Sincerity: (2) Allah, the Self-Sufficient (Al-Samad)

Issue 1: The Meaning of Al-Samad

There are two main interpretations regarding the meaning of {Allah, Al-Samad}:

The First View: Al-Samad is a passive participle (maf'ūl) derived from the verb meaning "to resort to" or "to seek." Thus, Al-Samad is the Master to whom people resort in their needs.

• Poetic Evidence:
  • The poet said:

    "Hark, the herald announced the best of Banu Asad, Concerning 'Amr ibn Mas'ud, and the Self-Sufficient Master (Al-Sayyid Al-Samad)."

  • And he also said:

    "I struck him with my sword, then said to him: Take this, O Huthayfah, for you are the Self-Sufficient Master (Al-Sayyid Al-Samad)."

• Linguistic Evidence: Ibn Abbas reported that when this verse was revealed, they asked the Prophet (peace be upon him) about Al-Samad. He replied: "He is the Master to whom people resort in their needs." Al-Layth said: "I ṣamadt this matter, meaning I intended its purpose."

The Second View: Al-Samad is that which has no internal cavity (jawf). From this, the stopper of a waterskin is called Al-Ṣammād. Something described as muṣammad is solid, without softness or hollowness.

• Qatadah interpreted it this way, suggesting the letter Dāl (د) is a substitution for the letter Tā’ (ت), meaning it is Al-Muṣmat (solid/compact).
• Some later linguists stated that Al-Samad refers to smooth stone that does not accept dust, nor does anything enter it or exit from it.

Refutation of Anthropomorphism: Some ignorant anthropomorphists (Mujassimah) use this verse as proof that God is a physical body (jism). This is false, as we have already established that His Being One (Ahad) negates Him being a body.

• If Al-Samad meant physical solidity (no cavity), it would describe compressed bodies. God is exalted above this.
• Therefore, this meaning must be interpreted metaphorically. It signifies that He is Necessary by Himself (Wajib li-dhātihi), immutable in His existence, perpetuity, and all His attributes, as He is unaffected and uninfluenced by others. This concludes the linguistic discussion.

Interpretations by Commentators (Mufassirun)

Commentators have offered views that align with the two primary linguistic meanings:

1. Aligning with the First View (Master to Whom Needs are Referred): This points to His Relational Attributes (Ṣifāt Iḍāfiyyah).
2. Aligning with the Second View (Immutable Being): This points to His Negative Attributes (Ṣifāt Salbiyyah).
3. Combining Both Views.

1. All-Knowing: Because being the Master to whom needs are referred is incomplete without comprehensive knowledge of all things.
2. Forbearing (Haleem): Because being a Master necessitates forbearance and generosity.
3. The Master Whose Sovereignty is Ultimate: (Stated by Ibn Mas'ud and Al-Dahhak).
4. The Creator of Things: (Stated by Al-Aṣamm), because sovereignty necessitates creation.
5. The One Sought in Desires and Invoked in Calamities: (Stated by Al-Saddi).
6. The One Who Does What He Wills and Decrees What He Wants: None can overturn His judgment or reject His decree (Stated by Al-Husayn ibn Al-Faḍl Al-Bajali).
7. The Glorified Master (Al-Sayyid Al-Mu'azzam).
8. The Unique, Glorious One (Al-Fard Al-Mājid) who does not judge any matter beneath Him.

1. The Self-Sufficient (Al-Ghani): As stated in {And He is the Self-Sufficient, the Praiseworthy}.
2. The One Above Whom There is None: {And He is the All-Overpowering above His servants}. He fears none above Him, nor hopes for anything from anyone below Him (thus needs nothing).
3. He Neither Eats Nor Drinks: {And He feeds while He is not fed}.
4. The Everlasting One After the Annihilation of His Creation: {Everyone upon it [the earth] will perish}.
5. The One Who Has Always Existed and Will Always Exist, and Non-existence is Impossible for Him: He existed without space or location, without "where" or "when," without a Throne or a Footstool, without Jinn or Mankind. He is now as He always was (Stated by Al-Hasan Al-Basri).
6. The One Who Neither Sleeps Nor is Forgetful.
7. The One Who Cannot Be Described by the Attributes of Any Being.
8. The One Free from Flaws.
9. The One Whom Afflictions Do Not Affect.
10. The Perfect in All His Attributes and All His Actions.
11. The One Who Overcomes and is Never Overcome.
12. The One Independent of All Beings.
13. The One Whose Essence the Creatures Despair of Comprehending.
14. The One Whom Visions Cannot Grasp.
15. The One Who Neither Begot Nor Was Begotten: Because everything that is born will eventually die, and everything that is born will eventually perish.
16. The Great One Above Whom There is None.
17. The One Purified from Accepting Additions or Diminutions, from Being Subject to Changes or Alterations, and from Being Encompassed by Times, Places, Moments, or Directions.

It is also plausible that the term Al-Samad encompasses all these meanings. Its indication of Necessary Existence (Wujub Dhāti) implies all the negative attributes (Type 2), while its indication of being the Originator of All (Mabda' al-Kull) implies all the divine positive attributes (Type 1).

Issue 2: The Significance of the Structure {Allah, Al-Ahad * Allah, Al-Samad}

The statement {Allah, Al-Samad} implies that no being other than Allah possesses the quality of Al-Samad. If Al-Samad is interpreted as the One to Whom needs are referred, or the One immutable in essence, then this verse proves that no existing being possesses this quality except Allah.

Therefore, this verse, along with {Allah, Al-Ahad}, proves that there is no god but the One.

• {Allah, Al-Ahad} points to His Unity in Essence (negating composition or structure in His Being).
• {Allah, Al-Samad} points to His Unity in Divinity (negating partners, equals, or opposites).

Two questions remain regarding this structure:

Answer: The common assumption among most people is that everything perceptible (maḥsūs) is divisible (munqasim). Since anything non-divisible is beyond the common understanding, Al-Ahad (Absolute Unity) is obscure to most people.

However, Al-Samad—the One to Whom needs are referred—was already known to the Arabs and most people, as evidenced by their admission: {And if you asked them, "Who created them?" they would surely say, "Allah"}.

Since Al-Ahadīyyah (Absolute Oneness) is generally unknown and strange to the masses, while Al-Ṣamadiyyah (Self-Sufficiency/Referral) is known to be true for the majority, the word Ahad is rendered indefinite (to signify its unique, incomprehensible nature), and Al-Samad is rendered definite (to affirm a known attribute).

Answer: If the word "Allah" were not repeated, both Ahad and Samad would have to be either both indefinite or both definite. We have already established that this dual structure (one indefinite, one definite) is necessary for the reasons mentioned above. Repeating the word "Allah" allows Ahad to be indefinite and Samad to be definite.

{He neither begot nor was He begotten}