سُوْرَةُ الإِسۡرَاءِ
Surah Al-Israa (17) — Ayah 42
قُل لَّوْ كَانَ مَعَهُۥٓ ءَالِهَةٌ كَمَا يَقُولُونَ إِذًا لَّٱبْتَغَوْا۟ إِلَىٰ ذِى ٱلْعَرْشِ سَبِيلًا ﴿42﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Say (O Muhammad صلى الله عليه و سلم to these polytheists, pagans): "If there had been other âlihah (gods) along with Him as they assert, then they would certainly have sought out a way to the Lord of the Throne (seeking His Pleasures and to be near to Him).
Word by Word — Arabic, Transliteration & Meaning
قُل
qul
Say
لَّوْ
law
If
كَانَ
kāna
(there) were
مَعَهُۥٓ
maʿahu
with Him
ءَالِهَةٌۭ
ālihatun
gods
كَمَا
kamā
as
يَقُولُونَ
yaqūlūna
they say
إِذًۭا
idhan
then
لَّٱبْتَغَوْا۟
la-ib'taghaw
surely they (would) have sought
إِلَىٰ
ilā
to
ذِى
dhī
(the) Owner
ٱلْعَرْشِ
l-ʿarshi
(of) the Throne
سَبِيلًۭا
sabīlan
a way
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 42) ➊ {قُلْ لَّوْ كَانَ مَعَهٗۤ اٰلِهَةٌ … : } That is, they would have gone to fight Him and tried to overthrow His throne, because they too would have considered themselves as deities. And since this has not happened, and you see that Allah alone is running the entire system of the universe purely according to His own will, and this system is functioning with complete harmony and proportion, it is clear that all the living or dead beings you have taken as deities in opposition to Him are all false and baseless. For further explanation of this verse, see Surah Al-Mu’minun (91, 92) and Al-Anbiya (22).
➋ From this verse, it is understood that being on the Throne is only an attribute of the Lord Almighty; no creature can reach the Throne. Those who claim that the Messenger of Allah (peace be upon him) went to the Throne during the Mi’raj, their statement is not correct, because this verse is against it. There is no proven evidence of any personality, other than Allah Almighty, going to the Throne. As for whether the Prophet (peace be upon him) saw Allah Almighty or not, this discussion will come at the beginning of Surah An-Najm. (InshaAllah)
➋ From this verse, it is understood that being on the Throne is only an attribute of the Lord Almighty; no creature can reach the Throne. Those who claim that the Messenger of Allah (peace be upon him) went to the Throne during the Mi’raj, their statement is not correct, because this verse is against it. There is no proven evidence of any personality, other than Allah Almighty, going to the Throne. As for whether the Prophet (peace be upon him) saw Allah Almighty or not, this discussion will come at the beginning of Surah An-Najm. (InshaAllah)
