Muslim

Hadith Commentary:

Benefits and Issues:
In this surah, the oneness (tawhid) of Allah and His attributes are described in an extremely impactful manner. Therefore, repeatedly reciting this surah is a sign that this person has love and affection for Allah and His attributes, because (man ahabba shay’an akthara min dhikrihi) (whoever loves something, mentions it frequently). Love and affection for an action motivates one to do it repeatedly, and love and affection for a person motivates one to remember him frequently. And [as in] ﴿jaza’an wifaqa﴾ (the recompense is according to the deed), therefore, love for Allah becomes a cause for His love, and He also makes His lover His beloved.

Hadith Commentary:
In this noble surah, the first attribute of Allah Almighty—His Oneness—and the second attribute—His Absolute Self-Sufficiency (Samadiyyah)—have been made manifest.
In the matter of understanding divine knowledge (ma‘rifat al-ilahiyyah), after affirming the existence of the Exalted Creator, it is necessary to comprehend these two attributes. The process of procreation and reproduction is such that the Essence of Allah Almighty is completely pure and free from it; He does not have offspring like the creation, nor is there anyone who gave birth to Him. He is far removed from both of these processes.
For such a process, it is necessary to have a counterpart of the same kind, whether male or female, and in the entire universe, there is none of His kind.
In this regard as well, He is One, without partner.
Understanding all these matters and thereby attaining knowledge of Allah is the very first message of the noble Prophets.
This is the fundamental call of the religion; this is the true meaning of "La ilaha illa Allah" (There is no deity except Allah).

Hadith Commentary:
➊
This hadith affirms two things:
a.
Allah, the Exalted, has attributes, as is explicitly stated in this hadith. In fact, Surah al-Ikhlas consists solely of the attributes of Allah, the Exalted.
b.
In this hadith, the attribute of love is affirmed for Allah, the Exalted.
This attribute should be accepted as it is, without figurative interpretation, based on its reality.
It should not be interpreted as merely reward or the intention to reward, because adopting an interpretive stance regarding the attributes is contrary to the position of our predecessors (salaf).
According to this hadith, Surah al-Ikhlas is specifically comprised of the attributes of Allah, the Exalted, even though the entire Qur’an is the attribute of Allah, the Exalted, because it is His speech, and speech is one of Allah’s attributes. However, this surah is distinguished in that it contains nothing except the attributes of the Most Merciful (al-Rahman). Thus, it is mentioned in the hadith that some Jews from Madinah Tayyibah came to the Messenger of Allah (sallallahu alayhi wa sallam) and said:
“Describe the attributes of your Lord to us.” So the Messenger of Allah (sallallahu alayhi wa sallam) recited this surah and said:
“These are the attributes of my Lord.”
(al-Asma’ wa al-Sifat lil-Bayhaqi: 279)

➋
In this surah are the names of Allah, the Exalted, and each of His names contains some attribute.
Every name of Allah, the Exalted, indicates His Essence and also guides to the attribute implied by that name. Furthermore, if the name is transitive, it also points to its effects. For example:
al-Rahman is a name of Allah, the Exalted.
To believe in and affirm this means:
©.
It is one of the names of Allah, the Exalted, which indicates His Essence.
©.
This beautiful name contains a beautiful attribute of Allah, the Exalted: mercy (al-rahmah).
©.
The effect of this attribute is that He bestows mercy upon His servant whenever He wills.
All the attributes of Allah, the Exalted, are of the highest degree and consist of perfection and praise.
There is no deficiency in any attribute of Allah, the Exalted.
Just as the Essence of Allah, the Exalted, is perfect and complete, so too is every one of His attributes perfect and complete.
Any attribute that, in any respect, contains deficiency or imperfection is impossible for Allah, the Exalted, such as death, ignorance, incapacity, etc. Likewise, having offspring or a wife—these are attributes of deficiency and imperfection.
Therefore, Allah, the Exalted, is pure and free from all such defects.
From Surah al-Ikhlas, it is understood that the attributes of Allah, the Exalted, are of two types:
©.
Affirmative Attributes (Sifat Thubutiyyah):
These are the attributes that Allah, the Exalted, has affirmed for Himself, such as the attribute of life (al-hayat), power (al-qudrah), and knowledge (al-‘ilm), etc.
These are called attributes of honor (sifat ikram).
©.
Negative Attributes (Sifat Salbiyyah):
These are the attributes that Allah, the Exalted, has negated from Himself, such as having offspring or being born.
These are called attributes of majesty (sifat jalal).
Regarding both types of attributes, Allah, the Exalted, says:
“Blessed is the name of your Lord, Owner of Majesty and Honor.”
(al-Rahman 55:78)
All the attributes of Allah, the Exalted, are real.
It is not permissible to describe their modality (kayfiyyah), because the human intellect cannot comprehend the reality of these attributes. Furthermore, His attributes are not similar or comparable to the attributes of the creation.
Allah, the Exalted, says:
“There is nothing like unto Him.”
(al-Shura: 11)
Moreover, Allah, the Exalted, is deserving of such perfection that surpasses all perfection, so it is impossible that His attributes resemble the attributes of the creation, for the creation is deficient in every respect.
In summary, Surah al-Ikhlas contains both types of attributes.
It includes both affirmative and negative attributes.

➌
Some people have denied the attributes of Allah, the Exalted.
This hadith is a powerful proof against them.
This hadith also indicates that it is recommended to recite such verses that contain the attributes of Allah, the Exalted, whereas some innovators (ahl al-bid‘ah) believe that it is disliked to recite such verses in front of common people that contain the attributes of Allah, the Exalted.
This hadith explicitly states that Allah, the Exalted, loves this approach and also loves the one who adopts this approach.
(Sharh Kitab al-Tawhid by al-Ghunayman: 1/73)

994. Commentary: From this blessed hadith, along with the virtue of Surah Al-Ikhlas, it is also established that it is permissible to combine two surahs in one rak‘ah.