Author: sftwr2020

17-101 And certainly We gave Moses nine clear signs; so ask the Children of Israel. When he came to them, Pharaoh said to him: Surely I deem thee, O Moses, to be one bewitched.^a

وَلَقَدْ ءَاتَيْنَا مُوسَىٰ تِسْعَ ءَايَـٰتٍۭ بَيِّنَـٰتٍۢ ۖ فَسْـَٔلْ بَنِىٓ إِسْرَٰٓءِيلَ إِذْ جَآءَهُمْ فَقَالَ لَهُۥ فِرْعَوْنُ إِنِّى لَأَظُنُّكَ يَـٰمُوسَىٰ مَسْحُورًۭا (۱۰۱)

17-101a: What is meant by nine signs: According to one hadith, two Jews enquired from the Holy Prophet about the nine signs. He responded by stating the nine commandments: do not associate anything with Allah, do not steal, do not commit adultery, etc., which are the foundation of the Mosaic religious law. Although this hadith is included in the Books of Hadith by Tirmidhi, Ibn Majah, and Imam Ahmad, it is not acceptable on several grounds, such as the fact that the commandments are ten not nine, and that the ten commandments were given to Bani Israel at a later time when they had migrated from Egypt to the Holy Land, while here Pharoah is mentioned. In the next verse the signs are called بَصَآئِرَ  proofs of the truthfulness of Moses. The proofs of truthfulness can only be miracles and not instructions. Hence by the nine signs are meant the nine signs mentioned in Surah Al Araf for which see 7-134a. For مَسْحُورً see 17-47a. Its meaning can also be demented, and in another place, it is stated: قَالَ إِنَّ رَسُولَكُمُ ٱلَّذِىٓ أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌۭ : (Pharoah) said: Surely your messenger, who is sent to you, is mad (26:27).

17-102 He said: Truly thou knowest that none but the Lord of the heavens and the earth has sent these as clear proofs; and surely I believe thee, O Pharaoh, to be lost.^a

قَالَ لَقَدْ عَلِمْتَ مَآ أَنزَلَ هَـٰٓؤُلَآءِ إِلَّا رَبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ بَصَآئِرَ وَإِنِّى لَأَظُنُّكَ يَـٰفِرْعَوْنُ مَثْبُورًۭا (۱۰۲)

17-102a: مَثْبُور- The meaning of   ثبرis حبس to restrain, hold back (LA). The meaning of ثبور is destruction, ruin, affliction, distress which is unavoidable. Thus, the Quran has: دَعَوْا۟ هُنَالِكَ ثُبُورًۭا : they will there pray for destruction (25:13). According to Ibn Abbas, its meaning is to be devoid of intelligence because this is the biggest ruination (R).

17-103 So he desired to scare them from the land, but We drowned him and those with him, all together;

فَأَرَادَ أَن يَسْتَفِزَّهُم مِّنَ ٱلْأَرْضِ فَأَغْرَقْنَـٰهُ وَمَن مَّعَهُۥ جَمِيعًۭا (۱۰۳)

17-104 And We said to the Children of Israel after him: Abide in the land. But when the latter promise came, We brought you all rolled up.^a

وَقُلْنَا مِنۢ بَعْدِهِۦ لِبَنِىٓ إِسْرَٰٓءِيلَ ٱسْكُنُوا۟ ٱلْأَرْضَ فَإِذَا جَآءَ وَعْدُ ٱلْـَٔاخِرَةِ جِئْنَا بِكُمْ لَفِيفًۭا (۱۰۴)

17-104a: لفیف – لَفَف is excessive fat on the thighs and لفیف means a large category of various types of people, such as noble and nasty, law abiding and criminal, strong and weak (LA). Ibn Abbas has taken its meaning to be جمیعاً all of them (IJ). In وَجَنَّـٰتٍ أَلْفَافًا  : And luxuriant gardens, the meaning of لفیف is abundance of trees (LA).

وَعْدُ ٱلْـَٔاخِرَةِ  the latter promise is interpreted as the coming of the Resurrection and the meaning is that all types of people will come together before Allah and then He will decide among them. However, immediately after this, it is stated: وَبِٱلْحَقِّ أَنزَلْنَـٰهُ وَبِٱلْحَقِّ نَزَلَ : And with truth have We revealed it, and with truth did it come (17:106) which pertains to the coming of the Holy Prophet. Hence وَعْدُ ٱلْـَٔاخِرَةِ  could refer to the coming of the Holy Prophet because this is a special promise that was made with Moses. This is substantiated not only by the following verse but further on this promise is mentioned again: إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًۭا : Surely the promise of our Lord was to be fulfilled and the ones uttering this are أُوتُوا۟ ٱلْعِلْمَ : those who are given the knowledge. So, in this case, the implication of جِئْنَا بِكُمْ لَفِيفًۭا : We will bring you all together will be that the Israelites will be expelled from the Sacred Land, or that the dispensation of Bani Israel will come to an end and a new succession will be started.

17-105 And with truth have We revealed it, and with truth did it come. And We have not sent thee but as a giver of good news and as a warner.

وَبِٱلْحَقِّ أَنزَلْنَـٰهُ وَبِٱلْحَقِّ نَزَلَ ۗ وَمَآ أَرْسَلْنَـٰكَ إِلَّا مُبَشِّرًۭا وَنَذِيرًۭا (۱۰۵)

17-106 And it is a Qur’an We have made distinct, so that thou mayest read it to the people by slow degrees, and We have revealed it in portions.^a

وَقُرْءَانًۭا فَرَقْنَـٰهُ لِتَقْرَأَهُۥ عَلَى ٱلنَّاسِ عَلَىٰ مُكْثٍۢ وَنَزَّلْنَـٰهُ تَنزِيلًۭا (۱۰۶)

17-106a: فرقنا – The literal meaning of فرق is to separate two things. There can be two interpretations here, namely: explained it explicitly, by separating the various commands and elucidating them in detail, and little by little, by revealing it in portions (R).

مُكْثٍۢ – مُكْثٍۢ means ثُبَاتُ مَعَ انتظارٍ to remain waiting, as in قَالَ لِأَهْلِهِ ٱمْكُثُوٓا۟  : He said to his family: Wait (28:29).and فَمَكَثَ غَيْرَ بَعِيدٍۢ : And he tarried not long (27:22) (R).

For تَنزِيلً see 2-97b.

Revelation of Quran in portions: The Quran was revealed in portions over a period of twenty-three years. The greatness of the Quran is upheld as it has all kinds of teachings and instructions. The wisdom in revealing the Quran in portions is that this is helpful in its memorizing and understanding. The indication in تَنزِيلًۭ is that it was revealed in portions in accordance with what was advisable and expedient. In another place, the wisdom of the revelation in portions is explained as follows: لِنُثَبِّتَ بِهِۦ فُؤَادَكَ : We may strengthen thy heart thereby (25:32).

17-107 Say: Believe in it or believe not. Surely those who are given the knowledge before it, fall down prostrate on their faces, when it is recited to them,^a

 قُلْ ءَامِنُوا۟ بِهِۦٓ أَوْ لَا تُؤْمِنُوٓا۟ ۚ إِنَّ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ مِن قَبْلِهِۦٓ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًۭا (۱۰۷)

17-108 And say: Glory to our Lord! Surely the promise of our Lord was to be fulfilled.

وَيَقُولُونَ سُبْحَـٰنَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًۭا (۱۰۸)

17-109 And they fall down on their faces, weeping, and it adds to their humility.^a

 وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًۭا ۩ (۱۰۹)

PROSTRATION

17-109a: أَذْقَان –  It is the plural of ذَقَن which means chin (R). For خرّ see 12-100a. Here a part of the face is interpreted as the whole, so the meaning is the face (RM).

Prophecy of Moses: People may not acknowledge the truth, however anyone who fits the description of أُوتُوا۟ ٱلْعِلْمَ those given knowledge and whose ego does not prevent him from accepting knowledge, cannot deny that the promise Allah made through Prophet Moses in Deuteronomy 18:15-18 is fulfilled in the being of the Holy Prophet. If the Holy Prophet had not come, that promise would have remained unfulfilled. The falling down mentioned twice, first in 17:107 and then in 17:109 could be a reference to the two prostrations in prayer, but the real meaning is that when those given knowledge prostrate to give thanks to Allah on the fulfilment of His promise, their hearts overflow with joy and pleasure at the truth in the Quran and they fall again in prostration, as their knowledge and faith grows.

17-110 Say: Call on Allah or call on the Beneficent. By whatever (name) you call on Him, He has the best names. And utter not thy prayer loudly nor be silent in it, and seek a way between these.^a

قُلِ ٱدْعُوا۟ ٱللَّهَ أَوِ ٱدْعُوا۟ ٱلرَّحْمَـٰنَ ۖ أَيًّۭا مَّا تَدْعُوا۟ فَلَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَٱبْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًۭا (۱۱۰)

17-110a: تُخَافِتْ – خَفُت and خفات is the weakness from hunger or the lowering of the voice. When the voice is cut off and a person becomes silent on death, it is called خافِت  and this word is also used when someone hides something. Example from Quran: يَتَخَـٰفَتُونَ بَيْنَهُمْ : consulting together secretly (20:103) (LA).

All misleading religions are in serious error with regards to the رحمانیت or beneficence of Allah. The idol worshippers of Arabia, like the Christians, did not believe in Allah’s attribute of beneficence, which shows mercy without compensation. Although this chapter is primarily devoted to Bani Israel, the subject is now turned towards Christianity which marks the end of the Mosaic dispensation. Hence there is a clear mention in this verse and the next one of a core principle of Christian doctrine. Quran commentaries cite Ibn Abbas as stating that in Makkah, the Holy Prophet addressed God as either Allah or as Rahman in his supplications. The idol worshippers objected to this by saying that the Holy Prophet preached to them not to worship more than one God, but called on two gods himself. In response to this objection, this verse was revealed stating that these are the names of a Being, since He has different names based on His attributes. The real aim is to convey that humans reach their perfection by praying to Allah with humility and sincerity so they can develop similar qualities. All the attributes of Allah are beautiful. Whichever attribute a person tries to develop in himself, it adds beauty to his character.

The word صلوٰت occurring in this verse means supplication. See 2-3b. Bukhari has both kinds of hadith: a narration by Ibn Abbas that this verse refers to قرأت the recitation of the Quran in the prayer, and a counter opinion by Hazrat Ayesha that the instructions are about ordinary supplications, and this later view is supported by Mujahid and Ibn Abbas in yet another narration (RM). The context shows that the opinion regarding the verse being about ordinary supplication is correct because there is a clear reference to supplication in the previous verse. Thus, it is stated in the previous verse to call on Allah by His attributive names and now it is conveyed that a medium approach should be adopted in supplicating to Him. One should not call Him in a very loud voice so that it appears that Allah only listens to loud voices, and on the other extreme, one should not think that Allah knows what we desire and there is no need to verbalize it and one should remain silent. People have adopted an extreme position even in the matter of how to supplicate. Shouting the prayer is against the decorum of the occasion and remaining silent does not move the heart to bring full earnestness and passion in the supplication which carries the supplication to the point of acceptance. If the meaning of صلوٰت is taken to be prayer, then the interpretation will be that neither should the entire prayer recitation be in a loud voice nor should it entirely be silent; a golden mean is to be adopted between the two. Thus, some portions of the recitation are loud and audible so that the entire congregation is one in standing with bowed heads before the majesty of Allah, and some potions are silent so that each individual is absorbed in the remembrance of Allah in his own way.

17-111  And say: Praise be to Allah! Who has not taken to Himself a son, and Who has not a partner in the kingdom, and Who has not a helper because of weakness; and proclaim His greatness, magnifying (Him).^a

وَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَمْ يَتَّخِذْ وَلَدًۭا وَلَمْ يَكُن لَّهُۥ شَرِيكٌۭ فِى ٱلْمُلْكِ وَلَمْ يَكُن لَّهُۥ وَلِىٌّۭ مِّنَ ٱلذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًۢا (۱۱۱

17-111a: The oneness of God: The chapter is ended on a note of the greatness of Allah just as it is started with the glorification of Allah. He has no son, no partner and no helper. A son is needed by someone who will die, a partner is needed by someone who cannot do all tasks alone, and a helper is needed by one who does not have the ability to complete a certain task and depends on another. By mentioning the doctrine of sonship, the subject is transitioned into a discussion of the Christian religion which is the subject of the next chapter. The objective of all chapters is the same: that the hearts are awed only by Allah. The real purpose of raising the prophets is to expound the greatness of Allah. The mention of Allah’s greatness before a discussion of the Christian religion is of special significance.  

17-94   And nothing prevents people from believing, when the guidance comes to them, except that they say: Has Allah raised up a mortal to be a messenger?

وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوٓا۟ إِذْ جَآءَهُمُ ٱلْهُدَىٰٓ إِلَّآ أَن قَالُوٓا۟ أَبَعَثَ ٱللَّهُ بَشَرًۭا رَّسُولًۭا (۹۴)

17-95   Say: Had there been in the earth angels walking about secure, We would have sent down to them from the heaven an angel as messenger.^a

قُل لَّوْ كَانَ فِى ٱلْأَرْضِ مَلَـٰٓئِكَةٌۭ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ ٱلسَّمَآءِ مَلَكًۭا رَّسُولًۭا (۹۵)

17-95a: مُطْمَئِنِّين – اطمینان means tranquility after fear (R) and in this verse it means living or resting.

The topic of messengers being mortal is continued and it is stated that only a human could be a messenger for humans, and mortality is invariably associated with all humans. The disbelievers want to view spiritual matters in a physical form, which is why they ask to see angels. However, angels cannot come to humans as messengers because the function of a messenger is to be an exemplar and for that it is necessary that the exemplar and those for whom he is an example are the same species. If angels were inhabiting the earth, then angels would have been sent as messengers but since humans inhabit the earth, only humans can be sent as messengers and as exemplars. However, this does not preclude the visitation of an angel to a messenger because the messenger does not see the angel with physical senses but with spiritual senses – the same senses with which he hears the messages of Allah.

This verse shows that angels can only be seen by spiritual senses and not by physical senses which are not equipped for this purpose. Angel Gabriel came to the Holy Prophet at all hours of the morning and evening, and he saw other angels as well, but all this was with his prophetic eyes. Some narrations indicate that some companions also saw Angel Gabriel in the form of a desert Arab or in the form of Dahya Kalbi, a companion of the Holy Prophet, but this does not in any manner contradict this verse. Those manifestations were only spiritual visions in which the companions participated with the Holy Prophet as a result of the very strong prophetic vision of the Holy Prophet. This is like the experience of Abu Bakr reported in some narrations in which he heard the sound of revelation as a buzzing when it was being revealed to the Holy Prophet.

This verse also shows that just as angels cannot be messengers for humans, humans cannot be messengers for angels or jinn who are not of the same species as humans and are invisible, intangible beings. It is necessary for any species that requires a messenger for its completion to have that messenger from its own species. The discussion regarding what is meant by a reported event in the Quran in which certain jinn came to the Holy Prophet, listened to the Quran from the Holy Prophet and believed in it, will be discussed in its proper place.

17-96   Say: Allah suffices for a witness between me and you. Surely He is ever Aware of His servants, Seeing.^a

قُلْ كَفَىٰ بِٱللَّهِ شَهِيدًۢا بَيْنِى وَبَيْنَكُمْ ۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرًۢا بَصِيرًۭا (۹۶)

17-96a: What is meant by Allah being a witness? It means that by His actions Allah provides evidence of the truth being the truth, and evil being evil. He does this by establishing the truth and making it succeed in the world and by making evil, which tries to destroy the truth, to fail. This is why Allah’s attributes of Aware and Seeing have been brought in at the end of the verse.

17-97   And he whom Allah guides, he is on the right way; and he whom He leaves in error, for them thou wilt find no guardians besides Him. And We shall gather them together on the day of Resurrection on their faces, blind and dumb and deaf. Their abode is hell. Whenever it abates, We make them burn the more.^a

وَمَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَآءَ مِن دُونِهِۦ ۖ وَنَحْشُرُهُمْ يَوْمَ ٱلْقِيَـٰمَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًۭا وَبُكْمًۭا وَصُمًّۭا ۖ مَّأْوَىٰهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَـٰهُمْ سَعِيرًۭا (۹۷)

 17-97a: فَهُوَ ٱلْمُهْتَد he is on the right way– This phrase means such a person walks on a way that will take him to the desired destination. In contrast, a person who goes so far astray that Allah holds him guilty will invariable face His punishment.

عَلَىٰ وُجُوهِهِمْ on their faces– A hadith narrates that the Holy Prophet was asked how would the people be gathered on their faces on the day of Resurrection? The Holy Prophet replied that He Who has the power to make them walk on their feet, also has the power to make them walk on their faces. In another hadith, the Holy Prophet reportedly said: People will be gathered in three groups – a group who will be mounted, a group who would be walking and running, and a group who the angels will bring dragging on their faces. The Quran states: يَوْمَ يُسْحَبُونَ فِى ٱلنَّارِ عَلَىٰ وُجُوهِهِمْ : On the day when they are dragged into the Fire upon their faces (54:48), and in another place, it states: أَفَمَن يَمْشِى مُكِبًّا عَلَىٰ وَجْهِهِۦٓ أَهْدَىٰٓ أَمَّن يَمْشِى سَوِيًّا عَلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ : Is, then, he who goes prone upon his face better guided or he who walks upright on a straight path (67:22). The rhetorical question that is being asked is whether a path on which a person stumbles and falls on his face at every step, is a path that will lead him to the desired destination. The nature of punishment in the Quran is described as جَزَآءًۭ وِفَاقًا : Requital corresponding (78:26). Hence those who do not follow the straight path in this world and tread on the wrong path on which they fall flat on their face, their requital will be likewise. They were blind and deaf to the truth in this world and hence they will be blind and deaf in the Hereafter, even though in some ways they will be able to see, hear, and to speak. See 17:72 and 20:124. Thus, their punishment is described in the same words as the words describing the wrongdoings they were guilty of. It is apparent from the hadith given above that just as the mounted group, and the walking and running group are described metaphorically, as the people in the mounted group are not actually mounted on horses or trains, similarly the falling flat on their face is a metaphor. Just as they trampled the noblest and highest purpose of life under their feet, similarly the noblest part of their body will turn into their feet.

خَبَتْ – It is derived from خَبۡو , and خِبَاء is a covering or curtain that covers an object. Hence when the heat of a blazing fire is tempered by the formation of a covering of ash, the covering is called خِبَاء (R).

A similitude of the abatement of the fire and then its blazing again is given by:

 كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَـٰهُمْ جُلُودًا غَيْرَهَا : As often as their skins are burned, We shall change them for other skins (4:56). This means that the chastisement will persist. The fire is not such that once lighted, it will ultimately die out when the kindling gets covered by ash, but instead its effect will persist. Just as the opponents kept igniting the fire of opposition, the fire of their punishment will similarly be kept ablaze.

17-99   See they not that Allah, Who created the heavens and the earth, is able to create the like of them? And He has appointed for them a term, whereof there is no doubt. But the wrongdoers consent to naught but denying.^a

أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ قَادِرٌ عَلَىٰٓ أَن يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًۭا لَّا رَيْبَ فِيهِ فَأَبَى ٱلظَّـٰلِمُونَ إِلَّا كُفُورًۭا (۹۹)

17-99a: In the life after death, the body will not be this physical body but it’s like: The life after death in the Resurrection is called مِثْلَهُمْ the like of, or like this life, which shows that the body in the Hereafter is not exactly this body which is subject to constant change, but is like it. The word مِثْلَهُمْ is also suitable because reward and punishment are based on deeds and the mention of أَجَل fixed term is to remind us that this body will end after an appointed term, but our deeds are never destroyed.

17-100 Say: If you control the treasures of the mercy of my Lord, then you would withhold (them) for fear of spending. And man is ever niggardly.^a

 قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّىٓ إِذًۭا لَّأَمْسَكْتُمْ خَشْيَةَ ٱلْإِنفَاقِ ۚ وَكَانَ ٱلْإِنسَـٰنُ قَتُورًۭا (۱۰۰)

17-100a: إِنفَاق –إِنفَاق is used for the loss of some wealth or its complete loss . See 2-3c. How is this verse related to the preceding one? Some commentators have said that this is in response to the disbelievers asking that the believers will have gardens, rivers, and houses of gold in the next world, but what about this world? In this case, this verse means Allah will give worldly goods as well which He gives even to sinners, so why would He not give them to good people? Allah is not stingy like humans. However, the majority opinion is that by رَحْمَةِ رَبِّىٓ mercy of my Lord is meant the رَحْمَةِ or the mercy brought by Divine revelation which indicates there are blessings of Allah far greater than wealth which He keeps bestowing without fear that they will run out because His treasures are limitless. The reference is to the success of the Holy Prophet that Allah will grant him many treasures and kingdoms out of His mercy.  

17-78   Keep up prayer from the declining of the sun till the darkness of the night, and the recital of the Qur’an at dawn. Surely the recital of the Qur’an at dawn is witnessed.^a

أَقِمِ ٱلصَّلَوٰةَ لِدُلُوكِ ٱلشَّمْسِ إِلَىٰ غَسَقِ ٱلَّيْلِ وَقُرْءَانَ ٱلْفَجْرِ ۖ إِنَّ قُرْءَانَ ٱلْفَجْرِ كَانَ مَشْهُودًۭا (۷۸)

17-78a: دُلُوك – دَلۡك means to massage, rub or scrub something, such as the body while bathing or cloth while laundering (LA). The term دُلُوكِ ٱلشَّمْسِ  appears in several places in the Hadith and it can mean the decline of the sun after it has reached its zenith at noon or its setting in the evening. The literal meaning of دُلُوك  is to incline towards or decline (N). In spoken Arabic, the meaning of دُلُوك is understood as decline. The sun when it declines after mid-day is called دَالِکة and the same word is used for sunset, because both the conditions represent its declines (LA). Raghib interprets its meaning as مَیۡلُھا لِلۡغُروب  its decline towards its setting (R). Among those who have expressed support for a similar meaning as Raghib are Zajjaj, Ibn Abbas, Ibn Umar and Caliph Umar. Thus, دُلُوك begins with the decline of the sun after mid-day and it ends with its final setting and hence the word is used to describe both these conditions.

غَسَق – غَسَق is the pitch darkness of the night and غاسِق  is a dark night. In وَمِن شَرِّ غَاسِقٍ (3:113) it is taken to mean a calamity inflicted at night.

What is meant by the recital at dawn is مَشْهُودًۭ witnessed – It means that the recitation of the Quran at dawn brings about spiritual healing, Allah’s mercy, Divine help, tranquility, etc., all blessings that are mentioned in: وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌۭ وَرَحْمَةٌۭ لِّلْمُؤْمِنِينَ : And We reveal of the Quran that which is a healing and a mercy to the believers (17:82) (R). شہد  means to be present or to witness, and it is narrated in one hadith that the angels of the night and day are present at that time (RM) and tranquility, Divine Grace, spiritual healing and mercy are obtained through the angels. Since the night is for rest and the day for striving and endeavor, the presence of the angels of the night and day could mean that dawn is the time when the heart is fully mindful.

The last section mentions tribulations caused by the efforts of the opponents and it is prophesied that in the face of this persecution, the Holy Prophet will ultimately have to migrate. This section continues the same topic by providing the prescription for how to cope with the persecution, which is to seek assistance through prayer in times of distress and affliction, as is stated elsewhere: ٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ : seek assistance through patience and prayer (2:153). The more severe the tribulations, the greater the need to bow before Allah. This is a reference to the cycle of tribulations and its associated prayers in the terminology دُلُوكِ ٱلشَّمْسِ declining of the sun and غَسَقِ ٱلَّيْلِ darkness of the night and قُرْءَانَ ٱلْفَجْرِ  recital of the Quran at dawn. The Holy Prophet’s sun, his prestige, was bright like the mid-day sun when he claimed prophethood because people were convinced of his trustworthiness, truthfulness and righteousness. When the sun begins it decline, metaphorically that is like the start of a trial and this corresponds with the Zuhr prayer. As the sun continues to decline, it represents an increase in the difficulty and by late afternoon, the sunlight becomes pale and corresponding to it is the Asr prayer. Finally, the sun sets and we offer the Maghrib prayer. This is followed by a period of darkness as intense blackness envelops a person, which reflects the maximum intensity of a trial, corresponding to Isha. Eventually, the dawn breaks, and its light begins to dispel the darkness and that is why the Quran separates the قُرْءَانَ ٱلْفَجْرِ recitation at dawn from the other prayers and mentions it separately. In other words, Allah teaches us that even if trials and tribulations keep on increasing so that intense darkness envelops from all sides, He does not allow the people who turn to Him to be wasted, but instead removes the darkness and manifests the light.

Five prayers: In this verse, the Zuhr prayer is mentioned as the first prayer and it is known from a hadith that when Angel Gabriel taught the Holy Prophet to pray, the Zuhr prayer was the first one offered. Both the Zuhr and Asr prayers are included in دُلُوكِ ٱلشَّمْسِ and Maghrib and Isha prayers are included in غَسَقِ ٱلَّيْلِ because the darkness of the night starts from Maghrib and reaches its darkest by the time of the Isha prayer. The fifth prayer, Fajr, is mentioned separately and is referred to as قُرْءَانَ ٱلْفَجْرِ because there is a long recitation of the Quran in this prayer.  Mentioning the prayers in pairs has let some to reason that in a time of necessity the Zuhr and Asr prayers can be combined and offered together, and so can the Maghrib and Isha prayers. The combined offering of these prayers during a journey is proven from the life of the Holy Prophet, and also when not traveling while residing in Madinah. These prayers can be combined in case of rain, illness or some other need. However, this should not be made a habit as combining prayers is allowed only when there is a good reason. There is a narration that Ibn Abbas started a sermon one day after the Asr prayer and he kept on going till the sun set and the stars began to shine. The people then started clamoring for prayer. Finally, when one person became insistent with his shouts of prayer, Ibn Abbas scolded him and said, “I saw the Holy Prophet combine Zuhr and Asr prayers and Maghrib and Isha”. Combining both prayers with the later prayer is preferable, such that Zuhr is delayed and combined with Asr, or Maghrib is delayed and combined with Isha, but it is also permissible to combine the later prayer with the former.

17-79   And during a part of the night, keep awake by it, beyond what is incumbent on thee; maybe thy Lord will raise thee to a position of great glory.

وَمِنَ ٱلَّيْلِ فَتَهَجَّدْ بِهِۦ نَافِلَةًۭ لَّكَ عَسَىٰٓ أَن يَبْعَثَكَ رَبُّكَ مَقَامًۭا مَّحْمُودًۭا (۷۹)

17-79a: تَهَجَّدْ – The meaning of ھجود is sleep and the meaning of ھَجَّدته is made his sleep go away. In the same sense تَهَجَّدْ and فَتَهَجَّدْ بِهِۦ mean keep awake with the Quran and this is an inducement to pray the late-night prayer (R). The pronoun it in فَتَهَجَّدْ بِهِۦ can refer to the Quran and the meaning then will be keep awake while reciting the Quran in the prayer or it can refer to the night which comes with مِنَ during at the start of the verse and the meaning will then be pray the late night prayer during a part of the night. In the terminology of the sharia تَهَجَّدْ is the prayer which is said at night after waking from sleep, it being necessary to sleep before the prayer.

نَافِلَة – نفل is voluntary or extra, that is something that is more than what is required. See 8-1a. نَافِلَة is something that a person does but is not obligatory and the word is used in reference to worship. Because the son of a son is an increase on the actual, hence a grandson is also called نَافِلَة , as in وَيَعْقُوبَ نَافِلَةًۭ and Jacob, a son’s son (21:72).

After the mention of the five compulsory prayers, the تَهَجَّدْ is mentioned which is offered in the later part of the night and is a نفل or voluntary prayer. It is comprised of eleven or thirteen rakahs or units which are offered in pairs followed by one rakah at the end. If dawn breaks, the number of rakahs can be reduced to fit the time available. The تَهَجَّدْ prayer is particularly associated with the Holy Prophet but at another place, it is clearly said: وَطَآئِفَةٌۭ مِّنَ ٱلَّذِينَ مَعَكَ as do a party of those with thee (73:20). Every Muslim should develop the habit of getting up in the later part of the night to pray تَهَجَّدْ . The implication ofمَقَامًۭا مَّحْمُود  is the elevation of the Holy Prophet to the position of the great intercessor as is narrated in the Hadith. At the end of a hadith in Bukhari, it is stated that Allah will raise the Holy Prophet to a position of great glory which has been explained as follows: یحمدہ اھل الجمع کلھم all the gathered people will praise him, and in some other hadith, the meaning of مَقَامًۭا مَّحْمُود is taken as intercession (RM).

17-80   And say: My Lord, make me enter a truthful entering, and make me go forth a truthful going forth, and grant me from Thy presence an authority to help (me).^a

 وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍۢ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍۢ وَٱجْعَل لِّى مِن لَّدُنكَ سُلْطَـٰنًۭا نَّصِيرًۭا (۸۰)

17-80a: Prophecy of a successful migration: According to a narration by Ibn Abbas, this verse was revealed regarding the migration of the Holy Prophet (IJ), and entering means entering Madinah and going forth means the going forth from Makkah. Entering is mentioned first before the going forth because this migration was to be a momentous event. We are told that the Holy Prophet will not be unsuccessful and if the Holy Prophet leaves Makkah, his place of entrance is prepared beforehand. The context also shows clearly that the reference here is to the migration as is clearly stated in the last section.

سُلْطَـٰنًۭا نَّصِيرًۭا – By سُلْطَـٰنًۭا نَّصِيرًۭا is meant supremacy which will help the Holy Prophet’s cause. Some have taken this to mean the conquest of Makkah and the next verse provides evidence for this view because its words are the very words that the Holy Prophet recited after conquering Makkah. Some have taken سُلْطَـٰنًۭ to mean king or ruler, indicating that in every period, there will be a ruler who will assist the religion (RM).

Allah had repeatedly informed the Holy Prophet in the Quran that he will have to migrate, and this will herald the start of his success. Migration is the foundation of all success provided it is undertaken in accordance with the conditions laid down for it.

17-81   And say: The Truth has come and falsehood vanished. Surely falsehood is ever bound to vanish.^a

وَقُلْ جَآءَ ٱلْحَقُّ وَزَهَقَ ٱلْبَـٰطِلُ ۚ إِنَّ ٱلْبَـٰطِلَ كَانَ زَهُوقًۭا (۸۱)

17-81a:  زَهَقَ – زَھَقَتۡ نفسُه means he died while grieving, as in تَزْهَقَ أَنفُسُهُمْ : their souls may depart (9:55) (R) and the meaning of زَھَقَ الشَّئ is it was falsified, destroyed, exterminated, as in فَإِذَا هُوَ زَاهِقٌۭ : lo! It vanishes (21:18) (LA).

The dual prophecy about purifying the Ka‘bah of idols and for idol worshipping never to return: In a Bukhari narration, it is stated that when the Holy Prophet entered Makkah after its conquest, there were three hundred and sixty idols in the Ka‘bah. The Holy Prophet struck each idol with a stick in his hand and kept on repeating this verse along with another verse:

 وَمَا يُبْدِئُ ٱلْبَـٰطِلُ وَمَا يُعِيدُ : falsehood neither originates, nor reproduces (34:49). This is a great prophecy uttered in a state of helplessness in Makkah and which found its fulfilment. The power of this prophecy can still be seen as no idol has been able to make its way back into the Ka‘bah. The coming of the Truth or جَآءَ ٱلْحَقُّ is the coming of the Holy Prophet and this is why the Holy Prophet is called the Spirit of Truth in a prophecy of Prophet Jesus.

17-82   And We reveal of the Qur’an that which is a healing and a mercy to the believers, and it adds only to the perdition of the wrongdoers.^a

وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌۭ وَرَحْمَةٌۭ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ ٱلظَّـٰلِمِينَ إِلَّا خَسَارًۭا (۸۲)

17-82a: The Quran has been revealed to heal the spiritual diseases as stated in شِفَآءٌۭ لِّمَا فِى ٱلصُّدُورِ : a healing for what is in the breasts (10:57) and this verse refers to the same healing. Just as the statement that Quran is a healing and mercy for the believers indicates healing from spiritual diseases, in a similar manner, the Quran is called a guidance and healing for those who believe in it هُوَ لِلَّذِينَ ءَامَنُوا۟ هُدًۭى وَشِفَآءٌۭ It is to those who believe a guidance and a healing (41:44). A hadith states: من لم یستشف بالقراٰن فلا شفاء اللّٰہ : a person who does not seek healing from the Quran, (for him) there is no healing from Allah, and the healing meant here is also spiritual healing and not healing from physical illnesses. There is no evidence from the Hadith for using the Quran as a talisman by writing its verses or other statements and giving it as a drink to a sick person to cure his illness. Hassan, Mujahid and Nakhai advised people against this practice (RM). Writing a small or large passage from the Quran and keeping it with oneself is a different matter, but using the Quran for physical illnesses runs counter to the objective for which Quran is revealed.

It is really unfortunate that the Quran is not put to proper use to save the Muslim nation which is slipping towards destruction but instead it is used for all kinds of absurd purposes, such as to catch a thief by reciting the Surah Ya Sin and seeking illogical signs from it, or writing it as an amulet and giving it to a sick person. If there was any truth or wisdom in these actions, the Holy Prophet would have informed us and they would have been mentioned in the Hadith. The real purpose is that every Muslim, man and woman, should read the Quran and act on it, and acting on it will also protect such a person to some extent from physical illnesses. In the end, it is stated that the Quran adds only to the perdition of the wrongdoers because they commit even more evil to oppose every good taught in the Quran, or just advance in opposition.

17-83   And when We bestow favors on man, he turns away and behaves proudly; and when evil afflicts him, he is in despair.^a

وَإِذَآ أَنْعَمْنَا عَلَى ٱلْإِنسَـٰنِ أَعْرَضَ وَنَـَٔا بِجَانِبِهِۦ ۖ وَإِذَا مَسَّهُ ٱلشَّرُّ كَانَ يَـُٔوسًۭا (۸۳)

17-83a: This shows that just as turning aside and not acknowledging Allah’s favors is condemnable behavior, despair in times of suffering is also condemnable. One should never despair of the mercy of Allah regardless of the tribulations one faces.

17-84   Say: Everyone acts according to his manner. But your Lord best knows who is best guided on the path.^a

قُلْ كُلٌّۭ يَعْمَلُ عَلَىٰ شَاكِلَتِهِۦ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَىٰ سَبِيلًۭا (۸۴)

17-84a: شَاكِلَتِه – The meaning of شَکۡل is resemblance or similitude, as in وَءَاخَرُ مِن شَكْلِهِۦٓ أَزْوَٰجٌ : And other similar (punishments), of various sorts (38:58). A person’s شاکلة is his face, his profile and his manners (LA). It is stated in Mufradat that since شکال  is the shackle used to restrain an animal, شاکلة is the trait of a person that restricts him (R). Commentators have taken this to mean manners, temperament, and nature.

Two groups are mentioned above – one for whom the Quran is a healing and the other who add to their losses. It is now stated that everyone acts according to their manner or trait. The results show who is rightly guided. Interpreting these words to mean that some people by their nature are under a compulsion to commit evil is contrary to the teachings of the Quran.

17-61   And when We said to the angels: Be submissive to Adam; they submitted, except Iblis. He said: Shall I submit to him whom Thou hast created of dust?

وَإِذْ قُلْنَا لِلْمَلَـٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ قَالَ ءَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًۭا (۶۱)

17-62   He said: Seest Thou? This is he whom Thou hast honored above me! If Thou respite me to the day of Resurrection, I will certainly cause his progeny to perish except a few.^a

قَالَ أَرَءَيْتَكَ هَـٰذَا ٱلَّذِى كَرَّمْتَ عَلَىَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُۥٓ إِلَّا قَلِيلًۭا (۶۲)

17-62a: كَرَّمْتَ – For كَرَّمْ see 2-194a and اِکۡرام and تَکۡریم is to provide a benefit without any trouble or loss (R). بَلْ عِبَادٌۭ مُّكْرَمُونَ : Nay, they are honored servants (21:26) and هَلْ أَتَىٰكَ حَدِيثُ ضَيْفِ إِبْرَٰهِيمَ ٱلْمُكْرَمِينَ : Has the story of Abrahan’s honored guests reached thee? (51:24).

أَحْتَنِكَنَّ – حَنَك for humans and animals is the part of the mouth under the chin and inside it, and according to some includes the palate. احتِناك from which أَحْتَنِكَ is derived as a verb and describes an animal when it is walked with a rope around the lower jaw. اِحۡتَنَك is also the barren earth after the locusts have eaten all the greenery. So, the meaning of أَحْتَنِكَ here will be they will be to control and destroy (LA).

The last section dealt with the opponents of truth and their chastisement. This section explains how those who try to stop the spread of the Holy Prophet’s message will not be able to escape punishment. But first, Allah reveals a common law: the devil has forever been an enemy of humans, and that he always creates hurdles in the spread of righteousness and goodness. After mentioning the refusal of the devil to obey, his devious arguments are described, and it is made known that the devil is a liar in his claims with regards to what he can do, and the promises that he makes with his friends are all false. The arguments that the devil advances in inviting people to evil encapsulate the arguments of all opponents of truth and of all those who invite people to evil. See 7-12a for why the devil is proud and considers himself better than those made from dust.

17-63   He said: Begone! whoever of them follows thee surely hell is your recompense, a full recompense.^a

قَالَ ٱذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَآءًۭ مَّوْفُورًۭا (۶۳)

17-63a: مَوْفُور –وفَرۡت means to complete and perfect and derived from it is موفور meaning full or complete (R).

17-64   And incite whom thou canst of them with thy voice, and collect against them thy horse and thy foot, and share with them in wealth and children, and promise them. And the devil promises them only to deceive.^a

وَٱسْتَفْزِزْ مَنِ ٱسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَـٰدِ وَعِدْهُمْ ۚ وَمَا يَعِدُهُمُ ٱلشَّيْطَـٰنُ إِلَّا غُرُورًا (۶۴)

   17-64a: ٱسْتَفْزِزْ – فَزّ means make frightened or panicked and اِسْتَفْزِّ has the same meaning and also the additional meanings: took him out, put him in perdition, scared him, belittled him, as in: وَإِن كَادُوا۟ لَيَسْتَفِزُّونَكَ مِنَ ٱلْأَرْضِ : And surely they purposed to unsettle thee from the land (17:76) (LA) and أَن يَسْتَفِزَّهُم مِّنَ ٱلْأَرْضِ : So he desired to scare them from the land (17:103).

صَوۡت – صَوۡت means simply a sound or voice whether it conveys a meaning or not , and any sound produced from the knocking of two bodies is called صَوۡت. اَنۡصات means to give up talking and listen to a speech attentively, as in وَإِذَا قُرِئَ ٱلْقُرْءَانُ فَٱسْتَمِعُوا۟ لَهُۥ وَأَنصِتُوا۟ : And when the Quran is recited, listen to it and remain silent (7:103) (R). In this verse the devil’s whispering, inviting, or urging are disdainfully called صَوۡت voice, as if they are meaningless (RM).

أَجْلِبْ – جلب is to herd from one place to another, and the meaning of أَجْلَبۡتُ علیه is screaming loudly at him (R) and أَجْلَبۡ علیه is taken to mean to gather against someone and to scare them with evil (LA).

بِخَيْلِكَ وَرَجِلِكَ – For خیل سوار rider on horse see 3-14a and for رَجِل one on foot in the meaning of راجل see 2-239a. Here راجل has been used in the plural form. Some have taken the devil’s horsemen and foot soldiers to mean those horsemen and foot soldiers who fight in opposition to Allah and some have taken it to mean assistants, and followers of the devil, or in other words, his helpers.

شَارِكْهُمْ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَـٰدِ – The share of the devil in wealth and children is taken by some to mean to spend wealth on sinful purposes and to earn wealth illegally, and some have taken the share of the devil in children to mean adultery, and some have taken it to mean making them follow false religions (IJ). In reality, all these meanings are included in the term.

The main message is that however the devil tempts a person and by whatever way he threatens to harm him using his aides and helpers, the fact remains that his threats and temptations are all false and he has no power to actually harm.

17-65   My servants — thou hast surely no authority over them. And thy Lord suffices as having charge of affairs.^a

إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـٰنٌۭ ۚ وَكَفَىٰ بِرَبِّكَ وَكِيلًۭا (۶۵)

17-65a: The simple answer given to all the devious methods of the devil mentioned in the previous verses is that he has no authority and no power over Allah’s servants. The word عِبَادِى can mean all humans and also عباد اللّٰہ المخلصین the sincere servants of Allah. It is a fact that the devil has no authority over any human being, since the he cannot force a person to commit sin. The devil admits this in another place in the Quran: إِنَّ ٱللَّهَ وَعَدَكُمْ وَعْدَ ٱلْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِىَ عَلَيْكُم مِّن سُلْطَـٰنٍ إِلَّآ أَن دَعَوْتُكُمْ فَٱسْتَجَبْتُمْ لِى : Surely Allah promised you a promise of truth, and I promised you and failed you. And I had no authority over you except that I called you and you obeyed me (14:22). The people that the devil is addressing here are those who followed him. However, the devil cannot influence the sincere servants of Allah and his striving against them ultimately results in failure.

17-66   Your Lord is He Who speeds the ships for you in the sea that you may seek of His grace. Surely He is ever Merciful to you.^a

رَّبُّكُمُ ٱلَّذِى يُزْجِى لَكُمُ ٱلْفُلْكَ فِى ٱلْبَحْرِ لِتَبْتَغُوا۟ مِن فَضْلِهِۦٓ ۚ إِنَّهُۥ كَانَ بِكُمْ رَحِيمًۭا (۶۶)

17-66a: This verse addresses the polytheists who follow the devil to abandon God and set up partners with Him. They are reminded of Allah’s blessings and that the Creator of the resources they benefit from, is Allah and not those whom they set up as partners with Him. Despite this, they abandon Allah in favor of their false deities.

17-67   And when distress afflicts you in the sea, away go those whom you call on except He; but when He brings you safe to the land, you turn away. And man is ever ungrateful.

وَإِذَا مَسَّكُمُ ٱلضُّرُّ فِى ٱلْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّآ إِيَّاهُ ۖ فَلَمَّا نَجَّىٰكُمْ إِلَى ٱلْبَرِّ أَعْرَضْتُمْ ۚ وَكَانَ ٱلْإِنسَـٰنُ كَفُورًا (۶۷)

17-68   Do you then feel secure that He will not bring you low on a tract of land, or send on you a violent wind? Then you will not find a protector for yourselves;

أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ ٱلْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًۭا ثُمَّ لَا تَجِدُوا۟ لَكُمْ وَكِيلًا (۶۸)

17-68a: حَاصِب – حَصَبَة is gravel, pebbles, small stones, and حَاصِب is a wind so intense it picks up dust and small stones and carries them with it. This word is also used for clouds that cause hail, and for Divine punishment, an example of which is a statement of Caliph Ali to the Khawarij: اصابکم حَصِبَ you were punished (LA).  

Punishment by humiliation and wind: The Quran has repeatedly painted the picture of how people abandon false deities and call upon One God when faced with difficulties such as a storm at sea, but when Allah removes the difficulties, they return to their old ways and forget Allah. Allah states in this verse that if He so desires, He can destroy or humiliate them even on land, which they consider a place of safety, as He did at Badr, or destroy their power by blowing a strong wind as He did at the Battle of the Allies. For the meaning of خسف see 16-45a.

17-69   Or, do you feel secure that He will not take you back into it another time, then send on you a fierce gale and thus overwhelm you for your ungratefulness? Then you will not find any aider against Us in the matter.^a

 أَمْ أَمِنتُمْ أَن يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَىٰ فَيُرْسِلَ عَلَيْكُمْ قَاصِفًۭا مِّنَ ٱلرِّيحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ۙ ثُمَّ لَا تَجِدُوا۟ لَكُمْ عَلَيْنَا بِهِۦ تَبِيعًۭا (۶۹)

17-69a: قَاصِف – It is a hurricane or tornado force wind that uproots trees and destroys buildings. Dangerous thunder is called رَعۡد قاصفٌ .

تَبِيع – تَبِعَ means following, devotion, obedience and تَبِيع is used in many senses. In the hadith on zakat, it is used for a baby bull older than one year, and it is so called because the baby follows the mother. In the hadith of Hudaibiyah تَبِيع is used to mean a devotee or attendant. تَبِيع is also someone who pursues another for a right that he demands (a helper or one seeking revenge) and this is the meaning here. Some others have taken the meaning of تَبِيع in this verse as a pursuer who denies, or can avert the chastisement that has descended upon a party (LA). Perhaps a nation that prided itself on its nautical power is taught that even if a boat escapes once, it can drown a second time around, or more generally that even if Allah gives respite from trials and tribulations, metaphorically likened to the darkness of the sea, a person should not feel invincible. This is addressed to a nation that is bent on opposing the truth.

17-70   And surely We have honoured the children of Adam, and We carry them in the land and the sea, and We provide them with good things, and We have made them to excel highly most of those whom We have created.^a

وَلَقَدْ كَرَّمْنَا بَنِىٓ ءَادَمَ وَحَمَلْنَـٰهُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ وَرَزَقْنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلْنَـٰهُمْ عَلَىٰ كَثِيرٍۢ مِّمَّنْ خَلَقْنَا تَفْضِيلًۭا (۷۰)

17-70a: This verse tells us that all the children of Prophet Adam are given honor and eminence from the perspective of being more evolved as a creation than others. The word كَثِيرٍۢ or most in “excel most of those whom We have created” does not mean that humans excel over some of the creation and not over others. The word most is not used in a comparative sense, since we know that the children of Adam have been given excellence over not one or two types of creation, but over many kinds. In another verse, Allah clearly states وَهُوَ فَضَّلَكُمْ عَلَى ٱلْعَـٰلَمِينَ  :while He has made you excel (all) created things (7:140). Moreover, this honoring is with respect to the refusal of the devil to honor humans: هَـٰذَا ٱلَّذِى كَرَّمْتَ عَلَىَّ : This is he whom Thou hast honored above me! (17:62) because the devil was given a command to honor, just as the angels were given a similar command. Since the excellence of humans is proven over the devil, the excellence of humans over the angels is also established by the same argument. This excellence is by virtue of the unlimited progress that humans can make. The inference in the mention of the excellence of the children of Prophet Adam is that since Allah has given humans excellence over all His creation, why don’t they strive to achieve the perfection of their soul, instead of disgracing it by misdeeds.