Join over 4 million Quran learners from more than 180 countries
Ayah
Word by Word
مَا
Not
ٱتَّخَذَ
Allah has taken
ٱللَّهُ
Allah has taken
مِن
any
وَلَدٖ
son
وَمَا
and not
كَانَ
is
مَعَهُۥ
with Him
مِنۡ
any
إِلَٰهٍۚ
god
إِذٗا
Then
لَّذَهَبَ
surely (would have) taken away
كُلُّ
each
إِلَٰهِ
god
بِمَا
what
خَلَقَ
he created
وَلَعَلَا
and surely would have overpowered
بَعۡضُهُمۡ
some of them
عَلَىٰ
[on]
بَعۡضٖۚ
others
سُبۡحَٰنَ
Glory be
ٱللَّهِ
(to) Allah
عَمَّا
above what
يَصِفُونَ
they attribute
مَا
Not
ٱتَّخَذَ
Allah has taken
ٱللَّهُ
Allah has taken
مِن
any
وَلَدٖ
son
وَمَا
and not
كَانَ
is
مَعَهُۥ
with Him
مِنۡ
any
إِلَٰهٍۚ
god
إِذٗا
Then
لَّذَهَبَ
surely (would have) taken away
كُلُّ
each
إِلَٰهِ
god
بِمَا
what
خَلَقَ
he created
وَلَعَلَا
and surely would have overpowered
بَعۡضُهُمۡ
some of them
عَلَىٰ
[on]
بَعۡضٖۚ
others
سُبۡحَٰنَ
Glory be
ٱللَّهِ
(to) Allah
عَمَّا
above what
يَصِفُونَ
they attribute
Translation
Allāh has not taken any son, nor has there ever been with Him any deity. [If there had been], then each deity would have taken what it created, and some of them would have [sought to] overcome others. Exalted is Allāh above what they describe [concerning Him].
Tafsir
God has not taken any son, nor is there any god along with Him; for then, that is, if there were a god along with Him, each god would have taken away what he created, he would have made it exclusively his and prevented the other [god] from having any mastery over it; and some of them would surely rise up against others, in challenge, just as the kings of this world are wont to do. Glorified be God - an exaltation of Him - above what they ascribe, to Him, of what has been mentioned.
Allah has no Partner or Associate
Allah declares Himself to be above having any child or partner in dominion, control and worship.
He says:
مَا اتَّخَذَ اللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَهٍ إِذًا لَّذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَى بَعْضٍ
No son did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others.
meaning, if it were decreed that there should be a plurality of deities, each of them would have exclusive control over whatever he had created, so there would never be any order in the universe. But what we see is that the universe is ordered and cohesive, with the upper and lower realms connected to one another in the most perfect fashion.
مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ
you can see no fault in the creation of the Most Gracious. (67:3)
Moreover, if there were a number of gods, each of them would try to subdue the other with enmity, and one would prevail over the other.
This has been mentioned by the scholars of Ilm-ul-Kalam, who discussed it using the evidence of mutual resistance or counteraction.
This idea states that if there were two or more creators, one would want to make a body move while the other would want to keep it immobile, and if neither of them could achieve what they wanted, then both would be incapable, but the One Whose existence is essential (i.e., Allah) cannot be incapable. It is impossible for the will of both to be fulfilled because of the conflict.
This dilemma only arises when a plurality of gods is suggested, so it is impossible for there to be such a plurality, because if the will of one is fulfilled and not the other, the one who prevails will be the one whose existence is essential (i.e., God) and the one who is prevailed over will be merely possible (i.e., he is not divine), because it is not befitting for the one to be defeated whose existence is essential.
Allah says:
وَلَعَلَ بَعْضُهُمْ عَلَى بَعْضٍ
سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ
and some would have tried to overcome others!
Glorified be Allah above all that they attribute to Him!
meaning, high above all that the stubborn wrongdoers say when they claim that He has a son or partner
عَالِمِ الْغَيْبِ وَالشَّهَادَةِ
All-Knower of the unseen and the seen!
means, He knows what is hidden from His creatures and what they see.
فَتَعَالَى عَمَّا يُشْرِكُونَ
Exalted be He over all that they associate as partners to Him!
means, sanctified and glorified and exalted be He above all that the wrongdoers and liars say
The Command to call on Allah when Calamity strikes, to repel Evil with that which is better, and to seek refuge with Allah
Allah commands His Prophet Muhammad to:
قُل
Say:
Allah commands His Prophet Muhammad to call on Him with this supplication when calamity strikes:
رَّبِّ إِمَّا تُرِيَنِّي مَا يُوعَدُونَ
My Lord! If You would show me that with which they are threatened.
رَبِّ فَلَ تَجْعَلْنِي فِي الْقَوْمِ الظَّالِمِينَ
My Lord! Then, put me not amongst the people who are the wrongdoers.
meaning, `if You punish them while I am witnessing that, then do not cause me to be one of them.'
As was said in the Hadith recorded by Imam Ahmad and At-Tirmidhi, who graded it Sahih:
وَإِذَا أَرَدْتَ بِقَومٍ فِتْنَةً فَتَوفَّنِي إِلَيْكَ غَيْرَ مَفْتُون
If You want to test people, then take me to You (cause me to die) without having to undergo the test.
وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ
And indeed We are able to show you that with which We have threatened them.
means, `if We willed, We could show you the punishment and test that We will send upon them.'
Then Allah shows him the best way to behave when mixing with people, which is to treat kindly the one who treats him badly, so as to soften his heart and turn his enmity to friendship, and to turn his hatred to love.
Allah says
ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّيَةَ
Repel evil with that which is better.
This is like the Ayah:
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌوَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ
Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it except those who are patient.
meaning, nobody will be helped or inspired to follow this advice or attain this quality,
إِلاَّ الَّذِينَ صَبَرُواْ
(except those who are patient),
meaning, those who patiently bear people's insults and bad treatment and deal with them in a good manner when they are on the receiving end of bad treatment from them,
وَمَا يُلَقَّاهَأ إِلاَّ ذُو حَظِّ عَظِيمٍ
and none is granted it except the owner of the great portion.
means, in this world and the Hereafter. (41:34-35)
نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ
We are best-acquainted with the things they utter.
And Allah says:
وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ
And say:My Lord! I seek refuge with You from the whisperings of the Shayatin.
Allah commanded him to seek refuge with Him from the Shayatin, because no trick could help you against them and you cannot protect yourself by being kind to them.
We have already stated, when discussing Isti`adhah (seeking refuge), that the Messenger of Allah used to say,
أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِه
I seek refuge with Allah, the All-Hearing, All-Seeing, from the accursed Shayatin, from his whisperings, evil suggestions and insinuations.
His saying:
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
And I seek refuge with You, My Lord! lest they should come near me.
means, in any issue of my life.
So we are commanded to mention Allah at the beginning of any undertaking, in order to ward off the Shayatin at the time of eating, intercourse, slaughtering animals for food, etc.
Abu Dawud recorded that the Messenger of Allah used to say:
اللَّهُمَّ
إِنِّي أَعُوذُ بِكَ مِنَ الْهَرَمِ
وَأَعُوذُ بِكَ مِنَ الْهَدْمِ وَمِنَ الْغَرَقِ
وَأَعُوذُ بِكَ مِنْ أَنْ يَتَخَبَّطَنِي الشَّيْطَانُ عِنْدَ الْمَوْت
O Allah,
I seek refuge with You from old age,
I seek refuge with You from being crushed or drowned, and
I seek refuge with you from being assaulted by the Shayatin at the time of death.
The Disbelievers' Hope when death approaches
Allah tells:
حَتَّى إِذَا جَاء أَحَدَهُمُ الْمَوْتُ قَالَ
Until, when death comes to one of them, he says:
Allah tells us about what happens when death approaches one of the disbelievers or one of those who have been negligent with the commands of Allah. He tells us what he says and how he asks to come back to this world so that he can rectify whatever wrongs he committed during his lifetime.
...
رَبِّ ارْجِعُونِ
لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ كَلَّ
My Lord! Send me back, so that I may do good in that which I have left behind!
No!
This is like the Ayat:
وَأَنفِقُواْ مِن مَّا رَزَقْنَـكُمْ مِّن قَبْلِ أَن يَأْتِىَ أَحَدَكُمُ الْمَوْتُ
And spend of that with which We have provided you before death comes to one of you, until His saying:
وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ
(And Allah is All-Aware of what you do. (63:10-11)
وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ
And warn mankind of the Day when the torment will come unto them upto His saying;
مَا لَكُمْ مِّن زَوَالٍ
(that you would not leave (the world for the Hereafter). (14:44)
And His saying:
يَوْمَ يَأْتِى تَأْوِيلُهُ يَقُولُ الَّذِينَ نَسُوهُ مِن قَبْلُ قَدْ جَأءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ فَهَل لَّنَا مِن شُفَعَأءَ فَيَشْفَعُواْ لَنَأ أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ الَّذِى كُنَّا نَعْمَلُ
On the Day the event is finally fulfilled, those who neglected it before will say:Verily, the Messengers of our Lord did come with the truth, now are there any intercessors for us that they might intercede on our behalf Or could we be sent back so that we might do deeds other than those deeds which we used to do. (7:53)
And;
وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَأ أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَـلِحاً إِنَّا مُوقِنُونَ
And if you only could see when the criminals shall hang their heads before their Lord (saying):Our Lord! We have now seen and heard, so send us back, that we will do righteous good deeds. Verily, we now believe with certainty. (32:12)
And;
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَايَـتِ رَبِّنَا
If you could but see when they will be held over the (Hell) Fire! They will say:Would that we were but sent back! Then we would not deny the Ayat of our Lord. .. until His saying;
وَإِنَّهُمْ لَكَـذِبُونَ
(And indeed they are liars). (6:27-28)
And;
وَتَرَى الظَّـلِمِينَ لَمَّا رَأَوُاْ الْعَذَابَ يَقُولُونَ هَلْ إِلَى مَرَدٍّ مِّن سَبِيلٍ
And you will see the wrongdoers, when they behold the torment, they will say:Is there any way of return! (42:44)
And;
قَالُواْ رَبَّنَأ أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ
They will say:Our Lord! You have made us to die twice, and You have given us life twice! Now we confess our sins, then is there any way to get out! (40:11)
and the Ayah after it:
And;
وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَأ أَخْرِجْنَا نَعْمَلْ صَـلِحاً غَيْرَ الَّذِى كُـنَّا نَعْمَلُ أَوَلَمْ نُعَمِّرْكُمْ مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَأءَكُمُ النَّذِيرُ فَذُوقُواْ فَمَا لِلظَّـلِمِينَ مِن نَّصِيرٍ
Therein they will cry:Our Lord! Bring us out, we shall do righteous good deeds, not what we used to do.
(Allah will reply:) Did We not give you lives long enough, so that whosoever would receive admonition could receive it And the warner came to you. So taste you (the evil of your deeds). For the wrongdoers there is no helper. (35:37)
Allah says that they will ask to go back, when death approaches, on the Day of Resurrection, when they are gathered for judgment before the Compeller (Allah) and when they are in the agonies of the punishment of Hell, but their prayer will not be answered.
Here Allah says:
كَلَّ إِنَّهَا كَلِمَةٌ هُوَ قَايِلُهَا
No! It is but a word that he speaks;
The word Kalla (No!) is a word that is used to rebuke, and the meaning is:
No, We will not respond to what he asks for and We will not accept it from him.
كَلَّ إِنَّهَا كَلِمَةٌ هُوَ قَايِلُهَا
It is but a word that he speaks,
refers to his asking to go back so that he can do righteous deeds;
this is just talk on his part, it would not be accompanied by any action. If he were to go back, he would not do any righteous good deeds, he is merely lying, as Allah says:
وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ
But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars. (6:28)
Qatadah said:
By Allah, he will not wish to go back to his family and tribe, or to accumulate more of the things of this world or satisfy his desires, but he will wish that he could go back to do acts of obedience to Allah. May Allah have mercy on a man who does that which the disbeliever will wish he had done when he sees the punishment of Hell.
Barzakh and Punishment therein
Allah says:
وَمِن وَرَايِهِم بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ
and in front of them is Barzakh until the Day when they will be resurrected.
Abu Salih and others said that:
وَمِن وَرَايِهِم
(and in front of them),
means before them.
Mujahid said,
Al-Barzakh is a barrier between this world and the Hereafter.
Muhammad bin Ka`b said,
Al-Barzakh is what is between this world and the Hereafter, neither they are the people of this world, eating and drinking, nor are they with the people of the Hereafter, being rewarded or punished for their deeds.
Abu Sakhr said,
Al-Barzakh refers to the graves. They are neither in this world nor the Hereafter, and they will stay there until the Day of Resurrection.
وَمِن وَرَايِهِم بَرْزَخٌ
and in front of them is Barzakh.
In these words is a threat to those wrongdoers at the time of death, of the punishment of Barzakh.
This is similar to the Ayat:
مِّن وَرَايِهِمْ جَهَنَّمُ
In front of them there is Hell. (45:10)
وَمِن وَرَايِهِ عَذَابٌ غَلِيظٌ
and in front of him will be a great torment. (14:17)
إِلَى يَوْمِ يُبْعَثُونَ
until the Day when they will be resurrected.
means, he will be punished continually until the Day of Resurrection, as it says in the Hadith:
فَلَ يَزَالُ مُعَذَّبًا فِيهَا
He will continue to be punished in it.
meaning, in the earth.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Tafsir Surat Al-Mu'minun: 91-92
Allah sekali-kali tidak mempunyai anak dan sekali-kali tidak ada tuhan (yang lain) beserta-Nya. Kalau ada tuhan besertanya, masing-masing tuhan itu akan membawa makhluk yang diciptakannya, dan sebagian dari tuhan-tuhan itu akan mengalahkan sebagian yang lain. Maha Suci Allah dari apa yang mereka sifatkan itu. Yang mengetahui semua yang gaib dan semua yang tampak, maka Maha Tinggi Dia dari apa yang mereka persekutukan.
Ayat 91
Allah ﷻ menyucikan diri-Nya dari beranak atau sekutu dalam kerajaan, kekuasaan, dan hak disembah. Untuk itu Allah ﷻ berfirman:
“Allah sekali-kali tidak mempunyai anak dan sekali-kali tidak ada tuhan (yang lain) beserta-Nya. Kalau ada tuhan beserta-Nya masing-masing tuhan itu akan membawa makhluk yang diciptakan-Nya, dan sebagian dari tuhan-tuhan itu akan mengalahkan sebagian yang lain.” (Al-Mu'minun: 91).
Yakni seandainya tuhan itu berbilang, tentulah masing-masing dari mereka membawa makhluk ciptaannya masing-masing, dan pastilah alam ini tidak dapat teratur lagi. Akan tetapi, bukti menunjukkan bahwa alam wujud ini berada dalam satu tatanan dan teratur. Semuanya mulai dari alam langit sampai alam bawah sebagian darinya berkaitan dengan sebagian yang lain, terikat dalam suatu tatanan yang sangat sempurna. “Kamu sekali-kali tidak melihat pada ciptaan Tuhan Yang Maha Pemurah sesuatu yang tidak seimbang.” (Al-Mulk: 3). Kemudian tentulah masing-masing dari tuhan-tuhan itu berupaya untuk mengalahkan yang lainnya dan berbeda dengannya, akhirnya sebagian dari mereka menguasai sebagian yang lainnya.
Ulama ahli Ilmu Kalam mengatakan bahwa hal seperti itu mustahil bagi Tuhan. Mereka mengemukakan suatu perumpamaan, bahwa seandainya ada dua pencipta lebih, lalu yang satu bermaksud menggerakkan tubuh yang diciptakannya, sedangkan yang lain bermaksud mendiamkannya, tentulah akan terjadi pertentangan sehingga tujuan masing-masing tidak tercapai, dan hal ini menunjukkan bahwa keduanya lemah (tidak mampu). Sedangkan sifat yang wajib bagi Tuhan ialah tidak lemah (yakni berkuasa), dan tujuan dari keduanya itu tidak dapat bertemu karena bertentangan.
Hal mustahil ini tidaklah terjadi melainkan berdasarkan hipotesis seandainya tuhan itu berbilang. Dengan demikian, dapat disimpulkan bahwa berbilangnya tuhan itu mustahil. Adapun seandainya tujuan salah satunya dapat berhasil, sedangkan yang lainnya tidak, berarti yang menang adalah yang asli, sedangkan yang dikalahkan tidaklah pantas menyandang predikatnya, sebab sifat wajib baginya adalah hendaknya dia tidak terkalahkan. Karena itulah disebutkan oleh firman-Nya:
“Dan sebagian dari tuhan-tuhan itu akan mengalahkan sebagian yang lain. Maha Suci Allah dari apa yang mereka sifatkan itu.” (Al-Mu'minun: 91).
Yakni dari apa yang dikatakan oleh orang-orang yang zalim lagi kelewat batas itu yang mendakwakan bahwa Tuhan beranak atau bersekutu. Maha Suci Allah lagi Maha Tinggi dengan ketinggian yang setinggi-tingginya.
Ayat 92
“Yang mengetahui semua yang gaib dan semua yang tampak.” (Al-Mu'minun: 92).
Maksudnya, mengetahui semua yang gaib dari makhluk-Nya dan semua yang disaksikan oleh makhluk-Nya.
“Maka Maha Tinggi Dia dari apa yang mereka persekutukan.” (Al-Mu'minun: 92).
Yakni Maha Suci, Maha Tinggi, Maha Agung, dan Maha Besar dari semua yang dikatakan oleh orang-orang yang musyrik lagi ingkar itu.
Salah satu kedustaan kaum kafir terhadap Allah adalah menuduh Allah memiliki sekutu dan anak; suatu tuduhan yang Allah bantah melalui ayat ini. Allah tidak mempunyai anak, dan tidak ada tuhan pencipta dan penguasa alam raya yang lain bersama-Nya. Sekiranya tuhan lebih dari satu maka masing-masing tuhan itu pasti akan membawa apa, yakni makhluk, yang diciptakannya untuk diaturnya sendiri, dan sebagian dari tuhan-tuhan yang kuat akan mengalahkan sebagian tuhan yang lain yang lebih lemah. Dia berbuat demikian untuk memperluas kekuasaan-Nya, seperti halnya yang terjadi pada para penguasa di dunia. Mahasuci Allah dari apa yang mereka sifatkan itu. Sifat-sifat yang kaum kafir lekatkan kepada Allah bertentangan dengan kebenaran. 92. Dialah Tuhan yang mengetahui semua yang gaib dari pandangan manusia dan semua yang tampak. Mahatinggi Allah dari apa yang mereka persekutukan seperti kepercayaan kaum musyrik tersebut.
Ayat ini menolak dakwaan kaum musyrik bahwa para malaikat itu adalah putri-putri Allah dengan menerangkan bahwa Allah sekali-kali tidak mempunyai anak, karena Dia Mahakaya, Mahakuasa dan Mahakekal, tidak memerlukan keturunan seperti halnya manusia. Manusia memang banyak memerlukan anak yang akan melanjutkan keturunannya, dan bila dia sudah tua dan tidak berdaya lagi maka anak-anaknya itulah yang akan membantu dan menolongnya. Dan bila dia mati maka anak-anaknya pulalah yang akan melanjutkan usaha dan profesinya dan mengangkat namanya di kalangan masyarakatnya. Allah Yang Mahakuasa, Mahakaya dan Mahakekal tidak memerlukan semua itu.
Allah tidak ditimpa kelelahan karena Dia Mahakuat, tidak akan ditimpa kematian karena Dia Mahakekal, Dia tidak akan ditimpa kemiskinan karena Dia Mahakaya, milik-Nyalah semua yang ada di langit dan di bumi. Alangkah bodohnya kaum musyrikin yang menyamakan Allah dengan manusia yang amat lemah dan miskin, atau kalau mereka tidak bodoh maka mereka adalah pendusta besar karena yang diucapkannya itu bertentangan sama sekali dengan pikiran orang-orang berakal.
Sungguh amat lemah pikiran orang yang mengatakan bahwa Allah mempunyai anak atau mempunyai sekutu. Mahasuci Allah dari segala anggapan dan tuduhan yang tidak masuk akal itu.
Maha Suci Tuhan Allah
Sebagian orang Quraisy itu mempunyai pula kepercayaan bahwa Tuhan Allah beranak Anak Tuhan Allah itu ialah malaikat-malaikat, dan jenianya ialah perempuan.
Kepercayaan terhadap banyak Tuhan (Polytheiame), adalah pusaka turun-temurun yang diterima dari bangsa Yunani dan bangsa Hindustan. Pengaruh kepercayaan bertuhan ini pun masuk pula ke Tanah Arab. Ka'bah yang diriirikan oleh Nabi Ibrahim dan puteranya Ismail, adalah perlambang dari kesatuan umat. Yaitu umat Tauhid yang hanya menyembah SATU Tuhan. Itulah yang bernama'Agama Hanif Nabi Ibrahim. Tetapi lama kelamaan setelah wafat Nabi Ibrahim, Ka'bah itu telah menjadi tempat buat menyandarkan berhala-berhala. Baik berhala pusaka kepercayaan orang Arab sendiri, ataupun karena perhubungan orang Arab Quraisy itu dengan bangsa-bangsa yang lain di dalam hubungan perjalanannya bemiaga ke Utara dan ke Selatan.
Maka timbullah kepercayaan bahwa Tuhan Allah beranak. Anak itu malaikat dan malaikat itu perempuan.
(Allah sekali-kali tidak mempunyai anak, dan sekali-kali tidak ada tuhan yang lain beserta-Nya, kalau ada tuhan beserta-Nya) jika ada tuhan lain di samping Dia (masing-masing tuhan itu akan membawa makhluk yang diciptakannya) yang menguasai makhluknya sendiri dan mempertahankannya dari makhluk tuhan yang lain (dan sebagian dari tuhan-tuhan itu akan mengalahkan sebagian yang lain) sebagian di antara mereka berupaya untuk mengalahkan sebagian yang lain sebagaimana apa yang biasa dilakukan oleh raja-raja di dunia. (Maha Suci Allah) lafal Subhaanallaah ini berarti mensucikan Dia (dari apa yang mereka sifatkan) kepada-Nya, seperti apa yang telah disebutkan tadi.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
