Surah Al-Ikhlas 112:3
سُورَةُ الإِخۡلَاصِ · Meccan · Verse 3 of 4
لَمْ يَلِدْ وَلَمْ يُولَدْ
Translation
He begot no one nor was He begotten.
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
al-Razi asks a sharp question: why 'He begets not' before 'nor was He begotten', when in our experience a being is first born and only later becomes a parent? Because the Surah is correcting a specific error, the claim that Allah has children (the pagans said the angels were His daughters, others said Uzayr or the Messiah was His son), so it opens with the most urgent denial first, then adds the proof: One who was never begotten cannot beget. Ibn Ashur notes that wanting a child implies need, a helper, an heir, and the Samad, who needs nothing, is far above that. Ask yourself: do I unconsciously shrink Allah down to something like me, with needs, with lineage, instead of letting Him be utterly beyond compare?
Grounded in classical tafsir: al-Razi, Ibn Ashur, Ma'arif al-Qur'an.
Wording
This profound verse, though brief, powerfully declares fundamental truths about Allah's unique nature, clarifying what He is not. It states, `لَمْ يَلِدْ وَلَمْ يُولَدْ` (Lam Yalid wa Lam Yuwlad), meaning "He neither begets nor is begotten." This is a direct, unequivocal statement from Allah, establishing His absolute transcendence and independence.
A Divine Declaration
The first part, `لَمْ يَلِدْ` (Lam Yalid), directly refutes the notion that Allah has any offspring. As al-Jalalayn notes, this implies that Allah has no "genus" or "kind" from which a child could be born, for if He did, He would have an equal, contradicting His absolute Oneness, His `Ahad` (the One, indivisible) nature. Al-Razi further clarifies that `Lam Yalid` speaks to actual, literal begetting, where a likeness would issue forth. This differentiates it from merely "taking a child," emphasizing the true reality of creation versus procreation.
Then comes `وَلَمْ يُولَدْ` (Wa Lam Yuwlad), which declares that Allah was not begotten. This means He has no parents and no beginning. Al-Jalalayn explains this by stating it negates "His having a beginning." Anything that is born has a starting point and a creator, making it finite and dependent. Allah, by contrast, is `Qadim` (eternal, without beginning) and `As-Samad` (the Self-Sufficient, to whom all turn in need, but who needs nothing). If He were begotten, He would be dependent, which is impossible for the Divine.
Why the Order Matters
It's noteworthy that `لَمْ يَلِدْ` (did not beget) precedes `وَلَمْ يُولَدْ` (was not begotten). Scholars like al-Razi and Ibn Ashur point out that this order is significant because, historically, many groups claimed Allah had children. For example, Arab polytheists claimed angels were Allah's daughters, Jews claimed Uzair was the son of Allah, and Christians claimed Jesus was the son of Allah. However, no group ever claimed Allah had a parent. Therefore, by refuting the more prevalent and pressing misconception first, the Qur'an addresses the immediate challenge to Allah's Oneness. The order prioritizes addressing the errors most commonly held by people.
Beyond Just Words
These negations, while simple in wording, carry profound implications for our understanding of Allah. Ibn Ashur connects `Lam Yalid` to Allah's attribute of `As-Samad` (the Self-Sufficient). The desire for offspring often arises from a need for help or to overcome a deficiency. Allah, being `As-Samad`, is utterly perfect and self-sufficient, requiring no assistance or partner. Begetting would also imply a separation or division of Allah's essence, contradicting His `Ahad` (indivisible Oneness). Similarly, `Lam Yuwlad` (not begotten) confirms His eternal nature, establishing that He is not created and not dependent on anything. Anything begotten is finite and owes its existence to another, making it unsuitable for divinity. This directly refutes the divinity of any created being, including Jesus, as Ibn Ashur clarifies. The precise wording thus dismantles various theological errors and grounds our understanding of Allah in absolute purity and uniqueness.
Sources: al-Razi (Mafatih al-Ghayb), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Zamakhshari (al-Kashshaf), al-Jalalayn, al-Jadwal fi I'rab al-Quran (Mahmud Safi)
Worldly Mirror
This profound verse, "لَمْ يَلِدْ وَلَمْ يُولَدْ" (He neither begets nor is begotten), is a direct declaration from Allah about His unique and utterly independent nature. It immediately clarifies that Allah has no offspring, nor was He ever born from anyone. This truth stands as a cornerstone of *Tawhid*, the absolute Oneness of God, addressing and refuting various beliefs that ascribe human-like characteristics or dependencies to the Divine.
The Absolute Truth
At its core, "لَمْ يَلِدْ" (He neither begets) refutes the claims of those who imagined God having children, whether the polytheists who called angels daughters of Allah, the Jews who considered Uzair (Ezra) the son of Allah, or the Christians who believed Jesus was the son of Allah. As Dr. Israr Ahmad explains, this negates all such false doctrines. Allah is entirely free from the need for progeny, which in human terms implies continuation or inheritance. Similarly, "وَلَمْ يُولَدْ" (nor is He begotten) affirms His eternal, uncreated existence. He has no beginning, no origin, and is not dependent on any parent or source for His existence. This underscores His timelessness and absolute self-sufficiency, a point clearly stated by Wahba al-Zuhayli.
Reflecting on Our Inner Self
For us, this verse acts as a powerful mirror for the soul. Sayyid Qutb eloquently describes *Tawhid* as a profound liberation. If Allah is truly unique, neither needing parents nor having offspring, then our hearts are freed from seeking any other power, source, or ultimate protector. We are liberated from the fear of earthly powers and the bondage of our own desires, knowing that the ultimate reality, the True Actor in all events, is Allah alone. This understanding allows our human spirit to find its true freedom and connection to its Creator, not to anything transient or created. It purifies our intention and direction, focusing our hopes and fears solely on Him who is eternal and utterly independent.
Shaping Our Worldview
The declaration "He neither begets nor is begotten" also has significant implications for our collective lives and societal structures. Sayyid Qutb highlights how this verse confronts historical beliefs, such as the dualistic Zoroastrian notion of two gods (one good, one evil) prevalent in ancient Persia. It establishes a fundamental principle that resists any system or ideology that attempts to assign partners or human qualities to Allah. A community (ummah) founded on this pure understanding of *Tawhid* cannot deify leaders, rely on intermediaries, or be swayed by earthly powers as if they were divine. It fosters a worldview where all guidance, laws, and values are derived solely from the One, Unique God, leading to a system of life built on justice, accountability, and true human dignity, free from subjugation to any created entity.
In essence, Surah Al-Ikhlas, and this verse in particular, dismantles all forms of human projection onto the Divine, offering a liberating truth about Allah's absolute transcendence and eternal uniqueness. It invites us to reshape our inner and outer worlds in harmony with this profound reality.
Sources: Sayyid Qutb (Fi Zilal al-Quran), Tazkirul Quran, Israr Ahmad (Bayan ul Quran), Ibn al-Jawzi (Zad al-Masir), al-Munir (Wahba al-Zuhayli)
Connections
This powerful verse, "لَمْ يَلِدْ وَلَمْ يُولَدْ" (He did not beget, nor was He begotten), is a profound declaration about the absolute uniqueness of Allah, the One we worship. It comes directly from Allah, defining His essence, and is a response to the various erroneous beliefs people held about Him.
The Divine Uniqueness
This ayah clarifies two fundamental truths: Allah has no children, and He has no parents. The phrase "لَمْ يَلِدْ" (He did not beget) means that He has no offspring, no sons or daughters. As Imam al-Biqa'i explains, this refutes the idea that anything could originate from Him in a way that implies a 'hollow' or a need within Him, which are characteristics of created beings. This directly counters the claims of Jews regarding Uzair, Christians regarding Jesus, and pagan Arabs regarding angels, all of whom falsely attributed children to Allah. Scholar al-Shinqiti highlights that "did not beget" is a more definitive negation than simply "did not take a child," as "taking a child" (like adoption) doesn't necessarily imply giving birth.
Similarly, "وَلَمْ يُولَدْ" (nor was He begotten) means Allah Himself was not born and has no parents. As al-Wasit (Tantawi) clarifies, being born implies a beginning, a prior state of non-existence, or being composed of parts. All these are impossible for Allah, who is "The First and The Last" (الأول والآخر), as mentioned in Surah Al-Hadid. Al-Biqa'i adds that if Allah were born, He would not be *As-Samad* (الصَّمَد), the Self-Sufficient One who has no needs and no beginning. This affirmation of His eternal, uncreated nature is essential to understanding His absolute sovereignty.
A Deeper Coherence
The order in which these negations appear, "did not beget" before "was not begotten", also holds a profound connection. As al-Shinqiti notes, this sequence directly addresses the specific claims prevalent in human history. While many groups mistakenly attributed children to Allah, no one logically claimed that Allah Himself was born of a parent. By prioritizing the negation of offspring, the Quran directly refutes the most widespread false beliefs, highlighting the severity of such claims as mentioned in Surah Maryam where Allah describes those who attribute a child to Him as uttering "a terrible word."
This verse thus stands as a crucial pillar in Surah Al-Ikhlas, linking directly to the opening declaration that Allah is *Ahad* (أحد - One, unique) and *As-Samad* (الصَّمَد - The Absolute, Self-Sufficient). Al-Sabuni explains that these verses collectively establish Allah's absolute unity, perfection, eternality, and independence from any flaw or need. They paint a complete picture of a Creator who is utterly distinct from His creation, free from any of their limitations or characteristics. Pondering this verse allows us to purify our understanding of Allah, anchoring our hearts in His unparalleled majesty and singularity.
Sources: al-Biqa'i (Nazm al-Durar), al-Wasit (Tantawi), al-Shinqiti (Adwa al-Bayan), al-Sabuni (Safwat al-Tafasir)
Topics that discuss this verse
Surah Al-Ikhlas 112:3 is discussed in 7 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Al-Ikhlas 112:3 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.