mohamed kechad
عضو نشيط
- البلد/ المدينة :
- ز.الوادي
- المُسَــاهَمَـاتْ :
- 728
- نقاط التميز :
- 2187
- التَـــسْجِيلْ :
- 10/10/2010
تفسير .... قُلْ هُوَ اللَّهُ أَحَدٌ
(112:1) Say: *1 'He is Allah, *2 the One and Unique; *3
*1) The first addressee of this Command is the Holy Prophet (upon whom
be peace) himself for it was he who was asked: "Who is your Lord and
what is He like? Again it was he who was
commanded to answer the question in the following words. But after him
every believer is its addressee. He too should say what the Holy Prophet
had been commanded to say.
*2) That is, "My Lord to Whom you want
to be introduced is none but Allah." This is the first answer to the
questions, and it means: "I have not introduced a new lord who I want
you to worship beside all other gods, but it is the same Being you know
by the name of Allah." "Allah" was not an unfamiliar word for the Arabs.
They had been using this very word for the Creator of the universe
since the earliest times, and they did not apply this word to any of
their other gods. For the other gods they used the word ilah. Then their
beliefs about Allah had become fully manifest at the time Abraha
invaded Makkah. At that time there existed 360 idols of gods (ilahs) in
and around the Ka`bah, but the polytheists forsaking all of them had
invoked only Allah for protection. In other words, they knew in their
hearts of hearts that no ilah could help them on that critical occasion
except Allah. The Ka`bah also was called Bait-Allah by them and not
Bait-ilahs after their self-made gods. At many places in the Qur'an the
polytheistic Arabian belief about AIIah has been expressed, thus:
In Surah Az-Zukhruf it has been said: "If you ask them who created them, they will surely say, 'Allah'." (v. 87)
In Surah Al-`Ankabuu: "If you ask them, `Who has created the earth and
the heavens and Who has subjected the moon and the sun?' they will
surely say: Allah ... And if you ask them, `Who sent down rainwater from
the sky and thereby raised the dead earth back to Iife?' they will
surely say: `Allah'." (vv. 61-63)
In Surah Al-Mu'minun: "Say to
them, `Tell me, if you know, whose is the earth and all who dwell in
it?' They will say, `Allah's'... say to them, `To Whom do the seven
heavens and the Glorious Throne belong?' They will say, `To Allah'...
Say to them, `Tell me, if you know, Whose is the sovereignty over
everything? And Who is that Being Who gives protection while none else
can give protection against Him?' They will surely reply, `This power
oolongs to Allah'." (vv. 8489).
In Surah Yunus: "Ask them: Who
provides for you from the heavens and the earth? Who has power over the
faculties of hearing and sight? Who brings forth the living from the
dead and the dead from the living? Who directs the system of the
universe? They will surely reply, `Allah'." (v. 31)
Again in Surah
Yunus at another place: "When you set sails in ships, rejoicing over a
fair breeze, then all of a sudden a strong wind begins to rage against
the passengers and waves begin to surge upon them from every side and
they realize that they have been encircled by the tempest. At that time
they pray to Allah with sincere faith, saying: `If thou deliverest us
from this peril, we will become Thy grateful servants.' But when He
delivers them, the same people begin to rebel on the earth against the
Truth." (w. 22-23)
The same thing has been reiterated in Surah Bani
Isra'il, thus: "When a misfortune befalls you on the sea, all of those
whom you invoke for help tail you but He (is there to help you), yet
when He brings you safe to land, you turn away from Him." (v. 67)
Keeping these verses in view, let us consider that when the people
asked: "Who is your Lord and what is He like to Whose service and
worship you call us?" the answer given was "Huwa Allah: He is Allah."
This answer by itself gives the meaning: "My Lord is He Whom you
yourself acknowledge as your own as well as the whole world's Creator,
its Master, Sustainer and Administrator, and He Whom you invoke for help
at critical times beside all other deities, and I invite you to His
service alone." This answer comprehends all the perfect and excellent
attributes of Allah. Therefore, it is not at all conceivable that the
Creator of the universe, its Administrator and Disposer of its affairs,
Sustainer of all the creatures living in it, and the Helper of the
servants in times of hardship, would not be living, hearing and seeing,
that He would not be an All-Powerful, All-Knowing, All-Wise,
All-Merciful and All-Kind Sovereign.
*3) The scholars have explained
the sentence Huwa-Allah Ahad syntactically, but in our opinion its
explanation which perfectly corresponds to the context is that Huwa is
the subject and Allahu its predicate, and Ahad-un its second predicate.
According to this parsing the sentence means: "He (about Whom you are
questioning me) is Allah, is One and only one. Another meaning also can
be, and according to language rules it is not wrong either: "He is
AIIah, the One."
Here, the first thing to be understood is the
unusual use of ahad in this sentence. Usually this word is either used
in the possessive case as yaum ul-ahad (first day of the week), or to
indicate total negative as Ma ja a a-ni ahad-un (No one has come to me),
or in common questions like Hal `indaka ahad-un (Is there anyone with
you?), or in conditional clauses like Inja'a-ka ahad-un (If someone
comes to you), or in counting as ahad, ithnan, ahad ashar (one, two,
eleven). Apart from these uses, there is no precedent in the
pre-Qur'anic Arabic that the mere word ahad might have been used as an
adjective for a person or thing. After the revelation of the Qur'an this
word has been used only for the Being of Allah, and for no one else.
This extraordinary use by itself shows that being single, unique and
matchless is a fundamental attribute of Allah; no one else in the world
is qualified with this quality: He is One, He has no equal.
Then,
keeping in view the questions that the polytheists and the followers of
earlier scriptures asked the Holy Prophet (upon whom be peace) about his
Lord, let us see how they were answered with ahad-un after Huwa-Allah.
First, it means: "He alone is the Sustainer: no one else has any share
or part in providence. and since He alone can be the Itch (Deity) Who is
Master and Sustainer, therefore, no one else is His associate in
Divinity either."
Secondly, it also means "He alone is the Creator
of the universe: no one else is His associate in this work of creation.
He alone is the Master of the universe, the Disposer and Administrator
of its system, the Sustainer , of His creatures, Helper and Rescuer in
times of hardship; no one else has any share or pan whatever in the
works of Godhead, which as you yourselves acknowledge, are works of
Allah.
Thirdly since they had also asked the questions: of what is
your Lord made? what is His ancestry? What is his sex? From whom has He
inherited the world and who will inherit it after Him? -all these
questions have been answered with one word ahad for AIIah. It means: (1)
He alone has been, and will be, God for ever; neither was there a God
before Him, nor will there be any after Him; (2) there is no race of
gods to which He may belong as a member: He is God, one and single, and
none is homogeneous with Him; (3) His being is not merely One ( wahid
but ahad, in which there is no tinge of plurality in any way: He is not a
compound being, which may be analysable or divisible. which may have a
form and shape, which may be residing somewhere, or may contain or
include something, which may have a colour, which may have some limbs,
which may have a direction, and which may be variable or changeable in
any way. Free from every kind of plurality He alone is a Being Who is
Ahad in every aspect. (Here, one should fully understand that the word
wahid is used in Arabic just like the word "one" in English. A
collection consisting of great pluralities is collectively called wahid
or one, as one man, one nation, one country, one world, even one
universe, and every separate part of a collection is also called one.
But the word Ahad is not used for anyone except Allah. That is why
wherever in the Qur'an the word wahid has been used for Allah, He has
been called Itah wahid (one Deity), or Allah-ulWahid-al-Qahhar. (One
Allah Who is Omnipotent), and nowhere just wahid, for this word ' is
also used for the things which contain pluralities of different kinds in
their being. On the contrary, for Allah and only for Allah the word
Ahad has been used absolutely, for He alone is the Being Who exists
without any plurality in any way, Whose Oneness is perfect in every way
(112:1) Say: *1 'He is Allah, *2 the One and Unique; *3
*1) The first addressee of this Command is the Holy Prophet (upon whom
be peace) himself for it was he who was asked: "Who is your Lord and
what is He like? Again it was he who was
commanded to answer the question in the following words. But after him
every believer is its addressee. He too should say what the Holy Prophet
had been commanded to say.
*2) That is, "My Lord to Whom you want
to be introduced is none but Allah." This is the first answer to the
questions, and it means: "I have not introduced a new lord who I want
you to worship beside all other gods, but it is the same Being you know
by the name of Allah." "Allah" was not an unfamiliar word for the Arabs.
They had been using this very word for the Creator of the universe
since the earliest times, and they did not apply this word to any of
their other gods. For the other gods they used the word ilah. Then their
beliefs about Allah had become fully manifest at the time Abraha
invaded Makkah. At that time there existed 360 idols of gods (ilahs) in
and around the Ka`bah, but the polytheists forsaking all of them had
invoked only Allah for protection. In other words, they knew in their
hearts of hearts that no ilah could help them on that critical occasion
except Allah. The Ka`bah also was called Bait-Allah by them and not
Bait-ilahs after their self-made gods. At many places in the Qur'an the
polytheistic Arabian belief about AIIah has been expressed, thus:
In Surah Az-Zukhruf it has been said: "If you ask them who created them, they will surely say, 'Allah'." (v. 87)
In Surah Al-`Ankabuu: "If you ask them, `Who has created the earth and
the heavens and Who has subjected the moon and the sun?' they will
surely say: Allah ... And if you ask them, `Who sent down rainwater from
the sky and thereby raised the dead earth back to Iife?' they will
surely say: `Allah'." (vv. 61-63)
In Surah Al-Mu'minun: "Say to
them, `Tell me, if you know, whose is the earth and all who dwell in
it?' They will say, `Allah's'... say to them, `To Whom do the seven
heavens and the Glorious Throne belong?' They will say, `To Allah'...
Say to them, `Tell me, if you know, Whose is the sovereignty over
everything? And Who is that Being Who gives protection while none else
can give protection against Him?' They will surely reply, `This power
oolongs to Allah'." (vv. 8489).
In Surah Yunus: "Ask them: Who
provides for you from the heavens and the earth? Who has power over the
faculties of hearing and sight? Who brings forth the living from the
dead and the dead from the living? Who directs the system of the
universe? They will surely reply, `Allah'." (v. 31)
Again in Surah
Yunus at another place: "When you set sails in ships, rejoicing over a
fair breeze, then all of a sudden a strong wind begins to rage against
the passengers and waves begin to surge upon them from every side and
they realize that they have been encircled by the tempest. At that time
they pray to Allah with sincere faith, saying: `If thou deliverest us
from this peril, we will become Thy grateful servants.' But when He
delivers them, the same people begin to rebel on the earth against the
Truth." (w. 22-23)
The same thing has been reiterated in Surah Bani
Isra'il, thus: "When a misfortune befalls you on the sea, all of those
whom you invoke for help tail you but He (is there to help you), yet
when He brings you safe to land, you turn away from Him." (v. 67)
Keeping these verses in view, let us consider that when the people
asked: "Who is your Lord and what is He like to Whose service and
worship you call us?" the answer given was "Huwa Allah: He is Allah."
This answer by itself gives the meaning: "My Lord is He Whom you
yourself acknowledge as your own as well as the whole world's Creator,
its Master, Sustainer and Administrator, and He Whom you invoke for help
at critical times beside all other deities, and I invite you to His
service alone." This answer comprehends all the perfect and excellent
attributes of Allah. Therefore, it is not at all conceivable that the
Creator of the universe, its Administrator and Disposer of its affairs,
Sustainer of all the creatures living in it, and the Helper of the
servants in times of hardship, would not be living, hearing and seeing,
that He would not be an All-Powerful, All-Knowing, All-Wise,
All-Merciful and All-Kind Sovereign.
*3) The scholars have explained
the sentence Huwa-Allah Ahad syntactically, but in our opinion its
explanation which perfectly corresponds to the context is that Huwa is
the subject and Allahu its predicate, and Ahad-un its second predicate.
According to this parsing the sentence means: "He (about Whom you are
questioning me) is Allah, is One and only one. Another meaning also can
be, and according to language rules it is not wrong either: "He is
AIIah, the One."
Here, the first thing to be understood is the
unusual use of ahad in this sentence. Usually this word is either used
in the possessive case as yaum ul-ahad (first day of the week), or to
indicate total negative as Ma ja a a-ni ahad-un (No one has come to me),
or in common questions like Hal `indaka ahad-un (Is there anyone with
you?), or in conditional clauses like Inja'a-ka ahad-un (If someone
comes to you), or in counting as ahad, ithnan, ahad ashar (one, two,
eleven). Apart from these uses, there is no precedent in the
pre-Qur'anic Arabic that the mere word ahad might have been used as an
adjective for a person or thing. After the revelation of the Qur'an this
word has been used only for the Being of Allah, and for no one else.
This extraordinary use by itself shows that being single, unique and
matchless is a fundamental attribute of Allah; no one else in the world
is qualified with this quality: He is One, He has no equal.
Then,
keeping in view the questions that the polytheists and the followers of
earlier scriptures asked the Holy Prophet (upon whom be peace) about his
Lord, let us see how they were answered with ahad-un after Huwa-Allah.
First, it means: "He alone is the Sustainer: no one else has any share
or part in providence. and since He alone can be the Itch (Deity) Who is
Master and Sustainer, therefore, no one else is His associate in
Divinity either."
Secondly, it also means "He alone is the Creator
of the universe: no one else is His associate in this work of creation.
He alone is the Master of the universe, the Disposer and Administrator
of its system, the Sustainer , of His creatures, Helper and Rescuer in
times of hardship; no one else has any share or pan whatever in the
works of Godhead, which as you yourselves acknowledge, are works of
Allah.
Thirdly since they had also asked the questions: of what is
your Lord made? what is His ancestry? What is his sex? From whom has He
inherited the world and who will inherit it after Him? -all these
questions have been answered with one word ahad for AIIah. It means: (1)
He alone has been, and will be, God for ever; neither was there a God
before Him, nor will there be any after Him; (2) there is no race of
gods to which He may belong as a member: He is God, one and single, and
none is homogeneous with Him; (3) His being is not merely One ( wahid
but ahad, in which there is no tinge of plurality in any way: He is not a
compound being, which may be analysable or divisible. which may have a
form and shape, which may be residing somewhere, or may contain or
include something, which may have a colour, which may have some limbs,
which may have a direction, and which may be variable or changeable in
any way. Free from every kind of plurality He alone is a Being Who is
Ahad in every aspect. (Here, one should fully understand that the word
wahid is used in Arabic just like the word "one" in English. A
collection consisting of great pluralities is collectively called wahid
or one, as one man, one nation, one country, one world, even one
universe, and every separate part of a collection is also called one.
But the word Ahad is not used for anyone except Allah. That is why
wherever in the Qur'an the word wahid has been used for Allah, He has
been called Itah wahid (one Deity), or Allah-ulWahid-al-Qahhar. (One
Allah Who is Omnipotent), and nowhere just wahid, for this word ' is
also used for the things which contain pluralities of different kinds in
their being. On the contrary, for Allah and only for Allah the word
Ahad has been used absolutely, for He alone is the Being Who exists
without any plurality in any way, Whose Oneness is perfect in every way