the Only and One Being Who is wholly and perfectly qualified with the attribute of samad in the true sense. If a creature is samad in one sense, it may not be samad in some other sense, for it is mortal, not immortal it is analysable and divisible, is compound, its parts can scatter away any time some creatures are dependent upon it, and upon others it is dependent its chieftaincy is relative and not absolute it is superior to certain things and certain other things are superior to it it can fulfil some desires of some creatures but it is not in the power of any creature to fulfil all the desires of all the creatures, On the contrary, Allah is perfect in His attributes of Samad in every respect the whole world is dependent upon Hun in its needs, but He is ,not dependent upon needs everything in the world turns to Him, consciously or unconsciously, for its survival and for fulfilment of the needs of everyone He is immortal and Ever-living He sustains others and is not sustained by anyone He is Single and Unique, not compound so as to be analysable and divisible His sovereignty prevails over entire universe and - He is Supreme in every sense. But since the word samad is used for creatures also, Allall-us-Samad has been said instead of Allah Samad, which signifies that real and true Samad is Allah alone. That is why it has been used as ahad, in the indefinite sense. About the word ahad we have explained above that it is exclusively used for AIIah, and for none else. Now, Iet us consider why Allahu-Ahad has been said in the first sentence and why Allah-us-Samad in this sentence. Ibrahim Nakha'i: "He to whom the people turn for fulfilment of their desires."Ību Bakr al-Anbari "There is no difference of opinion among the lexicographers that samad is the chief who has no superior and to whom the people turn for fulfilment of their desires and needs and in connection with other affairs." Similar to it is the view of Az-Zajjjaj, who says "Samad is he in whom leadership has been perfected, and to whom one turns for fulfilment of one's needs and desires." Munat al-Hamadani's another view is : "he who decides whatever he wills and does whatever he wills, without there being anyone to revise his judgement and decision." Similar views have been related from Mujahid, Ma'mar and Murrat alHamadani also. Hasan Basri and Qatadah: "He who is ever-living and immortal." Ibn Kaysan: "He who is exclusive in his attributes." Muqatil bin Hayyan: "He who is faultless." Rabi' bin Jubair: "He who is immune form every calamity." Sa'id bin Jubair: "He who is perfect in all his attributes and works." Suddi: "the one to whom the people turn for obtaining the things they need and for help in hardships. Other views of 'Ikrimah: "He from whom nothing ever has come out, nor normally comes out:" "Who neither eats nor drinks." Views containing the same meaning have been related from Sha'bi and Muhammad bin Ka'b al-Kurazi also. Hadrat Abu Hurairah: "He who is independent of all and all others are dependent upon him. "Īnother view of Ibn 'Abbas: "Samad is he to whom the people turn when afflicted with a calamity." Still another view of his: "The chieftain who in his chieftaincy, in his nobility and glory, in his clemency and forbearance. Hadrat 'Abdullah bin Mas`ud, Hadrat `Abdullah bin `Abbas and Abu Wail Shaqiq bin Salamah: "The chieftain whose chieftancy is perfect and of the most extraordinary kind. 'Ikrimah and Ka'b Ahbar: "Samad is he who has no superior. On the basis of these lexical meanings the explanations of the word asSamad in the verse Allah-us-Samad, which have been reported from the Companions, their immediate successors and the later scholars are given below: (Lexical discussion of the meanings of the derivatives is omitted). A look at the derivatives in Arabic from this root will show how comprehensive and vast this word is in meaning. *4) The word used in the original is samad of which the root is smd. (112:2) Allah, Who is in need of none and of Whom all are in need *4 Allah hus-samad Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
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