تفسير .... لَمْ يَلِدْ وَلَمْ يُولَدْ

تفسير .... لَمْ يَلِدْ وَلَمْ يُولَدْ
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(112:3) He neither begot any nor was He begotten, *5
*5) The polytheists in every age have adopted the concept that like men, gods also belong to a species, which has many members
and they also get married, beget and are begotten. They did not even
regard Allah, Lord of the universe, as supreme and above this concept of
ignorance, and even proposed children for Him. Thus, the Arabian belief
as stated in the Qur'an was that they regarded the angels as daughters
of Allah. The Prophetic communities too could not remain immune from
this creed of paganism. They too adopted the creed of holding one
saintly person or another as son of God. Two kinds of concepts have
always been mixed up in these debasing superstitions. Some people
thought that those whom they regarded as Allah's children, were
descended from him in the natural way and some others claimed that the
one whom they called son of God, had been adopted by Allah Himself as a
son. Although they could not dare call anyone as, God forbid, father of
God, obviously human mind cannot remain immune against such a concept
that God too should be regarded as a son of somebody when it is
conceived that He is not tree from sex and procreation and that He too,
like man, is the kind of being which begets children and needs to adopt a
son in case it is childless, That is why one of the questions asked of
the Holy Prophet (upon whom be peace) was: what is the ancestry of
Allah? and another was: from whom has He inherited the world and who
will inherit it after Him?
If these assumptions of ignorance are
analysed, it becomes obvious that they logically necessitate the
assumption of some other things as well. _
First, that God should
not be One, but there should be a species of Gods, and its members
should be associates in the attributes, acts and powers of Divinity.
This not only follows from assuming God begetting children but also from
assuming that He has adopted someone as a son. for the adopted son of
somebody can inevitably be of his own kind. And when, God forbid, he is
of the same kind as God, it cannot be denied that he too possesses
attributes of Godhead.
Second, that children cannot be conceived
unless the male and the female combine and some substance from the
father and the mother unites to take the shape of child. Therefore, the
assumption that God begets children necessitates that He should, God
forbid, be a material and physical entity, should have a wife of His own
species, and some substance also should issue from His body.
Third,
that wherever there is sex and procreation, it is there because
individuals are mortal and for the survival of their species it is
inevitable that they should beget children to perpetuate the race. Thus,
the assumption that God begets children also necessitates that He
should, God forbid, Himself be mortal, and immorality should belong to
the species of Gods, not to God Himself. Furthermore, it also
necessitates that like all mortal individuals, God also, God forbid,
should have a beginning and an end. For the individuals of the species
whose survival depends upon sex and procreation neither exist since
eternity nor will exist till eternity.
Fourth, that the object of
adopting some one as a son is that a childless person needs a helper in
his lifetime and an heir after his death. Therefore, the supposition
that Allah has adopted a son inevitably amounts to ascribing all those
weaknesses to His sublime Being which characterise mortal man.

Although aII these assumptions are destroyed as soon as Allah is called
and described as Ahad and As-Samad, yet when it is said: "Neither has He
an offspring nor is He the offspring of another", there remains no room
for any ambiguity in this regard. Then, since these concepts are the
most potent factors of polytheism with regard to Divine Being, AIlah has
refuted them clearly and absolutely not only in Surah AI-Ikhlas but has
also reiterated this theme at different places in different ways so
that the people may understand the truth fully. For example Iet us
consider the following verses:
"Allah is only One Deity: He is tar
too exalted that He should have a son: whatever is in the heavens and
whatever is in the earth belongs to Him." (AnNisa': 171)
"Note it
well: they, in fact, invent a falsehood when they say, `Allah has
children'. They are utter liars," (As-Saaffat: 151-152)
"They have
invented a hood-relationship between Allah and the angels, whereas the
angels know full well that these people will be brought up (as
culprits)" (As-Saaffat: 158)
"These people have made some of His
servants to be part of Him. The fact is that man is manifestly
ungrateful. " (Az-Zukhruf: l 5 )
"Yet the people have set up the
Jinn as partners with Allah, whereas He is their Creator; they have also
invented for Him sons and daughters without having any knowledge,
whereas He is absolutely free from and exalted far above the things they
say. He is the Originator of the heavens and the earth: how should He
have a son, when He has no consort? He has created each and every
thing." (AlAn'am: 100-102)
"They say: the Merciful has offspring.
Glory be to Allah! They (whom they describe as His offspring) are His
mere servants who have been honoured." (AI-Anbiya: 26)
"They
remarked: Allah has taken a son to himself. Allah is AII-pure: He is
Self Sufficient He is the Owner of everything that is in the heavens and
the earth. Have you any authority for what you say? What, do you
ascribe to Allah that of which you have no knowledge?" (Yunus: 68)

"And (O Prophet,) say: praise is for Allah Who has begotten no son nor
has any partner in His Kingdom nor is helpless to need any supporter."
(Bani Isra'il:111)
"Allah has no offspring, and there is no other deity as a partner with Him." (Al-Mu'minun: 91)
In these verses the belief of the people who ascribe real ar adopted
children to Allah, has been refuted from every aspect, and its being a
false belief has also been proved by argument. These and many other
Qur'anic verses ou the same theme explain Surah Al-Ikhlas fully well