ءَالِهَةٌ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "ءَالِهَةٌ".
وَجَٰوَزْنَا بِبَنِىٓ إِسْرَٰٓءِيلَ ٱلْبَحْرَ فَأَتَوْا۟ عَلَىٰ قَوْمٍ يَعْكُفُونَ عَلَىٰٓ أَصْنَامٍ لَّهُمْ ۚ قَالُوا۟ يَٰمُوسَى ٱجْعَل لَّنَآ إِلَٰهًا كَمَا لَهُمْ ءَالِهَةٌ ۚ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ
یہ فلسطین کے لوگ تھے جو اس وقت بُت پرست تھے اور غالباً بنو اسماعیل میں سے عاد قوم کے افراد تھے۔
Important Words:
البحر (sea) is derived from بحر i.e. he cut open a thing; or he enlarged and made it wide. بحر means, it became wide and spacious (Lane). Most probably the word البحر is used of the sea on account of its great spaciousness, and the word الیم (see 7:137 above) is used about it on account of its great depth.
Commentary:
Though the words البحر and الیم are generally considered synonymous, yet it is significant that the Quran uses the word الیمwhen speaking of the drowning of the people of Pharaoh (7:137) and البحر (as in the present verse) when speaking of the escape of the Israelites across it. This confirms the inference that generally the word البحر denotes spaciousness and the word الیم depth.
The request of the Israelites to Moses embodied in the words, make for us a god just as they have gods, does not show that they really wished to worship idols. As they were yet new in faith, so when they happened to see the idols of an idol-worshipping people, they simply wished to have an image of their God. The idols of the people thus suggested to them the idea of having an image of their God on which to fix their attention. The words, This is your God, and the God of Moses, used elsewhere in the Quran (20:89), also show that what the Israelites wanted was simply a representation of the God of Moses and that they did not want to abandon Him or set up equals to Him.
The expression, Surely you are an ignorant people, contains the answer to their request. They were told that it was foolish on their part to think that they could fix their attention on God better by concentrating on an idol, because firstly, there was really nothing like Him and secondly, the practice was sure subsequently to develop into real idol-worship. The right way to fix attention on God is to ponder and meditate upon His attributes. To bow down before a lifeless image cannot but degrade a man both morally and spiritually.
3
یہ فلسطین کے لوگ تھے جو اس وقت بُت پرست تھے اور غالباً بنو اسماعیل میں سے عاد قوم کے افراد تھے۔
1028
Important Words:
البحر (sea) is derived from بحر i.e. he cut open a thing; or he enlarged and made it wide. بحر means, it became wide and spacious (Lane). Most probably the word البحر is used of the sea on account of its great spaciousness, and the word الیم (see 7:137 above) is used about it on account of its great depth.
Commentary:
Though the words البحر and الیم are generally considered synonymous, yet it is significant that the Quran uses the word الیمwhen speaking of the drowning of the people of Pharaoh (7:137) and البحر (as in the present verse) when speaking of the escape of the Israelites across it. This confirms the inference that generally the word البحر denotes spaciousness and the word الیم depth.
The request of the Israelites to Moses embodied in the words, make for us a god just as they have gods, does not show that they really wished to worship idols. As they were yet new in faith, so when they happened to see the idols of an idol-worshipping people, they simply wished to have an image of their God. The idols of the people thus suggested to them the idea of having an image of their God on which to fix their attention. The words, This is your God, and the God of Moses, used elsewhere in the Quran (20:89), also show that what the Israelites wanted was simply a representation of the God of Moses and that they did not want to abandon Him or set up equals to Him.
The expression, Surely you are an ignorant people, contains the answer to their request. They were told that it was foolish on their part to think that they could fix their attention on God better by concentrating on an idol, because firstly, there was really nothing like Him and secondly, the practice was sure subsequently to develop into real idol-worship. The right way to fix attention on God is to ponder and meditate upon His attributes. To bow down before a lifeless image cannot but degrade a man both morally and spiritually.
قُل لَّوْ كَانَ مَعَهُۥٓ ءَالِهَةٌ كَمَا يَقُولُونَ إِذًا لَّٱبْتَغَوْا۟ إِلَىٰ ذِى ٱلْعَرْشِ سَبِيلًا
یعنی وہ تو کہتے ہیں کہ ہم شرک اس لئے کرتے ہیں کہ خداتعالیٰ کا قرب حاصل ہو جائے (الزمر: ۴) اگر یہ بات درست ہے تو کیوں ان کو خداتعالیٰ کا قرب حاصل نہیں ہوتا؟
Commentary:
This verse furnishes an illustration of the fact that when the Quran reverts to a subject it does so to deal with it in a new light. The verse has reverted to the subject of setting up equals with God. But here it gives quite a new argument in its refutation. It demolishes the claim of idolaters that they worship their idols to seek nearness to God through their mediation (39:4) by saying that if by this worship they had really sought nearness to God, they should have achieved this object but there are no signs of any one of them ever having attained nearness to God.
Incidentally some light may be thrown on some of the signs and marks which a person who has established real connection with God must possess: (a) his prayers are accepted; (b) he becomes very much immune from sin or indulgence in vain discourse; (c) he enjoys a sort of Divine protection and (d) he treats God’s creatures with kindness and benevolence and lives peacefully and amicably with them, i.e. he is at peace with God and man. Idolaters are completely devoid of all these characteristics of God’s beloved and His Elect.
The expression, they (idolaters) would have surely sought out a way to the Owner of the Throne, may also be understood to mean that if the false gods of idolaters had possessed any truth or power, then with their help idolaters would have learnt from the Supreme Lord of the Throne some way or means to counteract and nullify the Holy Prophet’s efforts. The fact, therefore, that the Prophet marched from success to success and all their schemes and machinations failed to impede his progress furnishes proof positive of the fact that these so-called gods possess no truth or power.
1
یعنی وہ تو کہتے ہیں کہ ہم شرک اس لئے کرتے ہیں کہ خداتعالیٰ کا قرب حاصل ہو جائے (الزمر: ۴) اگر یہ بات درست ہے تو کیوں ان کو خداتعالیٰ کا قرب حاصل نہیں ہوتا؟
1972
Commentary:
This verse furnishes an illustration of the fact that when the Quran reverts to a subject it does so to deal with it in a new light. The verse has reverted to the subject of setting up equals with God. But here it gives quite a new argument in its refutation. It demolishes the claim of idolaters that they worship their idols to seek nearness to God through their mediation (39:4) by saying that if by this worship they had really sought nearness to God, they should have achieved this object but there are no signs of any one of them ever having attained nearness to God.
Incidentally some light may be thrown on some of the signs and marks which a person who has established real connection with God must possess: (a) his prayers are accepted; (b) he becomes very much immune from sin or indulgence in vain discourse; (c) he enjoys a sort of Divine protection and (d) he treats God’s creatures with kindness and benevolence and lives peacefully and amicably with them, i.e. he is at peace with God and man. Idolaters are completely devoid of all these characteristics of God’s beloved and His Elect.
The expression, they (idolaters) would have surely sought out a way to the Owner of the Throne, may also be understood to mean that if the false gods of idolaters had possessed any truth or power, then with their help idolaters would have learnt from the Supreme Lord of the Throne some way or means to counteract and nullify the Holy Prophet’s efforts. The fact, therefore, that the Prophet marched from success to success and all their schemes and machinations failed to impede his progress furnishes proof positive of the fact that these so-called gods possess no truth or power.
لَوْ كَانَ فِيهِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا ۚ فَسُبْحَٰنَ ٱللَّهِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَ
这节经文是驳斥多神论的一种有效而结论性的论据。即使无神论者也不能否认遍布并充斥在整个宇宙之间的完美秩序。这种秩序指明了这样一个事实: 一种统一的法则支配着宇宙; 而这些法则的统一性证明这个宇宙的创造主和支配者的独一性。假如安拉不止一个的话, 那么, 支配这宇宙的法则也就不止一个--------因为有一个主宰就一定要以他自己独特的法则来创造这个宇宙--------这样, 其必然结果就会是混乱而无秩序, 整个宇宙就早已四分五裂了。因此, 说有三个主宰, 各方面都相等地完美, 合在一起成为这个宇宙的创造者和支配着, 显然是荒诞无稽的。
یعنی ایک سے زیادہ معبود انِ کامل کے لئے ضروری تھا کہ ان میں سے ہر ایک نیا نظام شمسی بھی بناتا۔ ورنہ ان میں سے کوئی بھی معبود قرار نہیں دیا جا سکتا تھا اور اگر ایک سے زیادہ نظام شمسی ہوتے تو مختلف قوانین قدرت بھی ہوتے۔ جس کی وجہ سے دنیا چکر میں پڑ جاتی اور تباہ ہو جاتی۔
The verse constitutes an effective and conclusive argument against polytheism. Even atheists cannot deny that perfect order pervades and permeates the entire universe. This order points to the fact that one uniform law governs it; and the uniformity of laws proves the Unity of the Maker and Controller of the universe. If there had been more than one God, then more than one law would have governed the universe—because for a god it is necessary to create the universe with his own special laws—and thus disorder and confusion would have been the inevitable result and the whole universe would have gone to pieces. It is, therefore, manifestly absurd to say that three gods, equally perfect in all respects are jointly the creators and controllers of the universe.
Commentary:
The verse constitutes a most effective and conclusive argument against polytheism. Even atheists cannot deny that perfect order pervades and permeates the whole universe. This order points to the fact that one uniform law governs it, and the unity of laws proves the Unity of the Maker and Controller of the universe. If there had been more than one God, then more than one law would have governed the universe because for a god it is necessary to create a universe with its own laws; and thus disorder and confusion would have been the inevitable result and the whole universe would have gone to pieces. Moreover, the very word اله (meaning a Being Who is the object of our utmost love, obedience and submission and Who possesses perfect powers and attributes) shows that such a Perfect Being can only be one at one time. It is manifestly absurd to say that three gods, equally perfect in all respects, are jointly the creators and controllers of the universe. The fact of the three gods doing, and should do, the same thing which One Perfect God can implies their imperfection and an imperfect being cannot be our اله (One Who is worthy of our adoration).
830
这节经文是驳斥多神论的一种有效而结论性的论据。即使无神论者也不能否认遍布并充斥在整个宇宙之间的完美秩序。这种秩序指明了这样一个事实: 一种统一的法则支配着宇宙; 而这些法则的统一性证明这个宇宙的创造主和支配者的独一性。假如安拉不止一个的话, 那么, 支配这宇宙的法则也就不止一个--------因为有一个主宰就一定要以他自己独特的法则来创造这个宇宙--------这样, 其必然结果就会是混乱而无秩序, 整个宇宙就早已四分五裂了。因此, 说有三个主宰, 各方面都相等地完美, 合在一起成为这个宇宙的创造者和支配着, 显然是荒诞无稽的。
2
یعنی ایک سے زیادہ معبود انِ کامل کے لئے ضروری تھا کہ ان میں سے ہر ایک نیا نظام شمسی بھی بناتا۔ ورنہ ان میں سے کوئی بھی معبود قرار نہیں دیا جا سکتا تھا اور اگر ایک سے زیادہ نظام شمسی ہوتے تو مختلف قوانین قدرت بھی ہوتے۔ جس کی وجہ سے دنیا چکر میں پڑ جاتی اور تباہ ہو جاتی۔
2363
Commentary:
The verse constitutes a most effective and conclusive argument against polytheism. Even atheists cannot deny that perfect order pervades and permeates the whole universe. This order points to the fact that one uniform law governs it, and the unity of laws proves the Unity of the Maker and Controller of the universe. If there had been more than one God, then more than one law would have governed the universe because for a god it is necessary to create a universe with its own laws; and thus disorder and confusion would have been the inevitable result and the whole universe would have gone to pieces. Moreover, the very word اله (meaning a Being Who is the object of our utmost love, obedience and submission and Who possesses perfect powers and attributes) shows that such a Perfect Being can only be one at one time. It is manifestly absurd to say that three gods, equally perfect in all respects, are jointly the creators and controllers of the universe. The fact of the three gods doing, and should do, the same thing which One Perfect God can implies their imperfection and an imperfect being cannot be our اله (One Who is worthy of our adoration).
1879
The verse constitutes an effective and conclusive argument against polytheism. Even atheists cannot deny that perfect order pervades and permeates the entire universe. This order points to the fact that one uniform law governs it; and the uniformity of laws proves the Unity of the Maker and Controller of the universe. If there had been more than one God, then more than one law would have governed the universe—because for a god it is necessary to create the universe with his own special laws—and thus disorder and confusion would have been the inevitable result and the whole universe would have gone to pieces. It is, therefore, manifestly absurd to say that three gods, equally perfect in all respects are jointly the creators and controllers of the universe.
أَمْ لَهُمْ ءَالِهَةٌ تَمْنَعُهُم مِّن دُونِنَا ۚ لَا يَسْتَطِيعُونَ نَصْرَ أَنفُسِهِمْ وَلَا هُم مِّنَّا يُصْحَبُونَ
Important Words:
یصحبون (be befriended) is derived from صحب. They say صحبه i.e. he lived with him; he was or became his companion, friend etc. أصحب الرجل means, he protected or guarded the man. صحبک اللّٰه means, may God protect you (Taj & Aqrab).
Commentary:
Besides its general sense the allusion of the verse may be to the Fall of Mecca when the Ka‘bah was cleared of the 360 idols which were kept in it. The verse purports to say that when those idols could not protect themselves from the terrible fate that was meted out to them, how could they help their votaries? Abu Sufyan, the Quraishite chief, when asked by the Holy Prophet on the day of the Fall of Mecca whether he had not yet realized that there was no god but the One Almighty God, replied, "Had there been any other gods beside God, verily they had been of some avail to us" (Muir’s The Life of Mahomet, 1923 edition, p. 404).
2384
Important Words:
یصحبون (be befriended) is derived from صحب. They say صحبه i.e. he lived with him; he was or became his companion, friend etc. أصحب الرجل means, he protected or guarded the man. صحبک اللّٰه means, may God protect you (Taj & Aqrab).
Commentary:
Besides its general sense the allusion of the verse may be to the Fall of Mecca when the Ka‘bah was cleared of the 360 idols which were kept in it. The verse purports to say that when those idols could not protect themselves from the terrible fate that was meted out to them, how could they help their votaries? Abu Sufyan, the Quraishite chief, when asked by the Holy Prophet on the day of the Fall of Mecca whether he had not yet realized that there was no god but the One Almighty God, replied, "Had there been any other gods beside God, verily they had been of some avail to us" (Muir’s The Life of Mahomet, 1923 edition, p. 404).