Tag: god

Surah Al Kahf (Section 7)

18-50   And when We said to the angels: Make submission to Adam, they submitted except Iblis. He was of the jinn, so he transgressed the commandment of his Lord. Will you then take him and his offspring for friends rather than Me, and they are your enemies? Evil is the exchange for the unjust.a

وَإِذْ قُلْنَا لِلْمَلَـٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ كَانَ مِنَ ٱلْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِۦٓ ۗ أَفَتَتَّخِذُونَهُۥ وَذُرِّيَّتَهُۥٓ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّۢ ۚ بِئْسَ لِلظَّـٰلِمِينَ بَدَلًۭا (۵۰)

18-50a: After discussing the love of this world and human accountability for deeds in the last section, this section informs us that a person who follows the devil, treads on the wrong path that will end in destruction. For the disobedience of the devil see 2-34a. It is clearly stated here that Iblis is not from the angels but from the jinn. Despite this clarity, strange stories have been fabricated to include him in the category of angels. Some declare jinn to be a tribe of angels although it is clearly stated about jinn that they are created from fire, while the creation of angels is from light as proven from Hadith. Some call jinn to be from the elite angels. Some have said that the jinn and angels used to battle each other, and Iblis was captured in one of these battles when very young and was taken to be with the angels, hence he started worshipping like them and hence came to be regarded as an angel. These are all baseless stories. Hassan states: قاتل اللّٰہ اقوامًا زعموا ان ابلیس من الملائکة و اللّٰہ تعالیٰ یقول کان من الجن There are some people who claimed that Iblis was one of the angels, and God Almighty says he was one of the jinn.

Another noteworthy point is that in this verse the devil or Iblis is stated to have offspring as well. Qatadah narrates: ھم یتوالدون کما تتوالد بنو اٰدم They reproduce like the sons of Adam reproduce. An even clearer statement is made by Ibn Zaid: قال اللّٰہ لِابلیس انی لا اذر أُلِاٰدم ذریةً الَّا ذرأت لك مثلھا  Allah said to Iblis: I will not cause any person to be born in the offspring of Adam, but I will cause a like offspring to be born to you. This goes to show that every person has his own personal devil. In reality the being that has a connection with a person’s animal desires is the person’s devil. However, to interpret these narrations as meaning that there is marriage among the jinn, and birth and death like in the humans is not correct. The offspring of the devil are called thus as they do the same work as he does. Accordingly, by offspring some have taken to mean those who follow the devil.

18-51   I made them not to witness the creation of the heavens and the earth, nor their own creation. Nor could I take those who mislead for aiders.

مَّآ أَشْهَدتُّهُمْ خَلْقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَلَا خَلْقَ أَنفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ ٱلْمُضِلِّينَ عَضُدًۭا (۵۱)

18-51a: عَضُد – It is the part of the arm between the elbow and the shoulder, or upper arm and is metaphorically used for a helper (R).

No partners in creation: What is meant by مَّآ أَشْهَدتُّهُمْ خَلْقَ ٱلسَّمَـٰوَٰتِ : I made them not to witness the creation of the heavens? The literal meaning of شاھد or شھید is simply a witness. So, some have taken it to mean that they were not consulted, while some others have taken it to mean that they were not born according to their wish, or they were not born perfect (RM). However, the purpose of calling someone at the time of important work is to get assistance, and it is on this basis that the meaning of شھداء in وَٱدْعُوا۟ شُهَدَآءَكُم مِّن دُونِ ٱللَّهِ : and call on your helpers besides Allah (2:23) is taken as helper. Ibn Jarir has taken the meaning to be:

ما احضر تہم ذٰلك فاستعین بہم . The ending words of the verse, that Allah could not take those who mislead as aiders, supports this meaning. Since they are not partners or helpers in the creation, they should not be obeyed because the right to be worshipped belongs only to the One who creates. Who are being referred to in مَّآ أَشْهَدتُّهُمْ I made them not to witness? Some say the reference is to the devils, some say to the disbelievers, and some say to the angels, but the verse refers to those who are taken by people following the devil, as partners of Allah. The next verse further clarifies this نَادُوا۟ شُرَكَآءِىَ : Call on those whom you considered to be My partners (18:52). It is these made-up partners that are meant here, and they are called مُضِلِّينَ because people go astray because of them, as stated in: رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًۭا : My Lord, surely they have led many men astray (14:36).

18-52   And one day He will say: Call on those whom you considered to be My partners. So they will call on them, but they will not answer them, and We shall cause a separation between them.a

وَيَوْمَ يَقُولُ نَادُوا۟ شُرَكَآءِىَ ٱلَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا۟ لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًۭا (۵۲)

18-52a: بَيْنَهُم – بَيْنَ means between but also has another meaning وَصۡل connection, joining, uniting. In another verse, it is stated: لَقَد تَّقَطَّعَ بَيْنَكُمْ : Certainly the ties between you are now cut off (6:94) where بَيْنَ  means connection (R). This is the meaning in this verse.

مَوْبِق – وَبَق means he stayed away from an affair and so perished, as in أَوْ يُوبِقْهُنَّ Or He causes them to perish (42:34). So, مَوْبِق means to perish.

18-53   And the guilty will see the Fire, and know that they are about to fall into it, and they will find no escape from it.

وَرَءَا ٱلْمُجْرِمُونَ ٱلنَّارَ فَظَنُّوٓا۟ أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا۟ عَنْهَا مَصْرِفًۭا (۵۳)

Surah Al Kahf (Introduction)

The name of this chapter is Al Kahf and it has twelve sections and one hundred and ten verses. The meaning of Kahf is a cave and also a place of refuge. This chapter is so named because of the mention of اصحاب کہف Dwellers of the cave who were a few people who took refuge in a cave to save themselves from polytheism and to propagate monotheism. This small group subscribed to the Christian faith. Another significance of the title of this chapter is that the initial nurturing of the Christian religion metaphorically happened a cave, because for a long period Christianity remained oppressed and could not be preached freely. Yet another significance of the title is that the pious persons in Christianity leaned towards monasticism, isolating themselves from the affairs of this world and worshipping God in solitude on mountains and in caves. The sole subject of this chapter is the Christian faith; hence the chapter is so named to indicate the history of this faith.

Summary: There are many challenges in finding a common thread between the topics covered in this chapter, since on a surface level it seems to cover three broad and separate topics: an account Dwellers of the Cave, a narration involving Prophet Moses and Khidr, and the story of Dhulqarnain all of whom appear to be unrelated to each other. The commentators have given a simple explanation and said that the Jews had poised three questions to the Holy Prophet which pertained to the  روحspirit, the Dwellers of the Cave, and Dhulqarnain. The reply to the first question is given in the last chapter and the two others are taken up here. However, since the answers are split in two different chapters, combining them all in one chapter is meaningless. Moreover, why has the narration of Prophet Moses been placed between the Dwellers of the Cave and Dhulqarnain. In reality, the subject underlying these three disparate topics is the same, and despite the narrations being of three different time periods, different countries and about different persons, they have a connection in one way or the other with the Christian faith and the true teachings of the Holy Prophet.

The chapter is started with the statement about the Quran being a book that establishes the truth and by giving warning to those who ascribe a son to God. Then the superficial worldly accomplishments of these nations are pointed out, which is the فتنۂ دجال  trial of the Antichrist which is mentioned in a hadith of the Prophet. The Holy Prophet has commanded the reading of these verses as an antidote to the trial of the Antichrist, which was to be born out of the teachings of the Christian religion and the worldly condition of its followers. The early history of the Christian religion is started with the mention of the Dwellers of the Cave.

Based on their connection, the first section blends verses about the trial of the Antichrist with the mention of the Dwellers of the Cave while the second section narrates the reality of the Dwellers of the Cave. The third section relates the end of their story. Since the Christian nations have lagged behind all the other nations of the world in accepting Islam, hence the fourth section discusses the call to the truth and the difficulties associated with it. The fifth section has a metaphorical comparison of Islam and Christianity and depicts how the Christians are proud of their wealth and power while Islam has the honor of teaching the worship of One God. Consequently, the sixth section teaches that worldly wealth will be of no assistance in the final reckoning of deeds. The seventh section recounts the result of befriending the devil, and it is conveyed that the relationships which a person abandons the truth for will not be of any help, and in fact will become the means of a person’s destruction. In the eighth section, the ruling nations of the world are reminded that there is no nation that has remained at the height of its glory forever and there is a time for the destruction of each nation, and so will it be with them. Their power, due to which they refuse to accept the invitation to truth, will be destroyed.

In the ninth and tenth section the narrations of Prophet Moses and Khidr are recounted to convey that the message of Allah is not confined to the Bani Israel. While the great founder of the Mosaic dispensation, the Prophet Moses, came with guidance specific to one nation, in his lifetime there were people whom Allah had made messengers for other nations. Prophet Moses did not have the knowledge that was given to Khidr and Khidr did not have the knowledge that was given to Moses. The message in these events is that since the Mosaic dispensation was specifically for one nation, a prophet with a universal message could not be born in it. In addition, it is indicated that there are prophecies in the scriptures of Bani Israel that manifest the truthfulness of the Holy Prophet.

In the eleventh section, there is a narration of an Iranian prophet or reformer by the name of Dhulqarnain, to further explain how in past generations Allah raised individual prophets for each nation. Dhulqarnain was confronted with the problems faced due to Gog and Magog and he built a great wall to keep them behind it. However, the mischief of Gog and Magog will raise its head once again when Islam would be outwardly weak and defeated, but ultimately Islam will be victorious and Gog and Magog, another name for the powerful Christian nations, will bow their heads before it. After this, in the twelfth section, there is a description of the eventual condition of the Christian nation which has taken a human as God in their belief system, but practically are engrossed in worldly pursuits and industrial manufacturing. They will finally learn that there is no salvation except in Islam, that Prophet Jesus is just one of the created in the creation of God, and that the Holy Prophet’s call is meant to take humanity to the highest degree possible.

Connection with previous chapter: The connection with the previous chapter Bani Israel is obvious since the last chapter ended with the words: وَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَمْ يَتَّخِذْ وَلَدًۭا وَلَمْ :And say: Praise be to Allah who has not taken to Himself a son (17:111) and this chapter opens with the words: ٱلْحَمْدُ لِلَّهِ ٱلَّذِىٓ أَنزَلَ عَلَىٰ عَبْدِهِ ٱلْكِتَـٰبَ : Praise be to Allah! Who revealed the Book to His servant… (18:1) and then follows this soon after with: وَيُنذِرَ ٱلَّذِينَ قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًۭا : And to warn those who say: Allah has taken to Himself a son (18:4).The subject matter of both chapters is also clearly connected. The last chapter has a narration of some of the history of Bani Israel after Prophet Moses and this chapter has an account of the history of the Christian faith after Prophet Jesus, who was the last caliph, or successor of Moses, in the latter’s dispensation. If the mention of Judaism is condensed by saying: لَتُفْسِدُنَّ فِى ٱلْأَرْضِ مَرَّتَيْنِ : Certainly you will make mischief in the land twice (17:4), the history of Christianity is given from کہف Cave to  يُحْسِنُونَ صُنْعًا making good manufactures (18:104), which represents monasticism at one extreme with its concomitant giving up of the world and on the other extreme total worldliness to the point of worshipping worldly gains and not even uttering God’s name. This historical and prophetic portrayal shows God’s knowledge of the unseen, foreseeing that the Jews would not gain the power and kingdom that the Christians would. Another subtle relationship between the two chapters is that in the night journey or أَسْرَىٰ of the Holy Prophet in chapter Bani Israel there is a reference to his migration and in Al Kahf there is the good news of کہف or finding sanctuary at the end of the migration.

Period of revelation: The period of revelation of this chapter is the same as that of surah Bani Israel: approximately the fifth year after the Call or even earlier. This is one of the chapters that was revealed in its entirety in one revelation, as has been reported in a hadith (RM). It is a Makkan chapter.

Surah Bani Israel (Section 10)

17-85   And they ask thee about the revelation. Say: The revelation is by the commandment of my Lord, and of knowledge you are given but a little.a

وَيَسْـَٔلُونَكَ عَنِ ٱلرُّوحِ ۖ قُلِ ٱلرُّوحُ مِنْ أَمْرِ رَبِّى وَمَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلًۭا (۸۵)

17-85a: رُوح – See 2-87b, 4-1a, 4-171b. رُوح  spirit is of three types: Theologians have generally recognized two types of spirit: the animal spirit and the human spirit, or نفس ناطقہ the rational soul. The Quranic mention of breathing the spirit in فَإِذَا سَوَّيْتُهُۥ وَنَفَخْتُ فِيهِ مِن رُّوحِى So when I have made him complete and breathed into him of My spirit (15:29) refers to the breathing of this human spirit because animals, and hence the animal spirit, preceded the creation of humans. It is the human spirit that distinguishes humans from animals. The reference in the Quran to breathing the spirit in every human being is in the same sense as breathing the spirit in Adam: ثُمَّ جَعَلَ نَسْلَهُۥ مِن سُلَـٰلَةٍۢ مِّن مَّآءٍۢ مَّهِينٍۢ  ثُمَّ سَوَّىٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦ ۖ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ ۚ  : Then He made his progeny of an extract of worthless water. Then He made him complete and breathed into him of His spirit, and gave you ears, and eyes and hearts (32:8-9). The third type of رُوح spirit is وحی الٓہی Divine revelation, as in: يُنَزِّلُ ٱلْمَلَـٰٓئِكَةَ بِٱلرُّوحِ مِنْ أَمْرِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦٓ :He sends down angels with revelation by His command on whom He pleases of His servants (16:2). Revelation is sent down only on certain chosen servants. Because the Quran contains Divine revelation, it is also called رُوح as in وَكَذَٰلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحًۭا مِّنْ أَمْرِنَا :And thus did We reveal to thee an inspired Book by Our command (42:52). In the last two citations where رُوح   means Divine revelation, the words, مِنْ أَمْرِهِۦ by His command and مِّنْ أَمْرِنَا by Our command are also added, similar to what is added here ٱلرُّوحُ مِنْ أَمْرِ رَبِّى  :The revelation is by the commandment of my Lord.

The question is which رُوح  is meant here? The commentators have mentioned five possibilities: 1. The spirit of the children of Prophet Adam 2. Gabriel, who is called الروح الامین Al Ruh al-Ameen in the Quran 3. An archangel 4. Angels who have the appearance of humans 5. Those angels who are not visible to other angels, but who can see other angels. Hence these hidden angels they are like angels to the other angels, in the same sense that the other angels are to humans (IK). This author considers the question to be a general one and I consider رُوح to include the animal spirit, the human spirit or the rational soul, and the spirit of the life Hereafter, or Divine revelation. It is stated about all three that it is مِنْ أَمْرِ رَبِّى by the commandment of my Lord, by the special command of the One who nurtures to perfection, and it encompasses all three because the nurturing occurs in all three. Since the real nurturing of humans which takes them to true completion occurs through Divine revelation, this theme is continued with the mention in the next verse of ٱلَّذِىٓ أَوْحَيْنَآ We have revealed, and in the mention of the Quran in verse 17:88. The other two types of رُوح are encompassed in this. A person cannot reach the reality of these three kinds of رُوح . The reference in the hadith in Bukhari or other hadith can be to all the three types of رُوح because even among the Jews the word رُوح was used for Divine communication. However, it does not appear correct that this verse was revealed in Madinah because the chapter belongs to the Makkan period. There are some narrations which confirm that this verse was revealed in Makkah. However, it is possible that the Jews might have asked questions about this subject in Madinah and the Holy Prophet gave them the previously revealed answer. It is only the conjecture of the narrator that the revelation took place at the very time that the question was asked, as is manifested by the use of the word ظننت .

It is conveyed in مَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلًۭا the knowledge of humans compared to the knowledge of God is infinitesimal. Humans can gain knowledge at a surface level but they cannot grasp reality fully.

The spirit is born with the body: It is necessary to add, that the concept of Allah first creating spirits before giving them bodies is incorrect. The chain of narrators of the hadith stating the spirits were created two thousand years prior is defective, as stated by Ibn Qayyim (RM) because in another hadith which traces the embryonic state from life-germ to clot to a lump of flesh, it is stated that it is at that point that Allah sends an angel who breathes the spirit into the lump of flesh. Ruh al-Maani has noted that the creation of spirits before the bodies is a false statement and a clear error. So, both rationally and theologically, the accepted truth is that the spirit is born with the body, and this is the view of the rationalist school as noted by Imam Ghazali.

17-86   And if We please, We could certainly take away that which We have revealed to thee, then thou wouldst find none to plead (thy cause) against Us —a

وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ بِهِۦ عَلَيْنَا وَكِيلًا (۸۶)

17-86a: This chapter starts with Prophet Moses and other prophets are also mentioned, along with Allah’s practice: when a new prophet comes after a previous prophet, the scripture of the previous prophet is abrogated by the scripture of the new prophet. After the Quran was revealed, there was no need for the revelation of Prophet Moses and Prophet Jesus. We also know that all previous scriptures have undergone alterations. Hence this verse states that if Allah had desired that this revelation of the Quran, by which Allah is providing for the immortal life of humanity, should also be taken away like the previous revelations, then nothing could bring it back to the world. However, this is not the will of God, and instead the Divine wisdom is for this last revelation to remain forever in the world, that no scripture should come after the Book of the Holy Prophet and no new prophet should come in the world after him and all the people should seek light from this eternal light. This is indicated in the next verse by the statement:

 إِنَّ فَضْلَهُۥ كَانَ عَلَيْكَ كَبِيرًۭا : Surely His bounty to thee is abundant (17:87).

17-87   But it is a mercy from thy Lord. Surely His bounty to thee is abundant.

إِلَّا رَحْمَةًۭ مِّن رَّبِّكَ ۚ إِنَّ فَضْلَهُۥ كَانَ عَلَيْكَ كَبِيرًۭا (۸۷)

17-88   Say: If men and jinn should combine together to bring the like of this Qur’an, they could not bring the like of it, though some of them were aiders of others.a

قُل لَّئِنِ ٱجْتَمَعَتِ ٱلْإِنسُ وَٱلْجِنُّ عَلَىٰٓ أَن يَأْتُوا۟ بِمِثْلِ هَـٰذَا ٱلْقُرْءَانِ لَا يَأْتُونَ بِمِثْلِهِۦ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍۢ ظَهِيرًۭا (۸۸)

17-88a: The greatness of the Quran: After mentioning the eternal existence of the Quran in the world and its position as the last revealed Book, attention is now drawn to its magnificence. All the world’s people cannot come up with something equal to it in previous scriptures or new literature. It goes to reason that Allah will not let such an unparalleled book go to waste. See 2-23a. In Surah Al-Baqarah, it is stated: وَٱدْعُوا۟ شُهَدَآءَكُم : and call on your helpers (2:23) while here it is stated that if humans and jinn combine and help each other. This goes to show that what is called jinn in this Makkan chapter are none other than their شُهَدَآءَ helpers or leaders.

17-89   And certainly We have made clear for men in this Qur’an every kind of description, but most men consent to naught save denying.a

 وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِى هَـٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍۢ فَأَبَىٰٓ أَكْثَرُ ٱلنَّاسِ إِلَّا كُفُورًۭا (۸۹)

17-89a: مَثَلٍۢ – The various meanings given to this word are حجة  logic, and حدیث discourse and صفت attribute (T). Ruh al-Maani gives the meaning of مَثَلٍۢ here as everything that is extraordinary in its beauty, uniqueness, and ability to draw people’s attention to it.

The greatness and eternal existence of the Quran is proved in this verse by stating that all kinds of matters have been repeatedly and clearly explained. There is no religious discourse that is missing from the Quran but found elsewhere.

17-90   And they say: We will by no means believe in thee, till thou cause a spring to gush forth from the earth for us,a

وَقَالُوا۟ لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ ٱلْأَرْضِ يَنۢبُوعًا (۹۰)

17-90a: يَنۢبُوع – نَبَع is the gushing out of water from a spring, and يَنۢبُوع  plural ینابیع  is a spring, as in فَسَلَكَهُۥ يَنَـٰبِيعَ فِى ٱلْأَرْضِ : then makes it go down into the earth in springs (39:21) (R).

The demand to see spiritual rewards in a physical form: Despite the greatness of the Quran, its incomparable guidance and the perfection of its teachings, the disbelievers deny it and instead demand that a spring gush forth in Makkah. Since the righteous are promised gardens below which rivers flow and the opponents are warned of punishment, the disbelievers demand a physical manifestation of these spiritual phenomena. Whether it is springs, gardens, and rivers in which the Holy Prophet should reside, or the falling of the sky on the disbelievers, the demand is to see physically in this world what is a spiritual promise. The same condition prevails today. No doubt, because of the conquests that Allah granted the Muslims, in some regards these spiritual blessings were shown in a physical form as well. A spring did gush out in Makkah in the form of the canal that flows there; the Holy Prophet did come into the possession of gardens and rivers, and the sky did fall on the disbelievers, but not exactly as demanded, as is explained in the last verse of this section.

17-91   Or thou have a garden of palms and grapes in the midst of which thou cause rivers to flow forth abundantly,

أَوْ تَكُونَ لَكَ جَنَّةٌۭ مِّن نَّخِيلٍۢ وَعِنَبٍۢ فَتُفَجِّرَ ٱلْأَنْهَـٰرَ خِلَـٰلَهَا تَفْجِيرًا (۹۱)

17-92   Or thou cause the heaven to come down upon us in pieces, as thou thinkest, or bring Allah and the angels face to face (with us),a

   أَوْ تُسْقِطَ ٱلسَّمَآءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِىَ بِٱللَّهِ وَٱلْمَلَـٰٓئِكَةِ قَبِيلًا (۹۲)

17-92a: كِسَفًا – The plural of  کِسۡفَة is کِسَف and کِسۡفَة is a piece of cloud, cotton or similar objects that are loosely structured and change forms. Examples are: وَيَجْعَلُهُۥ كِسَفًۭا : and He breaks it (30:48) and فَأَسْقِطْ عَلَيْنَا كِسَفًۭا مِّنَ ٱلسَّمَآءِ : So cause a portion of the heaven to fall on us (26:187) (R).

قَبِيل – It is the plural of قبیلة which means a tribe and the meaning here is by parties or the word قَبِيلا is used in the sense of مقابلة before the eyes (R).

Mention of chastisement as a metaphor: The chastisements demanded by the disbelievers are the same ones that are promised to them, but as the word کِسَف indicates, they took this literally, as if the sky is some solid body and a portion of it will fall and destroy them. The words simply mean that a Divine punishment will overtake them, and it could be in the form of a wind storm, or rain from clouds. The coming of Allah and the angels is also a true phenomenon but not in the literal way they had imagined. See 2-210a for the coming of Allah and the angels. The materialists’ sight is limited to superficialities, and they do not reflect on the truth to get to its core.

17-93   Or thou have a house of gold, or thou ascend into heaven. And we will not believe in thy ascending till thou bring down to us a book we can read. Say: Glory to my Lord! am I aught but a mortal messenger?a

أَوْ يَكُونَ لَكَ بَيْتٌۭ مِّن زُخْرُفٍ أَوْ تَرْقَىٰ فِى ٱلسَّمَآءِ وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيْنَا كِتَـٰبًۭا نَّقْرَؤُهُۥ ۗ قُلْ سُبْحَانَ رَبِّى هَلْ كُنتُ إِلَّا بَشَرًۭا رَّسُولًۭا (۹۳)

17-93a: تَرْقَىٰ – رَقِیِ is past tense and رُقِيِّ is a verbal noun and its meaning is on a ladder, or on stairs, indicating to elevate or ascend. ارتقاء is derived from it, as in: فَلْيَرْتَقُوا۟ فِى ٱلْأَسْبَـٰبِ Then let them rise higher in means (38:10).

Literalism in the demand of the disbelievers: All the demands of the disbelievers –a house of gold on this earth in order to live with distinction from other mortals, to ascend into heaven in their presence to prove the claim of communion with Allah, with even such an ascension rejected unless a book written by the hand of God is brought down –all these demands display a literal mindedness without understanding the real point. The Quran has stated elsewhere that in the sight of Allah gold and silver have no value and had there not been an apprehension that people will fall into temptation, the disbelievers would have been given homes of gold and silver:

لَّجَعَلْنَا لِمَن يَكْفُرُ بِٱلرَّحْمَـٰنِ لِبُيُوتِهِمْ سُقُفًۭا مِّن فِضَّةٍۢ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ … وَزُخْرُفًۭا : We would provide for those who disbelieve in the Beneficent, roofs of silver for their houses and stairs (of silver) by which they ascend. And (of silver) the doors of their houses and the couches on which they recline. And of gold… (43:32-35). The literalists say that if your Lord has such an abundance of gold then the Prophet’s house should have been the first one to be made of gold. In this chapter, there is mention of the Ascension of the Holy Prophet in which he saw the marvels of the heaven; hence they challenge the Holy Prophet to ascend to the heaven in front of their eyes. Further, they say about the Holy Prophet’s claim that he has brought commandments from heaven, that he should bring a book from heaven when he ascends, in which those commandments are written. So, while they talk of matters mentioned in the Quran, being a m aterialistic nation, they got stuck arguing over words instead of paying attention to the reality.

            There is only one reply given to all these objections, namely that the Holy Prophet is a mortal Messenger and the Being of Allah is free of shortcomings. Allah does not have a body so that one can reach Him by ascending into heaven. Similarly, His messages cannot be heard and seen in the manner they demand because that requires different non-physical and spiritual senses that are free from the limitations of physical senses. Furthermore, all the matters Allah speaks of have been fulfilled and will be fulfilled but not in the manner they demand. Despite the mention of the Holy Prophet’s Ascension in this chapter, the mention of the disbeliever’s demand to ascend to the heaven shows clearly that the Mi‘raj of the Holy Prophet was spiritual, and physical ascension to the heaven is contrary to being a mortal. It is also contrary to Allah being free from all defects and shortcomings because the proposition of physical ascension to Allah requires that Allah has a physical body which is a limitation.

Surah Bani Israel (Section 8)

17-71   On the day when We shall call every people with their leader: then whoever is given his book in his right hand, these will read their book; and they will not be dealt with a whit unjustly.a

يَوْمَ نَدْعُوا۟ كُلَّ أُنَاسٍۭ بِإِمَـٰمِهِمْ ۖ فَمَنْ أُوتِىَ كِتَـٰبَهُۥ بِيَمِينِهِۦ فَأُو۟لَـٰٓئِكَ يَقْرَءُونَ كِتَـٰبَهُمْ وَلَا يُظْلَمُونَ فَتِيلًۭا (۷۱)

17-71a: يَمِين – For the different meanings of يَمِين see 4-3d. Wherever this word is used for Allah in the Quran, it is as a metaphor or allegory because Allah does not have a physical body, and He cannot be likened to anything (LA). A hadith states وکِلۡتایدیه یمین Both His hands are يَمِين , both His hands are endowed with perfection and one is not inferior to the other as is normally the case that the left hand is weaker than the right (LA). Even with humans, apart from the use of the word to denote the right hand,  يَمِين is also used in a metaphorical sense. For example: ھوعندنا بالیمین he has a good standing amongst us and إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ ٱلْيَمِينِ : Surely you used to come to us from the right side (37:28) which Zajjaj has interpreted as باقَوی الاسباب with strong means, and similarly in فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ : So he turned upon them, smiting with his right hand (37:93), يَمِين is taken to mean power or force (LA).

يُظْلَمُونَ – For ظلم see 2-35b. Any transgression against what is just, right, or due, through a decrease or increase, is ظلم . It is used only for decrease in: وَمَا ظَلَمُونَا وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ : And they did not do Us any harm, but they wronged their own souls (2:57) and كِلْتَا ٱلْجَنَّتَيْنِ ءَاتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْـًۭٔا : Both these gardens yielded their fruits, and failed not in aught thereof (18:33), (LA) indicating good deeds will not be decreased.

In the last section, the opponents were advised not to be heedless of Divine chastisement. In this section, the efforts being made by the opponents against the Holy Prophet are mentioned. The last verse of the previous section mentioned that the children of Adam have been blessed with a great honor in being granted excellence over the rest of the creation and this subject is continued in the first two verses of this section. Those who fail to attain this perfection do so because they close their eyes to this great goal. امام means spiritual leaders, such as the prophet that people claim they follow. In another place they are called شہید a witness: فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۭ بِشَهِيدٍۢ وَجِئْنَا بِكَ عَلَىٰ هَـٰٓؤُلَآءِ شَهِيدًۭا : But how will it be when We bring from every people a witness and bring thee as a witness against these (4:41), which means that their spiritual leader invited them to strive for the excellence that humans can achieve. One group followed the spiritual leader and achieved this excellence, but the others closed their eyes and remained deprived. Some have taken امام to mean their deeds and others have taken it to mean the scripture that was revealed to them (IJ). Whether امام is taken to be a prophet or scripture, the implications are the same. For امام see 2-124a.

What is meant by the book being given in the right hand: The alternative to giving the book in the right hand is expressed in the Quran in several ways. In some places, it is said: وَأَمَّا مَنْ أُوتِىَ كِتَـٰبَهُۥ بِشِمَاله : And as for him who is given his book in his left hand (69:25), in another place, it is said وَأَمَّا مَنْ أُوتِىَ كِتَـٰبَهُۥ وَرَآءَ ظَهْرِهِۦ : And as to him who is given his book behind his back (84:10), and in this verse, it is said وَمَن كَانَ فِى هَـٰذِهِۦٓ أَعْمَىٰ فَهُوَ فِى ٱلْـَٔاخِرَةِ أَعْمَىٰ And whoever is blind in this (world) will be blind in the Hereafter (17:72). Hence, the opposite of the book being given in يَمِين the right hand is being given in شمال  the left hand, or being given وَرَآءَ ظَهْرِهِۦ behind the back, or being فِى ٱلْـَٔاخِرَةِ أَعْمَىٰ  blind in the Hereafter. This goes to show that the giving of the book in the Hereafter is in the sense of جزاء وفاقا requital corresponding. Thus, there is one group of people who take the book that they get through their prophet in their right hand, they act on it with strength and fortitude and there is another group that take the book in their left hand, in an unsound and imperfect way, and yet a third group throws the book behind their back. This attitude is also addressed at another place: فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ : But they cast it behind their backs (3:187). A fourth group is of those who close their eyes and remain blind to what is in their scripture. In the Hereafter, their fate would be meted out accordingly. Those who took the Book in their right hand here would be given their book in the right hand in the Hereafter, and those who took it in their left hand will get their book in the left hand. Those who threw the Book behind their back, will receive their book behind their back, and the ones who remained blind to their Book, here would remain blind in the Hereafter as well.

The giving of the books in يَمِين, or  شمال, or  وَرَآءَ ظَهْرِهِ, is metaphorical and exactly how this will play out is something that is difficult to understand in this world because all matters of the Hereafter fall in the category of ما لا عین رأت what no eye has seen. For example, the people of the fire will be blind but will also see, they will not be permitted to talk but will still speak, they will be far removed from Paradise but will ask the people of Paradise for water.

The people who will receive their book in the right hand or يَمِين are called اصحاب الیمین people of the right and those who receive their book in the left hand or شمال are called اصحاب الشمال people of the left. Imam Raghib takes the meaning of اصحاب الیمین as اصحاب السعادات وَالۡمیَامِنِ people of felicity and blessings. A hadith cited by Ibn Kathir in the commentary of this verse states that a person’s face will light up as soon as the book is received in their right hand.

Reading the Book of Deeds: What is meant by أُو۟لَـٰٓئِكَ يَقْرَءُونَ كِتَـٰبَهُمْ these will read their book ?(17:71) It appears from the contrast set up between يَقْرَءُونَ كِتَـٰبَهُمْ read their book in this verse and اعمیٰ blind in the next verse, that only those given the book in the right hand will read it but the others will not. However, it has been stated previously in this chapter that everyone will be commanded to ٱقْرَأْ كِتَـٰبَكَ : Read thy book (17:14). See 17-14a. We conclude this is not a physical reading, but something accessible to all. Since knowledge is gained by reading, this reading of the book means that people may become aware of their good and bad deeds, not only being aware of their actions, but their outcome. This same point is repeatedly stressed as: ذُوقُوا۟ مَا كُنتُمْ تَعْمَلُونَ : taste what you did (29:55), where tasting means to deal with the outcome of the deeds.

17-72   And whoever is blind in this (world) he will be blind in the Hereafter, and further away from the path.a

وَمَن كَانَ فِى هَـٰذِهِۦٓ أَعْمَىٰ فَهُوَ فِى ٱلْـَٔاخِرَةِ أَعْمَىٰ وَأَضَلُّ سَبِيلًۭا (۷۲)

17-72a: Being blind in the Hereafter: For اعمیٰ see 11-28a. The first اعمیٰ in the verse is taken to be metaphorically blind and the second in a literal sense, yet in another verse it is stated: فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ ٱلْيَوْمَ حَدِيدٌۭ : but now We have removed from thee thy veil, so thy sight is sharp this day (50:22). It is also proven from other verses that the disbelievers will be able to see. So, the second reference to اعمیٰ cannot mean a blindness in which there is no sight. This also appears to be the case from أَضَلُّ سَبِيلًۭا further away from the path. The path is called أَضَلُّ because a person who adopts the wrong way keeps straying farther and farther from the truth each day. In this verse, the experiences of hell have been explained in a different way, which is worth noting alongside the other descriptions of the fire. The meaning of عمیٰ here can only be that such a person will be debarred from a meeting with his Lord, and will be deprived of the light that the believers will have and will live in darkness.

17-73   And surely they had purposed to turn thee away from that which We have revealed to thee, that thou shouldst forge against Us other than that, and then they would have taken thee for a friend.a

 وَإِن كَادُوا۟ لَيَفْتِنُونَكَ عَنِ ٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ لِتَفْتَرِىَ عَلَيْنَا غَيْرَهُۥ ۖ وَإِذًۭا لَّٱتَّخَذُوكَ خَلِيلًۭا (۷۳)

17-73a: يَفْتِنُونَكَ –  يَفْتِنُونَ – It is derived from فتن and for one of its meaning see 3-7b. Raghib has taken its meaning to be to put one in distress and difficulties. (R).

In the commentary of this verse, some commentators have mentioned certain events that occurred in Madinah, although this chapter and this verse were revealed in Makkah. The reference in this verse is to a delegation of Quraish mentioned in Ibn Hisham. When the Quraish were unsuccessful in stopping the call to Islam despite their harsh persecution of the Holy Prophet and his Companions, they tried to stop the Holy Prophet by enticing him with an attractive proposition. A delegation of Quraish came to the Holy Prophet with the proposal that if he dropped the condemnation in the Quran of من دون اللّٰہ deities besides Allah, they would supply him with whatever he wanted including wealth, beautiful women, and power. The Holy Prophet rejected this offer contemptuously.

17-74   And if We had not made thee firm, thou mightest have indeed inclined to them a little;a

وَلَوْلَآ أَن ثَبَّتْنَـٰكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْـًۭٔا قَلِيلًا (۷۴)

17-74: This does not mean that the Holy Prophet had any inclination whatsoever to accept the Quraish’s offer, and the text does not lend itself to such an interpretation. It is clearly stated here that if Allah had not made him firm then he would have inclined a little, since the offer was so attractive that if Allah’s special protection was not part of the Holy Prophet’s being, he would have inclined to the offer, or that any person regardless of how great he is would have inclined to such an offer. The next verse also corroborates that the Holy Prophet never had any intention to accept, because the chastisement did not occur.

17-75   Then We would have made thee taste a double (punishment) in life and a double (punishment) after death, and then thou wouldst not have found any helper against Us.a

إِذًۭا لَّأَذَقْنَـٰكَ ضِعْفَ ٱلْحَيَوٰةِ وَضِعْفَ ٱلْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًۭا (۷۵)

17-75a: ضِعْفَ ٱلْحَيَوٰةِ – It means double punishment in life, and ضِعْفَ ٱلْمَمَاتِ is double punishment after death. According to a narration by Qatadah, when this verse was revealed, the Holy Prophet prayed as follows: اللّٰھم لا تکلنی الیٰ نفسی طرفة عین O Allah! Do not leave me to myself even for a moment. This shows how much the Holy Prophet trusted the protection of Allah.

17-76   And surely they purposed to unsettle thee from the land that they might expel thee from it, and then they will not tarry after thee but a little.a

وَإِن كَادُوا۟ لَيَسْتَفِزُّونَكَ مِنَ ٱلْأَرْضِ لِيُخْرِجُوكَ مِنْهَا ۖ وَإِذًۭا لَّا يَلْبَثُونَ خِلَـٰفَكَ إِلَّا قَلِيلًۭا (۷۶)

17-76a: This verse mentions the intention of Quraish to belittle and demean the Holy Prophet and to expel him from Makkah. It is not a reference to the final scheme of the Quraish that was hatched in the Dar ul Nadwa and which is mentioned in another place in the following words: وَإِذْ يَمْكُرُ بِكَ ٱلَّذِينَ كَفَرُوا۟ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ  : And when those who disbelieved devised plans against thee that they might confine thee or slay thee or drive thee away (8:30). These plans are only to provoke and instigate, and indicate the imposition of sanctions and the confinement of the Banu Hashim and Banu Al-Muttalib in Shaib Abu Talib. The real purpose was to unsettle the Holy Prophet so that he would panic and leave Makkah. Since the Holy Prophet was finally forced to migrate, it is stated that although they did not succeed that first time but when the Holy Prophet later leaves under Divine command, the disbelievers will not stay for long in the city. This prophecy was fulfilled and only a year and half after migration, the Quraish suffered such an overwhelming defeat in the Battle of Badr that their power was shattered, and within eight years Makkah was captured and the rule and persecution by the disbelievers came to an end. Some commentators have mentioned a demand by the Jews that the land of prophets is Syria, and the Holy Prophet should proceed there and then have mentioned the Tabuk expedition. These commentators have totally ignored the historical facts because this chapter was revealed in Makkah and the Tabuk expedition took place in the last days of the Madinah period.

17-77   (This is Our) way with Our messengers whom We sent before thee, and thou wilt not find a change in Our course.a

سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا ۖ وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا (۷۷)

17-77a: When the persecution of Allah’s Messengers reaches an extreme so that they are forced to leave the land, the opponents face their own destruction soon after. This is the practice of Allah regarding His Messengers which is mentioned here.   

Surah Bani Israel (Section 5)

17-41   And certainly We have repeated (warnings) in this Qur’an that they may be mindful. And it adds not save to their aversion.a

وَلَقَدْ صَرَّفْنَا فِى هَـٰذَا ٱلْقُرْءَانِ لِيَذَّكَّرُوا۟ وَمَا يَزِيدُهُمْ إِلَّا نُفُورًۭا (۴۱)

17-41a: The lesson on excellent morals began with the Oneness of Allah and also ended with it’s mention. This section is about belief in the Hereafter, while reinforcing the Oneness. The rationale for repeatedly explaining this concept in various ways is to promote understanding. One person may benefit from a certain explanation, while another may learn in a different way. Hence the Quran has repeated the important lessons of religion in many ways, yet a person who has decided to be antagonistic regardless only turns further away.

17-42   Say: If there were with Him gods, as they say, then certainly they would have been able to seek a way to the Lord of the Throne.a

 قُل لَّوْ كَانَ مَعَهُۥٓ ءَالِهَةٌۭ كَمَا يَقُولُونَ إِذًۭا لَّٱبْتَغَوْا۟ إِلَىٰ ذِى ٱلْعَرْشِ سَبِيلًۭا (۴۲)

17-42a: A polytheist cannot obtain nearness to Allah:  The biggest excuse given by polytheistic nations, and was given by the idol worshippers of Arabia, is that they worship idols or other objects to achieve nearness to Allah through them. The Quran says, if this is true they should have achieved nearness to Allah, the Most High, and obtained knowledge of the ways that please Allah. Therefore polytheists should have been the recipients of revelation from Allah and they would have been the ones appointed as messengers rather than the monotheists. However, history shows that the persons who were given the role of prophets and messengers were all unitarians. Another interpretation is, if the polytheists were near to Allah, they should have been successful in their opposition to Islam. Some have taken the meaning of سَبِيلً way to be the way of opposition and obstruction, so that through striving and exertion the deities would have overcome God, as is stated elsewhere: لَوْ كَانَ فِيهِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا  :If there were in them gods besides Allah, they would both have been in disorder (21:22).

17-43   Glory to Him! and He is highly exalted above what they say!

 سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يَقُولُونَ عُلُوًّۭا كَبِيرًۭا (۴۳)

17-44   The seven heavens and the earth and those in them declare His glory. And there is not a single thing but glorifies Him

              with His praise, but you do not understand their glorification. Surely He is Forbearing, Forgiving.a

 اتُسَبِّحُ لَهُ ٱلسَّمَـٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًۭا (۴۴)

17-44a: What is meant by everything glorifying Allah: The glorification referred to is embedded within the nature of creation. (RM) and this is made clear by لَّا تَفْقَهُونَ تَسْبِيحَهُمْ you do not understand their glorification because the disbelievers understood verbal glorification. Non-verbal glorification means that every created thing bears witness to its Creator because it operates within a certain range with boundaries and constraints, and is perishable with time, but the Creator or God is not confined or constrained or perishable, since being confined and constrained or perishable is a defect. So, in a practical sense everything being bound, limited and perishable bears witness to the Being of the Creator Who keeps all other things within their estimates and boundaries and Himself is eternal. The glorification of Allah means that He is free from all limits that are invariably the lot of all created things, and this refutes polytheism because those who are made partners with God all possess the limitations of being created. The attributes of being Forbearing and Forgiving are mentioned at the end of the verse to indicate that God does not immediately punish those who forsake Him. Accordingly, these people are mentioned in the next verse.

17-45   And when thou recitest the Qur’an, We place between thee and those who believe not in the Hereafter a hidden barrier;a

 وَإِذَا قَرَأْتَ ٱلْقُرْءَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ حِجَابًۭا مَّسْتُورًۭا (۴۵)

17-45a: حِجَابًۭا – The meaning of حَجۡب and حجاب is to stop from reaching something, and also the barrier that stops from reaching. The حجاب barrier that is mentioned between the inmates of the Garden and the inmates of the fire وَبَيْنَهُمَا حِجَابٌۭ :And between them is a veil (7:46) is not a veil that obstructs the vision, but is a veil that blocks the pleasures of the people of Paradise from the inmates of the fire, and prevents the distress and the suffering of the inmates of the fire from reaching the people of Paradise (R). The حجاب or veil is here called مَّسْتُورًۭا  a veil hidden from sight.

Why does Allah cast a veil over the heart: The casting of a veil in this verse and the casting of veils over the heart in the next is attributed to Allah and the reason is fully discussed in 2-7a. These veils are cast because the disbelievers themselves do not desire to listen and understand. Accordingly, even in this chapter in verse 17:41, it is stated that Allah explains concepts in many ways so that people may understand but their aversion keeps on increasing. Then, in verse 17:46 the aversion is attributed to them in very clear words by stating that they cannot bear when One God is mentioned:

وَإِذَا ذَكَرْتَ رَبَّكَ فِى ٱلْقُرْءَانِ وَحْدَهُۥ وَلَّوْا۟ عَلَىٰٓ أَدْبَـٰرِهِمْ نُفُورًۭا : and when thou makest mention of thy Lord alone in the Quran, they turn their backs in aversion, and this is stated even with greater clarity elsewhere:

 وَإِذَا ذُكِرَ ٱللَّهُ وَحْدَهُ ٱشْمَأَزَّتْ قُلُوبُ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ ۖ وَإِذَا ذُكِرَ ٱلَّذِينَ مِن دُونِهِۦٓ إِذَا هُمْ يَسْتَبْشِرُونَ : And when Allah alone is mentioned, the hearts of those who believe not in the Hereafter shrink, and when those besides Him are mentioned, lo! They are joyful (39:45). Since their hearts shrink as soon as they hear about the Oneness of God, the question of understanding does not arise. These are the veils that intervene. Further in verse 17:47 this issue is further clarified by stating that even when they listen to something, it is only with the intention to ridicule. Indeed some verses of the Quran best explain other verses. In another place, the Quran states:

 وَقَالُوا۟ قُلُوبُنَا فِىٓ أَكِنَّةٍۢ مِّمَّا تَدْعُونَآ إِلَيْهِ وَفِىٓ ءَاذَانِنَا وَقْرٌۭ وَمِنۢ بَيْنِنَا وَبَيْنِكَ حِجَابٌۭ  : And they say: Our hearts are under coverings from that to which thou callest us, there is a deafness in our ears, and there is a veil between us and thee (41:5). Here, the concept of veils is explained in another way.

Verse 17:45 states that those who do not believe in the Hereafter remain bereft of real monotheism. In other words, belief in Allah and belief in the Hereafter are so complementary that denial of one is a denial of the other.

17-46   And We put coverings on their hearts and a deafness in their ears lest they understand it; and when thou makest mention of thy Lord alone in the Qur’an, they turn their backs in aversion.

وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًۭا ۚ وَإِذَا ذَكَرْتَ رَبَّكَ فِى ٱلْقُرْءَانِ وَحْدَهُۥ وَلَّوْا۟ عَلَىٰٓ أَدْبَـٰرِهِمْ نُفُورًۭا (۴۶)

17-47   We know best what they listen to when they listen to thee, and when they take counsel secretly, when the wrongdoers say: You follow only a man deprived of reason.a

نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِۦٓ إِذْ يَسْتَمِعُونَ  إِلَيْكَ وَإِذْ هُمْ نَجْوَىٰٓ إِذْ يَقُولُ ٱلظَّـٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًۭا مَّسْحُورًا (۴۷)

17-47a: مَسۡحُور – سَحَر means nutrition or food and سِحۡر is cheating or things whose origin is subtle and complex. مُسَحَّر and مَسۡحُور can have both meanings; سَحَر  one dependent for food or a well to do person. سِحۡر  is the subtlety with which one arrives at the fact that one alleges (R). The reference is to a magician, and the first meaning has been quoted by Ibn Jarir and he has supported it with verses from the poetry of Arabia (IJ). Some have written the meaning of  ساحِر  as مَسْحُورً one influenced something (RM). The Holy Prophet was called a deceiver and a fraud.

نَجْوَىٰٓ – See 4-114a.

يَسْتَمِعُونَ بِهِۦٓ –  refers to either the disbelievers attitude while listening, which is one of disdain, scorn, mockery etc., or the meaning is لاجله or they listen with the intention of ridiculing and jeering. Not satisfied with this, they conspire with each other against the Holy Prophet.

17-48   See, what they liken thee to! So they have gone astray, and cannot find the way.a

ٱنظُرْ كَيْفَ ضَرَبُوا۟ لَكَ ٱلْأَمْثَالَ فَضَلُّوا۟ فَلَا يَسْتَطِيعُونَ سَبِيلًۭا (۴۸)

17-48a: Different opinions about the Holy Prophet: ضَرَبُوا۟ لَكَ ٱلْأَمْثَالَ what they liken thee to refers to the things that the disbelievers liken the Holy Prophet to: sometimes they said he was a magician, sometimes they mocked him and called him deranged, sometimes they called him a fabricator and planned against him. The statement about the disbelievers going astray and not finding their way can also mean their denial of the Islamic truths and that they are going astray in the matter of recognizing the Holy Prophet. They all had divergent opinions that were often contradictory, and they could not find someone to extract them from this uncertainty so that they could all have a unanimous opinion. The present-day opponents of Islam are in a similar confusion. Another interpretation of the disbeliever’s accusations against the Holy Prophet is their denial of resurrection which is mentioned later in this chapter.

17-49   And they say: When we are bones and decayed particles, shall we then be raised up as a new creation?a

وَقَالُوٓا۟ أَءِذَا كُنَّا عِظَـٰمًۭا وَرُفَـٰتًا أَءِنَّا لَمَبْعُوثُونَ خَلْقًۭا جَدِيدًۭا (۴۹)

17-49a: رُفَـٰتًا – رَفۡت means to break, smash, crush and رفات is what is broken, crushed and dispersed (R).

17-50   Say: Be stones or iron,

قُلْ كُونُوا۟ حِجَارَةً أَوْ حَدِيدًا (۵۰)

17-51   Or some other creature of those which are too hard (to receive life) in your minds! But they will say: Who will return us? Say: He Who created you at first. Still they will shake their heads at thee and say: When will it be? Say: Maybe it has drawn nigh.a

أَوْ خَلْقًۭا مِّمَّا يَكْبُرُ فِى صُدُورِكُمْ ۚ فَسَيَقُولُونَ مَن يُعِيدُنَا ۖ قُلِ ٱلَّذِى فَطَرَكُمْ أَوَّلَ مَرَّةٍۢ ۚ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَىٰ هُوَ ۖ قُلْ عَسَىٰٓ أَن يَكُونَ قَرِيبًۭا (۵۱)

17-51a: يُنْغِضُونَ – اِنَغاض is to shake the head at another person as if in wonder at what he is narrating (R), and this movement is up and down or shaking to gesture refusal (LA).

Raising after death: This has always been a source of amazement for materialists. They ask incredulously that when they die and their body rots until only bones are left and ultimately those bones too will crumble and become powder, how will they be raised anew? The reply given is that dust and clay come to life easily but even if they become something that shows no signs of life, such as stone or iron or anything harder that they can imagine, even then they will be raised after death. Further on, the verses says, even if they become completely crushed, He will create their like (See 2-74a) because that life is born out of the deeds of a person. Giving this example also indicates that even if their hearts became hard like stone or iron, Allah would give them the ability to believe, and this may happen soon as indicated by the use of the word قَرِيبًۭا nigh. The statement in the next verse to obey and praise Allah supports the interpretation that before the great raising in the Hereafter, Allah will show His power with a lesser raising in this world.

17-52   On the day when He will call you forth, then will you obey Him, giving Him praise, and you will think that you tarried but a little (while).

 يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِۦ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًۭا (۵۲)

Surah Bani Israel (Introduction)

Name: The name of the chapter is Bani Israel, and it is also known by the name Isra. It has twelve sections and one hundred and eleven verses. The surah starts and ends with the mention of Bani Israel. It’s very first verse indicates that the Holy Prophet has now been made the inheritor of all the blessings previously given to Bani Israel. Fifteen verses of the third and fourth section give a complete and comprehensive account of moral teachings that are superior to all the teachings of the Torah. The last section of the chapter mentions the sharia of Moses again which shows that it is the Bani Israel or Jewish nation that is particularly addressed in this surah. Accordingly, the name of this chapter is Bani Israel. In its other name, Isra, the reference is to the spiritual eminence of the Holy Prophet as testified by the Ascension, or Mi‘raj, of the Holy Prophet mentioned both in the beginning and middle of this chapter.

Summary: The chapter begins with the Ascension of the Holy Prophet, but it is narrated in such a way as to bring in the mention of Masjid Aqsa in order to convey that the Holy Prophet and his followers have now been made the inheritors of those blessings which are connected with Masjid Aqsa, or Jerusalem, and which were previously particularly associated with Bani Israel. Immediately after describing the Ascension of the Holy Prophet, which contains a reference to the exaltation of Islam, the subject immediately shifts to recounting the two great misdeeds of which the Bani Israel were guilty, and the punishment inflicted on them. The purpose of this recounting is, on the one hand, to make the Bani Israel understand the consequences of mischief, and on the other, to warn the Muslims. At the end of the section the Quran is mentioned to convey to the Muslims that this pure Book guides them and keeps them firmly on the right path.

The second section shows that abandoning the grand purpose of life and falling for worldly greed can bring about the ruination and destruction of nations in this world. On a related note, we are told that every action brings about a consequence, and these consequences remain hidden from sight in this world, becoming fully manifest in the Hereafter. However, if a nation exceeds the limits, then these consequences become manifest in this world as well.The third and fourth sections teach high moral and ethical values and thus convey that attaining these values constitutes the real purpose of life to which humans should turn their attention. The lesson imparted in these sections fully encompass the teachings of the Torah. These moral teachings are masterfully divided into two parts, with the teachings in the third section focused on doing good to others, and the teachings in the fourth section instructing people to abstain from doing evil to others.

The fifth section reverts to the topic of monotheism with which the lesson in moral and ethical values had started and then proceeds to draw attention to belief in the Hereafter, because without a firm conviction that actions bring reward or punishment, moral values cannot be instilled. The sixth section continues with the law of requital and then explains the law under which Allah punishes people. The seventh section mentions the chastisement of the opponents of the Holy Prophet. The eighth section narrates the plans of the opponents against the Holy Prophet starting with persecution, then bribery with offers of leadership and wealth, and finally plans to kill him. The ninth section gives the glad tidings that truth will prevail and that falsehood, represented by idol worship, will disappear from Arabia, never to return. The inference is that monotheism will increase in acceptance day by day and will gain dominaance.

The tenth section mentions the great miracle of the Quran and conveys that the shallow minded opponents are wrong in considering outwardly success and wealth as the measure of truthfulness. After mentioning the rejection of the Holy Prophet and its punishment in the eleventh section, the twelfth section once again draws attention to the truthfulness of the sharia of Moses and then proceeds to mention the sharia of the Holy Prophet and its truthfulness. In the end, the last Israelite prophet, Prophet Jesus, is mentioned and the misunderstandings resulting from a false belief that he is the son of God. In this way the subject turns to Christianity which is discussed in the next chapter.

Relationship: The summary makes it clear that the subject of this chapter is different from the previous chapters because the primary addressee here is Bani Israel, but nevertheless, its relationship with the previous chapter is quite obvious. At the end of the last chapter it is prophesied that the Muslims will become a great nation, and this chapter is started with the Ascension of the Holy Prophet to draw attention to the height to which the Muslim nation will rise. Towards the end, Surah Al Nahl mandates the Muslims to call the People of the Book Ahle Kitab to the way of the Lord with wisdom and goodly exhortation. In this chapter, the first group of Ahle Kitab, namely the Jews, are addressed and they are told how their race for worldly gains led to their destruction, but there is still time for them to turn to Allah and accept the truth. A similar address is made to the Christians in the next chapter, Surah Al Kahf.

Period of revelation: There is a definitive narration of Ibn Masud that this chapter was revealed in the early period of Islam. Accordingly, he states about the Surah Bani Israel, Surah Al Kahf, Surah Maryam and Surah Ta Ha: اِنَّھُنَّ مِن ااِنَّھُنَّ مِن ااِنَّھُنَّ مِن العِتلعِتاقِ الاوَلِ و ھُنّ من تِلادِی : These are those chapters that were revealed in the beginning in Makkah and these are among those which he first learned from the Quran. So, there is no doubt that these belong to the early Makkan period. This is further confirmed by two other events. The first is that there is mention of the Ascension in this chapter and in Surah Al-Najm and there is unanimous agreement that Surah Al-Najm is from the early Makkan period. Hence, this chapter which also mentions Ascension should be of the same period. The second is that Ibn Masud paired Surah Maryam with Surah Bani Israel for the period of revelation. In the fifth year after the Call, Jaffar Tiyar read portions of Surah Maryam before Negus in the first migration to Abyssinia. Similarly, Surah Ta Ha had been revealed before the conversion of Caliph Umar, as it is recorded that the recitation of this surah had a deep impact on him. If the Makkan period is divided into the early period, stretching from the earliest time to the fifth year of the Call, the middle period, from the sixth year to the tenth year, and the last period from the eleventh year to the Migration hijra, it can be said without any doubt that the revelation of this chapter started in the early Makkan period. It is possible that some verses may have been revealed later. However, the opinion that two or four or five or eight verses of this surah were revealed in Madinah is not correct. For example, the verses: وَإِن كَادُوا۟ لَيَفْتِنُونَكَ : And surely they had purposed to turn thee away (17:73) and

 وَإِن كَادُوا۟ لَيَسْتَفِزُّونَكَ : And surely they purposed to unsettle thee (17:76) relate to events near the sixth year after the Call. So, classifying these verses as belonging to the Madinah period is an error. The verse وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍۢ : And say: My Lord, make me enter a truthful entering (17:80) is a prophecy, possibly revealed just before Migration, but is not from the Madinah period.