahs taught to Muslim children and new converts to Islam due to its simplicity and profound message. It helps newcomers grasp the central concept of Islamic faith, which is the belief in the Oneness of Allah.

Surah Al-Ikhlas holds immense significance in the Islamic faith as it encapsulates the core belief of monotheism while also emphasizing sincerity in worship. Its virtues include the rewards of recitation, protection, and spiritual healing. It is a fundamental surah that plays a pivotal role in the daily lives of Muslims and serves as a reminder of the essence of their faith.

In the famed surah, al-Kafirun “the disbelievers” (109), the Prophet is ordered to absolutely and completely disavow himself from the unbelievers and what they worship other than the One God. But it is in surah 112 al-Ikhlas, literally “sincerity”, in which the Prophet is given such a comprehensive lesson of the Oneness, Uniqueness, Unicity, and Transcendence of God that if one reads nothing of the Qur’an other than this short surah properly apprehending its meaning, then one could not admit any doubt or confusion concerning the pure Qur’anic concept of strict monotheism and divine otherworldliness.

Translation

T. B. Irving translates Surah al-Ikhlas as follows: Say: “God is Unique! God is the Source [for everything]; He has not fathered anyone nor was He fathered, and there is nothing comparable to Him.” Al-Ikhlas consists of four Makkan verses only. Yet, this brief construction heralds monumental implications: it emphasizes God’s divine Unity, Uniqueness, Self-Sufficiency, Transcendence, and Purity; stands as a powerful statement against the Christian concept of a triune God – the trinity of divine Persons; acts as a profound declaration against the Son of God Christology; and demands sincere and sole worship of the One and Only God eliminating possibilities of any partnership or association with Him. It is also equal to one-third of the Qur’an (hadith reported by Bukhari, 4628) since it explains al-tawhid one of the three most essential doctrines of Islam, the other two being Prophethood/Revelation and the Day of Judgement.

The pagans of Makkah queried the Prophet about the lineage (origin) of Allah. As a response, Allah SWT revealed this verse “Say: ‘Allah is Unique.’” The Arabic term Ahad is used in this surah to indicate the Unicity of God instead of the frequently used Qur’anic term Wahid.”

Ahad vs Wahid

The term Ahad is much more precise than the frequently used term Wahid which means “one”. Ahad has the added connotations of absolute and continuous unity and the absence of equals. The famous exegete Al-Alusi explains that the root of the word ahad is Wahid. The difference is that ahad cannot be divided, distributed, or analyzed while wahid could be. The famous Hadith authority Al-Bayhaqi states that al-ahad is the One who does not have any similar, like, equivalent or match while al-wahid means the one who has no associate or partner. That is why God Almighty gave this name to Himself... As if the verse “He begets not neither is He begotten” is a kind of explanation of the verse “He is One”... and Almighty God can never be divided nor come to an end...”

L. Gardet observes: The Qur’anic teaching does not limit itself to the affirmation of a strict monotheism. It is also clearly stated that the unique (wahid) God is one (ahad) in himself, one in his nature as deity.... Juxtaposed with the striking initial profession of faith (“Allahu ahad”) is the final correlative, “not anyone,” no one (“Lam yakun ahad”). This affirmation-negation is the decisive confrontation between the creator and the created. It displays, like a diamond in its setting, the unfathomable and incommunicable mystery of the deity.”  

Al-Samad

The second verse of the chapter contains the word al-Samad which has been used nowhere else in the Qur’an except in this surah. The word itself is so comprehensive that it has been translated differently by different translators. Al-Samad is one of the “most beautiful names” of God, and its root has the primary meaning of “without hollow” or “without cleft”. Allah is without a mixture of any sort, without any possibility of division into parts, because in Him there is no ‘hollow’. Louis Massignon would translate it as “dense to the absolute degree”, whilst L. Gardet as “impenetrable.” Al-Samad denotes that God is unknowable, enjoying intrinsic self-sufficiency and unicity without cleft or internal division. Others have explained the word al-Samad as meaning, “The Master who is depended upon in all matters.” Abu Hurayrah (RA), Companion of the Prophet Muhammad, stated that Al-Samad is the “One who is free from want and does not need anything from anybody, while everything other than Him needs Him in everything.” Ibn Jubayr stated that it refers to the “One who is perfect in His attributes as well as actions.” Ibn al-Anbari said that Al-Samad is the “Master above whom there is no master, and upon whom all the people rely for their needs and affairs”

Modern exegete M. Asad translates it as “God the Eternal, the Uncaused Cause of All Being.” He further observes: “This rendering gives no more than an approximate meaning of the term as-Samad, which occurs in the Qur’an only once and is applied to God alone. It comprises the concept of Primary Cause and eternal, independent Being, combined with the idea that everything existing or conceivable goes back to Him as its source and is, therefore, dependent on Him for its beginning as well as for its continued existence.”  

Third Verse

The third verse of Surah al-Ikhlas, “He begets not, and neither is He begotten” reaffirms this unicity by categorically rejecting any multiplicity within the divine unity. It also simultaneously shatters the “daughters of God” concept, held by the polytheists of Makkah, as well as the Christian concept of the Holy Trinity. Muslims were put on their guard during the very early stages of revelation against any association and multiplicity within the godhead, and it didn’t take long for the supposed mystery of the Trinity or incarnation to be declared a betrayal of the divine transcendence, unity, and uniqueness of God and a “cleft” in the godhead. It was unequivocally understood that Allah is everlasting while creatures are temporal; that no changeable circumstances affect the divine existence, ever, while creatures are changeable; that Allah is perfect while creatures are imperfect; and that birth, multiplication, and development are an absurdity with regards to Allah while intrinsic to His creatures. In sum, so wholly strict and pristine was this stipulated quality of “One” that it included a total refutation of utterly human and creaturely limitations including any notion of familial relations (father, son, daughter).

Rejection of the Trinity

It will be apparent that the Qur’an categorically rejects the Christian concept of the Trinity, its categorization of Jesus as the son of God, and the two central doctrines of Christianity discussed in the previous chapter. The categorical rejection of the Christian doctrine of Incarnation is not only found in this chapter but also in many other chapters and passages of the Qur’an. After giving a detailed description of the virgin birth of the prophet Jesus the Qur’an states: “It is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! When He determines a matter, He only says to it, ‘Be’, and it is” (19:35). There are in addition many other Qur’anic passages which address the issue of divine sonship at length: “They say: ‘Allah hath begotten a son’: Glory be to Him. – Nay, to Him belongs all that is in the heavens and on earth: everything renders worship to Him. The Originator of the heavens and the earth: when He decrees a matter, He says to it: ‘Be,’ and it is” (2:116–17).

The Qur’an argues the same point from a different perspective: No son did Allah beget, nor is there any god along with Him: (if there were many gods), behold, each god would have taken away what he had created, and some would have lorded it over others! Glory to Allah! (He transcends) the (sort of) things they attribute to Him! He knows what is hidden and what is open: too high is He for the partners they attribute to Him. (23:91–92) Wonderful Originator of the heavens and the earth: how can He have a son when He hath no consort? He created all things, and He has full knowledge of all things. That is Allah, your Lord! There is no god but He, The Creator of all things: then worship ye Him: and He hath power to dispose of all affairs. (6:101–2)

The Qur’an addresses the “People of the Book” directly: O People of the Book! Commit no excesses in your religion: nor say of Allah aught but the truth. The Messiah Jesus the son of Mary was (no more than) a Messenger of Allah, and His Word, which He bestowed on Mary, and a Spirit proceeding from Him: so believe in Allah and His Messengers. Say not “Three”: desist: it will be better for you: for Allah is One God: Glory be Him: (for Exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs. Christ disdains not to serve and worship Allah, nor do the angels, those nearest (to Allah): those who disdain His worship and are arrogant, He will gather them all together unto Himself to (answer). (4:171–72)

The Qur’an came as a rectifier of Jewish and Christian excesses against God. The Christian tradition claimed to have believed in monotheism, but, to the Qur’an, the Christian dogma of the Trinity and incarnation was a clear violation of the divine unity and transcendence. Hence Allah revealed the Book (al-Qur’an) to His servant (Muhammad), “that He may warn those who say, ‘Allah hath begotten a son’: no knowledge have they of such a thing, nor had their fathers. It is a grievous thing that comes from their mouths as a saying. What they say is nothing but falsehood” (18:4–5).

The Prophet was asked to employ different arguments to bring the point across: “Say: ‘Praise be to Allah, Who begets no son and has no partner in (His) dominion: nor (needs) He any to protect Him from humiliation: yea, magnify Him for His greatness and glory!’” (17:111). “Say: ‘If the Most Gracious had a son, I would be the first to worship.’ Glory to the Lord of the heavens and the earth, the Lord of the Throne! He transcends the things they attribute (to Him)!” (43:81–2). To the Qur’an, the most serious sin one can commit is the claim that God has begotten a son. They say: “The Most Gracious has begotten a son!” Indeed ye have put forth a thing most monstrous! At it the skies are about to burst, the earth to split asunder, and the mountains to fall down in utter ruin, that they should invoke a son for The Most Gracious. For it is not consonant with the majesty of The Most Gracious that He should beget a son. Not one of the beings in the heavens and the earth but must come to The Most Gracious as a servant. (19:88–93).

According to the Qur’an: Certainly, they disbelieve who say: “(Allah) is Christ the son of Mary.” But said Christ: “O Children of Israel! Worship Allah, my Lord and your Lord.” Whoever joins other gods with Allah, Allah will forbid him the Garden, and the Fire will be his abode. There will for the wrong-doers be no one to help. They disbelieve who say: Allah is one of three (in a Trinity): for there is no god except One God. If they desist not from their word (of blasphemy), verily a grievous chastisement will befall the disbelievers among them. Why turn they not to Allah and seek His forgiveness? For Allah is Oft-Forgiving, Most Merciful. Christ the son of Mary was no more than a Messenger; many were the messengers that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food. See how Allah doth make His Signs clear to them; yet see in what ways they are deluded away from the truth! (5:72–76)

It is worth noting that these Qur’anic statements roundly reject both interpretations of the Trinity. The first verse refutes Christian Docetistic tendencies whilst the second rejects Trinitarian claims, both Augustinian as well as Cappadocian. The Qur’an blames Christian dogma for blurring the transcendental realm with the utilitarian sphere of want and need. It becomes evident then that the third verse of al-Ikhlas refutes Christian understanding of the Holy Trinity whilst the next verse roundly rejects Christ’s or the Holy Spirit’s equality with God – in essence, glory, or majesty, as authorized by the Council of Niceae. The last verse of al-Ikhlas dispels all possibilities of crude anthropomorphism, corporealism, and incarnation of God existing in a man. The verse is unequivocal in stating that nothing resembles God either in His being or in His actions and attributes. God is the only effective power in existence. He is the absolute reality with absolute qualities and attributes. Everything other than Him is relative and dependent upon His transcendental being for its existence, sustenance and continuity. The claims of God’s absolute unity and uniqueness made in the previous verses are hereby sealed, confirmed and elaborated by this final verse “there is nothing like unto Him”.

M. Asad writes: The fact that God is one and unique in every respect, without beginning and without end, has its logical correlate in the statement that “there is nothing that could be compared with Him”– thus precluding any possibility of describing or defining Him....Consequently, the quality of His being is beyond the range of human comprehension or imagination: which also explains why any attempt at “depicting” God by means of figurative representations or even abstract symbols must be qualified as a blasphemous denial of the truth.”  

Imam Al-Bukhari, interpreting this surah, narrates on the authority of Abu Hurayrah that the Prophet said: Allah said: “The son of Adam tells a lie against Me, though he hasn’t the right to do so. He abuses me though he hasn’t the right to do so. As for his telling a lie against Me, it is his saying that I will not recreate him as I created him for the first time. In fact, to repeat or to recreate a thing is easier for the One Who has created it first (so it is easier for Me to repeat or recreate a creation which I created first). As for his abusing Me, it is his saying that Allah has begotten a son, while I am the One, As-Samad (self-sufficient Master Whom all creatures need, I neither eat, nor drink). I beget not, nor was I begotten, and there is none equal or comparable unto Me.”

He also narrates from Mu’adh ibn Jabal that the Prophet said: “O Mu’adh! Do you know what Allah’s Right upon His slave is?” I said, “Allah and His Messenger know best.” The Prophet (peace be upon him) said, “To worship Him (Allah) Alone and to join none in worship with Him (Allah). Do you know what their right upon Him is?” I replied, “Allah and His Messenger know best.” The Prophet (peace be upon him) said, “Not to punish them (if they do so).”

Conclusion

We conclude this part of the discussion with Murata and Chittick’s observation that the brief Islamic confession “there is no god but God” excludes any worship and sincere service in the absolute sense to anybody or anything other than God Almighty since everybody or everything other than God can only be a false god. The Bible, as well as the Judeo-Christian understanding of God, had left many problems unsolved and the Qur’anic account came to purge the confused, adulterated, even mystical understanding of the Divine contained in i.e. ideas such as the incarnation, corporeal and physical anthropomorphism of God, that had come to prevail. Monotheistic theology is nothing new in the history of Western religious traditions. Nevertheless, the radical monotheism of Islam offers distinctive solutions to the difficult and thorny problems of the nature of God, free will and predestination, the relationship of good to evil, and reason to revelation. Islamic insistence upon God’s absolute transcendence and perfect unity is quite distinctive among the Semitic traditions. Therefore, the distinctive feature of Islam, as Richard C. Martin rightly observes, is that “Among the Western religious traditions, Islam has most insistently asserted the unity and oneness of God.” Surah al-Ikhlas is the cornerstone of such significant Islamic doctrine.