سُوْرَةُ الْاِخْلَاصِ
Surah Al-Ikhlaas (112) — Ayah 2
ٱللَّهُ ٱلصَّمَدُ ﴿2﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
"Allâh-us-Samad (السيد الذي يصمد إليه في الحاجات) [Allâh the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)].
Word by Word — Arabic, Transliteration & Meaning
ٱللَّهُ
al-lahu
Allah
ٱلصَّمَدُ
l-ṣamadu
the Eternal, the Absolute
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 2) ➊ There are several statements from the Salaf regarding the exegesis of { اَللّٰهُ الصَّمَدُ: ’’ الصَّمَدُ ‘‘}, which can be summarized into three opinions: (1) {’’ الصَّمَدُ ‘‘} is the chief to whom people turn with intention, above whom there is no greater chief. This is derived from {’’صَمَدَ‘‘} (indicating its morphological verb class) (to intend). Thus, {’’ الصَّمَدُ ‘‘} means {’’مَصْمُوْدٌ ‘‘}. Most of the Salaf have given this meaning. (2) The one who neither eats nor drinks. (3) The one who has no belly, who is not hollow, from whom nothing comes out. All three meanings are true for Allah.
➋ The rule of the Arabic language is that when "al" (the definite article) comes on the predicate, it creates exclusivity in the statement. If it had been {’’اَللّٰهُ صَمَدٌ‘‘}, the meaning would have been that Allah is "Samad." Now, {’’ اَللّٰهُ الصَّمَدُ ‘‘} is stated, so the meaning is that only Allah is "Samad," no one else is "Samad." In the previous verse, {’’ اَللّٰهُ الصَّمَدُ ‘‘} is stated, which means Allah is One. There, it is not stated {’’اَللّٰهُ الْأَحَدُ‘‘} that only Allah is One. The reason is that there was no need for exclusivity there, because the being who is One is only Allah, no one else can be called "Ahad." Everyone has a second in some way or another; if there is no second in any other aspect, then in being created, there are countless others like them, so in this universe, the only being who is One is Allah, so there was no need for exclusivity there. Whereas, there are countless claimants to being "Samad," to whom people go for their needs. Therefore, it is stated that the real "Samad" is only He, because no matter how great other chiefs are, and people go to them for their needs, they themselves are in need of someone or something. Only Allah is the being who is not in need of anyone, all others are in need of Him, He feeds everyone, but is not in need of food Himself, as He said: «وَ هُوَ يُطْعِمُ وَ لَا يُطْعَمُ » [ الأنعام : ۱۴ ] "while He feeds and is not fed." Then, neither was anyone born from Him, nor was He born from anyone. The meaning of {’’ الصَّمَدُ ‘‘} is to a great extent conveyed by the word "independent."
➋ The rule of the Arabic language is that when "al" (the definite article) comes on the predicate, it creates exclusivity in the statement. If it had been {’’اَللّٰهُ صَمَدٌ‘‘}, the meaning would have been that Allah is "Samad." Now, {’’ اَللّٰهُ الصَّمَدُ ‘‘} is stated, so the meaning is that only Allah is "Samad," no one else is "Samad." In the previous verse, {’’ اَللّٰهُ الصَّمَدُ ‘‘} is stated, which means Allah is One. There, it is not stated {’’اَللّٰهُ الْأَحَدُ‘‘} that only Allah is One. The reason is that there was no need for exclusivity there, because the being who is One is only Allah, no one else can be called "Ahad." Everyone has a second in some way or another; if there is no second in any other aspect, then in being created, there are countless others like them, so in this universe, the only being who is One is Allah, so there was no need for exclusivity there. Whereas, there are countless claimants to being "Samad," to whom people go for their needs. Therefore, it is stated that the real "Samad" is only He, because no matter how great other chiefs are, and people go to them for their needs, they themselves are in need of someone or something. Only Allah is the being who is not in need of anyone, all others are in need of Him, He feeds everyone, but is not in need of food Himself, as He said: «وَ هُوَ يُطْعِمُ وَ لَا يُطْعَمُ » [ الأنعام : ۱۴ ] "while He feeds and is not fed." Then, neither was anyone born from Him, nor was He born from anyone. The meaning of {’’ الصَّمَدُ ‘‘} is to a great extent conveyed by the word "independent."
