Surah Al Isra Ayat 42 Tafseer

Para 15 - سُبْحٰنَ الَّذِیْۤ

سورة بنى اسراءيل

Audio PDF

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِ

17.42-43

قُلْ لَّوْ كَانَ مَعَهٗۤ اٰلِهَةٌ كَمَا یَقُوْلُوْنَ اِذًا لَّابْتَغَوْا اِلٰى ذِی الْعَرْشِ سَبِیْلًا(42) سُبْحٰنَهٗ وَ تَعٰلٰى عَمَّا یَقُوْلُوْنَ عُلُوًّا كَبِیْرًا(43)

Kanz ul Iman Kanz ul Irfan

English translation of Kanz-ul-Irfan

Say, “Had there been other gods with Him as they (the disbelievers) are saying, then they would have found a way to the Possessor of the Throne.”[1] He is Pure and Exalted above what the wrongdoers say, Most-Elevated, Most-Great.

Commentary

In this verse, Allah Almighty has mentioned a definitive but easy-to-understand proof of His Oneness. If multiple gods existed, they would definitely, at some point, oppose one another. For example, if one of them willed for Zayd to move whilst the other willed for him to be stationary [they would be at variance with each other]. Movement and stillness are both possible states, likewise, it is also theoretically possible for the two “gods” to intend either motion or stillness, but what would happen after both of them made their [opposing] intentions? If, in accordance to their opposing wills, both moving and being stationary occurs, then this will necessitate combining two opposite elements, and if neither takes place, then it will necessitate the inability of both gods, and if one of them takes place, then it will necessitate the inability of the other―one who is incapable is not God. This is because being incapable is to be dependent and is a fault, and this is in opposition to being necessarily existent (wājib al-wujūd). Consequently, the impossibility of there being two gods is established.

Next Ayat Prev Ayat