Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Ikhlas

Delve into the profound depths of Surah Al-Ikhlas, the chapter of Purity, with our comprehensive dictionary, glossary and vocabulary guide. This resource is designed to illuminate the core principles of Islamic monotheism (Tawhid) by exploring the rich etymology, morphology, and meaning of its key Arabic words. Understand the unparalleled significance of terms like Aḥad, aṣ-Ṣamad, and kufuwan to grasp the pure, uncompromising declaration of God’s Oneness as presented in this foundational chapter of the Qur’an.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Ikhlas and the Qur’an – showing where and how frequently the term appears in Surah Ikhlas and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Ikhlas.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Aḥad (أَحَدٌ) – The One / The Unique

Linguistic Root & Etymology

The root is A-Ḥ-D (أ-ح-د), which means one. The word Aḥad is a unique and a powerful term. While the word “wāḥid” means “one” in a numerical sense, “Aḥad” means “The One” in an absolute and a unique sense. It signifies an indivisible, an incomparable, and an utterly unique oneness. It is a oneness of essence, not just of number.

The Arabic root is أ-ح-د.

• Morphology: Aḥad (أَحَدٌ) is a distinct adjective of oneness. While related to the cardinal number wāḥid (one), Aḥad is used to emphasize a unique and indivisible singularity.
• Extended Semantic Range: The meaning of wāḥid admits a second or third (e.g., one of the people). Aḥad, however, denotes a being that has no second, no parts, no partner, and no equal. It negates any form of multiplicity, both external (other gods) and internal (parts or persons within the Godhead).
• Occurrences in Qur’an: While the root is common, the use of Aḥad as a positive attribute for God is the cornerstone of this surah. Its use here is iconic and establishes the most profound level of monotheism.

The choice of Aḥad over wāḥid is a crucial theological declaration. Wāḥid refutes polytheism (the worship of many gods), but Aḥad goes further, refuting any compromise to God’s absolute singularity. It declares that He is an indivisible, unique essence, unlike anything in creation. This single word is a complete refutation of any philosophy or creed that posits division, composition, or multiplicity within the Divine Being.

Classical Exegesis (Tafsir)

In the opening verse of the surah (112:1), the declaration is made, “Say, ‘He is Allah, the One.'” The commentators explain that this is the central and the foundational statement of Islamic monotheism. The use of the word “Aḥad” is a direct and a powerful refutation of all forms of polytheism. It is a refutation of the Christian concept of the Trinity, of the polytheistic idea of multiple gods, and of any and all philosophies that would compromise the absolute, indivisible, and unique oneness of God.

Thematic Context

This is the central theme of the entire surah. The surah is a detailed and a beautiful exposition of what it means for God to be “Aḥad.” The verses that follow—that He is self-sufficient, that He does not beget, that He is not begotten, and that He has no equivalent—are all necessary and logical consequences of His being “The One.” The surah is a complete and a perfect definition of the concept of “Aḥad.”

Modern & Comparative Lens

The concept of God’s “oneness” is a central feature of the Abrahamic faiths. The Islamic concept of “Aḥad” is a particularly radical and an uncompromising form of this. It is a statement of an absolute and a qualitative monotheism, not just a quantitative one. It has been the central and the defining principle of Islamic theology, philosophy, and spirituality throughout its history. It is the ultimate statement of divine transcendence.

Practical Reflection & Application

This verse should be the very foundation of our entire worldview. The practical application is to live a life that is a beautiful and a consistent reflection of this belief. If we truly believe that God is “Aḥad,” then He must be the one and only object of our worship, the one and only source of our ultimate hope and our ultimate fear, and the one and only ultimate goal of all of our striving. It is a call to a life of pure and uncompromising Tawḥīd.

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2. Allāh (اللَّهُ) – God

Linguistic Root & Etymology

Allāh is the proper name of God in Islam. Etymologically, it is understood to be a contraction of al-ilāh, meaning “The God,” signifying the one and only true deity worthy of worship.

The Arabic root is generally held to be A-L-H (أ-ل-ه).

• Morphology: The name Allāh (اللَّهُ) is seen as a contraction of the definite article al- (ال) and the noun ilāh (إِلَٰه), meaning “a god” or “object of worship.” Thus, Al-lāh means “The One True God.”
• Extended Semantic Range: The root carries meanings of to worship, to adore, to turn to for protection, and to be bewildered by. The name Allāh is therefore understood to be the name of the Divine Being who is the sole object of all worship and devotion.
• Occurrences in Qur’an: Allāh is the most frequent word in the Qur’an, appearing 2,698 times. It is the personal name of God, by which He refers to Himself.

Contextually, Allāh is not a generic term for a deity but the specific, proper name for the Creator. The surah begins, “He is Allāh, Aḥad,” directly identifying the unique being described. This name is considered the greatest of all divine names as it denotes the Divine Essence, which possesses all attributes of perfection, such as those detailed in the rest of the surah.

Classical Exegesis (Tafsir)

In Surah Al-Ikhlas (112:1-2), the surah begins by identifying the subject of its declaration. “Say, ‘He is Allah, the One. Allah, the Eternal Refuge.'” The commentators explain that the surah is a direct answer to the question, “Who is your Lord?” The surah answers by giving His proper name, “Allah,” and then proceeding to describe His essential and unique attributes. The name “Allah” is the most magnificent of all the names, as it refers to the divine being who possesses all the attributes of perfection.

Thematic Context

The entire surah is a definition of the being who is named “Allah.” It is a concise and a perfect creedal statement. The theme is one of a profound and a beautiful clarification. The surah is a merciful and a divine response to the human confusion about the nature of God. It is a call to leave all the false and the human-made conceptions of the divine and to return to the pure and the simple truth of the one God, “Allah.”

Modern & Comparative Lens

The name “Allah” is the Arabic term for God, used by Arab Christians and Jews as well as by Muslims. In the Islamic context, it refers specifically to the God of the Qur’an, who is the same God of Abraham, Moses, and Jesus. This surah is a powerful statement that distinguishes the Islamic conception of “Allah” from all other conceptions. He is not a part of a trinity, He is not a tribal god, and He is not an impersonal force. He is “Allah, the One.”

Practical Reflection & Application

This surah is a call to a deep and a personal relationship with “Allah.” The practical application is to make the remembrance of His beautiful name a constant and a central part of our lives. We should call upon Him by His name “Allah,” and we should strive to understand the magnificent attributes that are contained within this most beautiful of all names. It is a call to a life that is centered around the knowledge and the love of “Allah.”

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3. Huwa (هُوَ) – He is

Linguistic Root & Etymology

Huwa is the third-person masculine singular pronoun, “He.” It does not derive from a trilateral root.

The pronoun Huwa (هُوَ) grammatically acts as the subject of the sentence, “He is Allah.” In this theological context, it is profoundly significant.

• Morphology: As a pronoun, it establishes the subject of the sentence. In Arabic rhetoric, beginning with a pronoun like this when the subject is already known (i.e., God) adds emphasis and grandeur. It can also function as a “pronoun of separation” (ḍamīr al-faṣl), which serves to uniquely identify the subject with the predicate, as if to say “He, and no other, is Allah.”

The use of Huwa is a powerful opening. It presumes a pre-existing reality that the listener is being directed towards. When the Quraysh asked the Prophet, “Describe your Lord to us,” the answer came, “Say: **He**…” as if pointing to a self-evident truth that should already be known. It points to the Divine Essence that transcends description, yet is the undeniable reality.

Classical Exegesis (Tafsir)

In the opening verse of the surah (112:1), the declaration begins, “Say, ‘He is Allah, the One.'” The commentators have highlighted the profound and the majestic power of this opening. The pronoun “He” (huwa) is a pronoun of immense and transcendent significance. It is as if the questioner has asked, “Who is your Lord?”, and the answer begins by pointing to a reality that is already known and present. “He”—the one you are already asking about, the one whose signs you see all around you, the one whom your soul already knows—”He is Allah.” It is a statement of a magnificent and a self-evident truth.

Thematic Context

This connects to the surah’s theme as a definitive and a powerful declaration of the truth. The surah is not a tentative or a speculative argument. It is a confident and an unshakeable statement of reality. The theme is one of a beautiful and an absolute clarity. The use of the pronoun “He” is a powerful rhetorical device that creates a sense of an immediate and an undeniable presence. It is a call to recognize a truth that is already staring us in the face.

Modern & Comparative Lens

The use of the pronoun “He” to refer to the divine is a central feature of the Abrahamic traditions. In Islamic mystical philosophy, the pronoun “huwa” has taken on a profound significance. It is seen as a pointer to the ultimate and the ineffable divine essence, the reality that is beyond all names and all attributes. It is the ultimate and the final “He-ness” of God.

Practical Reflection & Application

This simple pronoun is a profound reminder of the ever-present reality of our Lord. The practical application is to be in a constant state of awareness of the one who is always “He.” We should strive to see the signs of “Him” in the world around us, and we should turn our hearts to “Him” in our every moment. It is a call to a life that is lived in the constant and the beautiful presence of the one who is “He.”

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4. Ikhlāṣ (إخلاص) – Purity / Sincerity

Linguistic Root & Etymology

The root is KH-L-Ṣ (خ-ل-ص), which means to be pure. Ikhlāṣ is the verbal noun, meaning sincerity or the act of purifying something.

The Arabic root is خ-ل-ص.

• Morphology: Ikhlāṣ (إِخْلَاص) is the verbal noun (masdar) of the Form IV verb akhlaṣa (أَخْلَصَ), which means “to make something pure,” “to make something clear,” or “to be sincere in one’s devotion.”
• Extended Semantic Range: The root signifies purity and freedom from any admixture or impurity. This extends from a pure substance (like pure milk, labanan khāliṣan in Qur’an 16:66) to a pure intention, which is the core meaning of ikhlāṣ in a religious context.
• Occurrences in Qur’an: The root appears 31 times. The Qur’an repeatedly emphasizes that all worship and religion must be directed to God with ikhlāṣ, as in the phrase “*mukhliṣīna lahu al-dīn*” (being sincere to Him in religion).

This surah is named “Al-Ikhlas” because it embodies the very essence of sincere and pure monotheism. It purifies one’s belief in God from all forms of polytheism (shirk) and improper conceptions. Therefore, the surah is both the definition of the pure creed and the means by which a believer achieves sincerity (ikhlāṣ) in their faith. To believe its message is to attain purity of faith.

Classical Exegesis (Tafsir)

This is the concept that gives the surah its most common name, “Surah Al-Ikhlas.” The commentators explain that it is so named because it is the surah of “pure” and “sincere” monotheism. It contains the pure and unadulterated essence of the Islamic creed, completely free from any trace of polytheism. It is also the surah that, when recited with “sincerity,” is a means of purifying the heart of the believer and of earning the love of God. The surah is both the definition of “sincerity” and the means of achieving it.

Thematic Context

This is the central theme of the entire surah. The surah is a call to a “sincere” and a “pure” understanding of God. The theme is that the foundation of the entire religion is this one, single, and all-important quality of “sincerity.” All of the acts of worship are only valid and valuable if they are built upon this “pure” and sincere foundation of a correct and an unadulterated belief in the one true God.

Modern & Comparative Lens

The concept of “sincerity” or “purity of intention” is a central virtue in all of the world’s great religious and ethical traditions. The Qur’anic concept of “ikhlāṣ” is a particularly powerful and a central one. It is the very heart of the Islamic spiritual life. This surah is the ultimate and the most concise of all possible manifestos for this life of “sincerity.”

Practical Reflection & Application

This surah is a direct and a beautiful guide for our own spiritual lives. The practical application is to recite this surah often, with a present heart, and with the specific intention of purifying our own understanding of God and our own intentions in all that we do. It is a call to a life that is based on the beautiful and the liberating principle of “sincerity” in all of our affairs.

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5. Kufuwan (كُفُوًا) – An equivalent

Linguistic Root & Etymology

The root is K-F-A (ك-ف-أ), which means to be equal or equivalent. A kufuʾ is an equal, a peer, or an equivalent.

The Arabic root is ك-ف-أ.

• Morphology: Kufuwan (كُفُوًا) is a noun meaning an equal, a match, or a peer.
• Extended Semantic Range: The root implies comparability, similarity, or being on the same level. It is used in social contexts to describe someone of an equal standing or a suitable match.
• Occurrences in Qur’an: This root is a hapax legomenon in this form, meaning it appears only once in the entire Qur’an, here in this final, definitive verse. Its uniqueness underscores the absolute and unparalleled nature of the statement.

This final word of the surah provides a conclusive and all-encompassing negation. After establishing God’s oneness, self-sufficiency, and transcendence from birth, this verse declares that there is nothing—in existence or in imagination—that is comparable, similar, or on par with Him. It is the ultimate statement of divine incomparability (tanzīh), refuting any form of anthropomorphism (likening God to creation) or any belief that any being shares in His essence or attributes.

Classical Exegesis (Tafsir)

This is the final word of the surah (112:4), and it is a powerful and a conclusive statement of God’s uniqueness. “And there is not to Him any equivalent.” The commentators explain that this is a definitive and a comprehensive negation of any and all forms of resemblance between the Creator and His creation. There is nothing in the entire universe—no angel, no prophet, no star, no idol—that is in any way “equivalent” to Him or that can be compared to Him. He is absolutely unique and is beyond all comparison. This is the final and the most profound of all the statements of His transcendence.

Thematic Context

This is the final and the culminating statement of the surah’s central theme of pure and uncompromising monotheism. The surah has defined God’s oneness, His self-sufficiency, and His freedom from the processes of generation. This final verse is the ultimate statement of His uniqueness. The theme is that a true and a correct belief in God is one that recognizes His absolute and total “otherness” from all of His creation. This is the pinnacle of the creed of Tawḥīd.

Modern & Comparative Lens

The concept of divine “incomparability” is a central tenet of the Abrahamic faiths. This Qur’anic verse is a particularly powerful and a direct expression of this. It is a rejection of all forms of anthropomorphism (the belief that God is like a human) and of all forms of pantheism (the belief that God is the universe). The God of the Qur’an is a God who is absolutely and utterly unique, with “no equivalent.”

Practical Reflection & Application

This verse is a profound and a humbling reminder of the absolute greatness of our Lord. The practical application is to purify our own conception of God from any and all forms of comparison with the created world. We should worship a God who is beyond our imagination, a God who is magnificent and unique. This is the key to a faith that is filled with awe and with reverence, a faith that is worthy of the majesty of the one who has “no equivalent.”

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6. Lam yalid (لَمْ يَلِدْ) – He begets not

Linguistic Root & Etymology

The root is W-L-D (و-ل-د), which means to give birth or to beget. The phrase lam yalid is an emphatic “He did not beget.”

The Arabic root is و-ل-د.

• Morphology: Lam (لَمْ) is a particle that negates a past action emphatically. Yalid (يَلِدْ) is the jussive form of the verb walada (وَلَدَ), “to beget.” The phrase means “He has never begotten.”
• Extended Semantic Range: The root pertains to the entire concept of procreation, including parents (wālid), children (walad), and birth (wilādah). It is a fundamental characteristic of created, temporal beings.
• Occurrences in Qur’an: The root is common, appearing over 100 times, almost always in the context of human lineage and the relationship between parents and children.

This phrase is a powerful statement of God’s transcendence and self-sufficiency. The act of “begetting” implies having a need for progeny, being of a particular gender, having a partner, and being part of a species—all attributes of creation. By negating this, the verse refutes not only the specific pagan claims about angels being God’s daughters but also the Christian doctrine of Jesus as the “begotten Son of God,” thereby purifying the concept of God from any analogy to created life.

Classical Exegesis (Tafsir)

In the third verse of Surah Al-Ikhlas (112:3), a definitive statement is made about the nature of God. “He begets not, nor was He begotten.” The commentators explain that this is a direct and a powerful refutation of all the polytheistic beliefs that attributed offspring to God. This includes the pagan Arab belief that the angels were the “daughters of God,” the Christian belief that Jesus was the “son of God,” and the Jewish belief that ‘Uzayr was the “son of God.” The verse is a statement of God’s absolute and perfect self-sufficiency. He is complete in Himself and has no need of a “son” to continue His lineage or to help Him in His dominion.

Thematic Context

This connects to the surah’s central theme of defining the pure and the correct creed of monotheism. The surah has established God’s oneness and His self-sufficiency. This verse is a necessary and a logical consequence of that. The theme is that the process of “begetting” is a characteristic of the created and the dependent world. To attribute this to the Creator is a profound and a terrible category mistake. It is a failure to understand the absolute and the unbridgeable distinction between the Creator and the creation.

Modern & Comparative Lens

The doctrine of God “not begetting” is a central and a defining tenet of the Islamic creed, and it is the primary point of theological difference with Christianity. This verse is a concise and a powerful statement of this. It is a rejection of the concept of the “divine sonship.” From an Islamic perspective, this is not a rejection of Jesus, but is a purification of the understanding of God, freeing Him from the biological and the relational metaphors of the created world.

Practical Reflection & Application

This verse is a call to a pure and a transcendent understanding of God. The practical application is to worship a God who is free from all of the needs and the limitations of His creation. We should have a conception of God that is worthy of His majesty, a God who is complete and perfect in Himself. This is the key to a rational and a liberating faith, a faith that is free from the myths and the anthropomorphisms of the past.

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7. Qul (قُلْ) – Say

Linguistic Root & Etymology

The root is Q-W-L (ق-و-ل), which means to say. The command qul means “Say!”

The Arabic root is ق-و-ل.

• Morphology: Qul (قُلْ) is the second-person masculine singular imperative (command form) of the verb qāla (قَالَ), “to say.”
• Extended Semantic Range: The root is the basis for all forms of speech, utterance, and statements (qawl).
• Occurrences in Qur’an: The root is extremely common. The specific command Qul appears over 330 times and is a distinctive feature of the Qur’anic discourse, introducing a direct divine proclamation.

The imperative “Say!” that opens the surah establishes its context and authority. It is not the Prophet Muhammad’s personal creed but a divine command for him to proclaim a fundamental truth to all of humanity. It was revealed in response to questions about God’s nature, making the entire surah a clear, concise, and divinely-authored answer. The command to “Say” transforms the creed from a private belief into a public declaration.

Classical Exegesis (Tafsir)

This is the first word of the surah after the basmalah (112:1). “Say, ‘He is Allah, the One.'” The commentators explain that this is a direct and a divine command to the Prophet Muhammad. He is not speaking on his own behalf; he is being commanded to “say” these specific and powerful words. This immediately establishes the divine origin and the authoritative nature of the declaration that is to follow. The entire surah is a divinely-ordained “speech act” and a direct answer to the questions that were being posed to the Prophet about the nature of his Lord.

Thematic Context

This connects to the surah’s central theme of a clear and an uncompromising declaration of the truth. The surah is not an internal meditation; it is a public and a definitive statement. The command to “Say!” is the very heart of the prophetic mission. The theme is one of a courageous and an unapologetic proclamation of the truth. The surah is the ultimate and the most concise of all possible manifestos for the one who has been commanded to “say” the truth.

Modern & Comparative Lens

The command “Say!” is one of the most recurring and powerful of all the commands in the Qur’an. It is a literary and a theological device that frames the entire Qur’an as a divinely-dictated speech. It is a constant and a powerful reminder that the words of the Prophet are not his own, but are a direct and a faithful transmission of the divine command.

Practical Reflection & Application

This simple command is a profound lesson in the importance of speaking the truth with clarity and with confidence. The practical application is to be a person who is not afraid to “say” what is true and what is right, with wisdom and with beauty. When we are called upon to explain our faith, we should “say” it with the same clarity and the same confidence that our Prophet was commanded to have. It is a call to a life of courageous and principled speech.

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8. Ṣamad (الصَّمَدُ) – The Eternal Refuge

Linguistic Root & Etymology

The root is Ṣ-M-D (ص-م-د). Aṣ-Ṣamad is a rich and a comprehensive term. It is the one who is eternal, the one who is self-sufficient and has no needs, and the one to whom all of creation turns in its time of need. He is the “Eternal Refuge.”

The Arabic root is ص-م-د.

• Morphology: Aṣ-Ṣamad (الصَّمَدُ) is a unique nominal adjective. Its form carries a sense of permanence and completeness.
• Extended Semantic Range: Classical Arabic lexicons provide several profound and interconnected meanings for Aṣ-Ṣamad: 1) The ultimate master to whom all matters are referred and to whom all of creation turns (yaṣmudūna ilayhi) for their needs. 2) The one who is eternally self-sufficient, without need for food, drink, or anything else. 3) The one who is solid, eternal, and permanent, without any internal weakness or cavity (jawf).
• Occurrences in Qur’an: The word Aṣ-Ṣamad is a hapax legomenon, appearing only once in the entire Qur’an, in this verse. This exclusivity highlights its comprehensive importance in defining God.

The attribute Aṣ-Ṣamad is the perfect consequence of God being Aḥad. Because He is uniquely One, He is perfectly Self-Sufficient and the sole recourse for all creation. He depends on nothing, while everything depends entirely on Him. This single, powerful word encapsulates the concepts of God’s independence, omnipotence, and His role as the ultimate sustainer and refuge.

Classical Exegesis (Tafsir)

In the second verse of Surah Al-Ikhlas (112:2), God is described as “aṣ-Ṣamad.” The commentators explain that this is a comprehensive attribute that perfectly complements the attribute of “Aḥad.” Because He is “The One,” He is also “aṣ-Ṣamad.” He is the one who is completely independent of all things, while all things are completely dependent on Him. He has no needs, while all of the needs of the creation are fulfilled by Him. He is the ultimate and the only true source of refuge for all of creation.

Thematic Context

This connects to the surah’s central theme of defining the pure and the correct creed of monotheism. The surah has established God’s oneness. This verse establishes His self-sufficiency and His role as the ultimate sustainer. The theme is that a true and a correct belief in God is one that recognizes this profound and a beautiful paradox: He is the one who is completely free from all needs, and He is also the one to whom we must turn for all of our needs. This is the foundation of a relationship of worship that is based on both awe and on hope.

Modern & Comparative Lens

The concept of God as the “Unmoved Mover” or the “First Cause” in Western philosophy has some parallels with the concept of “aṣ-Ṣamad.” However, the Qur’anic term is a much richer and a more personal one. He is not just a distant, philosophical principle; He is the “Eternal Refuge,” a personal and a living Lord to whom we can and we must turn in our times of need. It is a concept that is both metaphysical and deeply practical.

Practical Reflection & Application

This name of God is a profound and a beautiful one that should be at the center of our own spiritual lives. The practical application is to turn to “aṣ-Ṣamad” for the fulfillment of all of our needs. We should have the full and the certain conviction that He is the only one who is truly self-sufficient and that He is the only one who can truly solve our problems. This is the key to a life that is free from a dependent and a needy relationship with the creation, and is based on a direct and a dignified relationship with the Creator.

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9. Yakun (يَكُن) – There is

Linguistic Root & Etymology

The root is K-W-N (ك-و-ن), which means to be. The verb yakun means “there is” or “there was.”

The Arabic root is ك-و-ن.

• Morphology: Yakun (يَكُن) is the jussive form of the imperfect verb kāna (كَانَ), meaning “to be.” When preceded by the negation particle lam (لَمْ), the phrase lam yakun means “there was not,” “there has not been,” or “there is not.”
• Extended Semantic Range: This is the root of existence itself. It forms words like kawn (universe, existence) and is famously used in the divine creative command, “Be!”—Kun! (as in kun fa-yakūn: “Be! and it is”).
• Occurrences in Qur’an: This is one of the most common roots in the Qur’an, appearing over 1300 times in various verbal and nominal forms to discuss existence, creation, and being.

The concluding phrase “wa lam yakun lahū kufuwan aḥad” (“And there has never been to Him any equivalent”) uses this fundamental verb of being to make an absolute and timeless negation. It does not just say there is no equivalent now, but that an equivalent has never existed and can never exist. It is a definitive statement about the eternal reality of God’s utter uniqueness.

Classical Exegesis (Tafsir)

In the final verse of the surah (112:4), the declaration is made, “And there is not to Him any equivalent.” The commentators explain that this is a definitive and a comprehensive negation of any and all forms of resemblance between the Creator and His creation. The use of the verb “to be” (yakun) in its negated form is a powerful one. It is not just that there “is no” equivalent now; it is a statement that there has “never been,” nor will there “ever be,” any equivalent to Him. It is a statement of an eternal and an absolute uniqueness.

Thematic Context

This is the final and the culminating statement of the surah’s central theme of pure and uncompromising monotheism. The surah has defined God’s oneness, His self-sufficiency, and His freedom from the processes of generation. This final verse is the ultimate statement of His uniqueness. The theme is that a true and a correct belief in God is one that recognizes His absolute and total “otherness” from all of His creation. This is the pinnacle of the creed of Tawḥīd.

Modern & Comparative Lens

The concept of divine “incomparability” is a central tenet of the Abrahamic faiths. This Qur’anic verse is a particularly powerful and a direct expression of this. It is a rejection of all forms of anthropomorphism (the belief that God is like a human) and of all forms of pantheism (the belief that God is the universe). The God of the Qur’an is a God who is absolutely and utterly unique, with “no equivalent.”

Practical Reflection & Application

This verse is a profound and a humbling reminder of the absolute greatness of our Lord. The practical application is to purify our own conception of God from any and all forms of comparison with the created world. We should worship a God who is beyond our imagination, a God who is magnificent and unique. This is the key to a faith that is filled with awe and with reverence, a faith that is worthy of the majesty of the one who has “no equivalent.”

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10. Yūlad (يُولَدْ) – He was begotten

Linguistic Root & Etymology

The root is W-L-D (و-ل-د), which means to give birth or to beget. The passive verb yūlad means “he was begotten.”

The Arabic root is و-ل-د.

• Morphology: Yūlad (يُولَدْ) is the passive, jussive form of the verb. Preceded by lam, the phrase wa lam yūlad means “and He was not begotten” or “He has never been begotten.”
• Extended Semantic Range: (Same as for yalid, #6) The root is related to procreation, a defining characteristic of temporal, created beings.
• Occurrences in Qur’an: (Same as for yalid, #6) The root is common, appearing over 100 times.

This clause, “nor was He begotten,” is the logical and necessary counterpart to “He begets not.” It establishes God’s absolute eternality. He is the First (Al-Awwal) without any beginning or origin. He is not the product of a prior cause or a link in a generational chain; He is the Uncaused First Cause who originates all existence. This statement refutes any mythology or philosophy that posits a parentage, ancestry, or origin for God.

Classical Exegesis (Tafsir)

In the third verse of Surah Al-Ikhlas (112:3), a definitive statement is made about the nature of God. “He begets not, nor was He begotten.” The commentators explain that this is the other side of the refutation of all polytheistic beliefs. The first part (“He begets not”) refutes the idea that God has offspring. This second part (“nor was He begotten”) refutes the idea that God has a parent or an origin. It is a statement of His absolute and perfect eternal nature. He is the First, without any beginning. He is not a part of a chain of causation; He is the source of all causation.

Thematic Context

This connects to the surah’s central theme of defining the pure and the correct creed of monotheism. The surah has established God’s oneness and His self-sufficiency. This verse is a necessary and a logical consequence of that. The theme is that the process of “being begotten” is a characteristic of the created and the dependent world. To attribute this to the Creator is a profound and a terrible category mistake. It is a failure to understand the absolute and the unbridgeable distinction between the Creator and the creation.

Modern & Comparative Lens

The concept of God as the “Uncaused Cause” is a central one in philosophy and in theology. This Qur’anic phrase is a beautiful and a concise expression of this. It is a statement of God’s absolute and eternal nature. He is not a contingent being who is dependent on a prior cause for His existence. He is the necessary being, the one who is the ultimate source of all other being.

Practical Reflection & Application

This verse is a call to a pure and a transcendent understanding of God. The practical application is to worship a God who is free from all of the needs and the limitations of His creation. We should have a conception of God that is worthy of His majesty, a God who is eternal and is without any beginning. This is the key to a rational and a liberating faith, a faith that is free from the myths and the anthropomorphisms of the past.