Tag: islam

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.

17-23   And thy Lord has decreed that you serve none but Him, and do good to parents. If either or both of them reach old age with thee, say not “Fie” to them, nor chide them, and speak to them a generous word.^a

وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ ٱلْكِبَرَ أَحَدُهُمَآ أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّۢ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًۭا كَرِيمًۭا (۲۳)

17-23a: أُفٍّۢ – It is used for ear wax, dirt under the nails and other things that are considered insignificant. It is also used for a small quantity (LA), as in أُفٍّۢ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ :Fie on you and on what you serve besides Allah! (21:67).

تَنْهَرْ – نہر is well known and its meaning is to strongly stop or severely scold, as in وَأَمَّا ٱلسَّآئِلَ فَلَا تَنْهَرْ : And him who asks, chide not (93:10).

So, there is an element of derision in أُفٍّۢ and a measure of harshness in نہر.

What is the root of excellent morality? The last section discusses how one ultimately suffers loss by pursuing inferior purposes and low desires. This and the next section teach some principles of attaining high morals. The entire teachings of the Torah, based on the Ten Commandments, is encompassed in this and the next sections but in a more robust, detailed and perfected form. These moral teachings extend from verse twenty-three to verse thirty-seven which comprise a total of fifteen verses and Ibn Jarir cites a statement from Ibn Abbas: التورٰۃ کلھا فی خمس عشرۃ اٰیة من سورۃ بنی اسرائیل : The entire Torah is in the fifteen verses of Bani Israel. The moral teaching begins in this verse with pronouncing the Unity of Allah and that none is to be worshipped besides Allah, just as the first command in the Ten Commandments of the Torah begins with You shall have no other Gods besides Me. This is the true root of excellent morals, and surely a person who does not bow down to the One God cannot reach the pinnacle of excellent morals, as cannot one who pays homage to others and humiliates himself. There is no power superior to humans other than God. Accepting this reality raises humans to true humanity and establishes them on the path of developing excellent morals.

Dealings with parents: After commanding the worship of One God, instructions are given for positive interactions with other people. Attention is first drawn to the rights of the parents since they play the biggest role in the physical nurturing of an individual. Along with the directive to treat them benevolently and to do good to them, the children are instructed not to speak to them disparagingly and to not harshly rebuke them in any matter. Old age is addressed specially because a person’s constitution is weakened resulting in parents occasionally behaving unreasonably with their children. This is the time when children have a chance to act with good grace towards their parents and show with loving kindness. This is a phase of life which behaviorally is similar to childhood. The description here is general.

17-24   And lower to them the wing of humility out of mercy, and say: My Lord, have mercy on them, as they brought me up (when I was) little.^a

وَٱخْفِضْ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحْمَةِ وَقُل رَّبِّ ٱرْحَمْهُمَا كَمَا رَبَّيَانِى صَغِيرًۭا (۲۴)

17-24a: جَنَاحَ ٱلذُّلِّ – The literal meaning of جَنَاحَ is the wing of a bird, and by the جَنَاحَ of a person is meant his hand. ذُلّ  is obedience because of another’s domination. According to Raghib, جَنَاحَ ٱلذُّلِّ is a metaphor because obedience and submission is of two types – one which degrades a person and the other which elevates a person, or increases his esteem. Because the obedience mentioned here is the one that elevates the status, hence the word جَنَاحَ has been brought in as a metaphor to indicate that the obedience one adopts should be such that it elevates one’s status before Allah, gaining Divine mercy through one’s exertion (R) or مِنَ ٱلرَّحْمَةِ indicates an abundance of mercy.

The subject of the last verse is completed here, and it is stated that kind behavior with the parents should be driven by love, such that the hearts of children should be overflowing with love of their parents just as the parent’s heart overflows with the love of their children. This love should lead children to pray for their parents as well. The term كَمَا رَبَّيَانِى implies that the merciful dealings with the parents should be like the merciful dealing with which the parents brought up their children, because that is the best and purest form of mercy. The second lesson imparted with this metaphor is that mercy should be mixed with nurturing, so the children should sacrifice their wealth and comfort to take attentive care of the parents. The Quran contains a deep knowledge of human nature. The children are urged to have mercy and love in their hearts for their parents but there are no reciprocal instructions for the parents, because this impulse to love and nurture their children is present in the nature of the parents and requires no external trigger to set them in motion. Similarly, the emphasis on treating parents with kindness in old age reflects the same deep knowledge of human tendencies.

The Hadith further amplify the subject and lay so much stress on kindness towards parents that paradise is stated to be under the feet of the mother, as it can be obtained by serving one’s mother. Another hadith states that Allah is pleased if the parents are pleased, and Allah is displeased if the parents are displeased and serving the parents has been regarded as jihad. In yet another hadith it is stated that one should do good to parents even after their death and this is explained as meaning to pray for them and to ask for their forgiveness, to fulfill their oaths and covenants, show kindness to relatives, and to honor their friends.

17-25   Your Lord knows best what is in your minds. If you are righteous, He is surely Forgiving to those who turn (to Him).

رَّبُّكُمْ أَعْلَمُ بِمَا فِى نُفُوسِكُمْ ۚ إِن تَكُونُوا۟ صَـٰلِحِينَ فَإِنَّهُۥ كَانَ لِلْأَوَّٰبِينَ غَفُورًۭا (۲۵)

17-26   And give to the near of kin his due and (to) the needy and the wayfarer, and squander not wastefully.

وَءَاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا (۲۶)

17-26a: تَبْذِير – بَذۡر is the grain that is preserved for seed and Raghib states that تبذیر is to waste, or squander wealth because scattering seeds on the ground could seem like the farmer is throwing away his wealth (or because throwing the seed at an unsuitable place is wasting the seed).

After discussing the rights of the parents, there is a reminder about the rights of the kith and kin, the needy and the wayfarers. By using the word حَقَّهُ it is conveyed that the kith and kin, the needy and the wayfarer have a right in the wealth of an individual. By prohibiting the تَبْذِير of wealth, its wasteful spending, the lesson imparted is that when wealth is spent for the right purpose, it is like a seed that is sowed in the ground and bears fruit, but the seed that is thrown at an inappropriate place is wasted. The lesson that the Quran imparts is to safeguard wealth but not to love it. This is another example of the excellence of Quranic teachings. The message of this section is also found in a summary form in Section 19 of Surah Al-An‘am where the entire lesson of this section is given in two sentences: أَلَّا تُشْرِكُوا۟ بِهِۦ شَيْـًۭٔا ۖ وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًۭا : associate naught with Him and do good to parents (6:151). Here more details are given about what is meant by doing good to parents and then the lesson is given to do good to kith and kin, the needy etc. Thus, it is conveyed that doing good to one’s parents gives one the ability to do good to others and the first good deed becomes the harbinger of other good deeds.

17-27   Surely the squanderers are the devil’s brethren. And the devil is ever ungrateful to his Lord.^a

إِنَّ ٱلْمُبَذِّرِينَ كَانُوٓا۟ إِخْوَٰنَ ٱلشَّيَـٰطِينِ ۖ وَكَانَ ٱلشَّيْطَـٰنُ لِرَبِّهِۦ كَفُورًۭا (۲۷)

17-27a: إِخْوَٰنَ ٱلشَّيَـٰطِينِ – اَخ is also used for a partner in religion, work, or love. See 2-220a. Here the word means that squanderers are the like of devils in their attributes or are their friends. The word كَفُورًۭ is used to convey that squandering a blessing or favor is to be ungrateful for that blessing or favor. Similarly, using it at the appropriate place and time shows gratitude for the blessing and not using it at the appropriate place and time reflects ingratitude. By classifying ungratefulness as an attribute of the devil, every ungrateful person is declared to have an attribute of the devil.

17-28   And if thou turn away from them to seek mercy from thy Lord, which thou hopest for, speak to them a gentle word.^a

 وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ٱبْتِغَآءَ رَحْمَةٍۢ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلًۭا مَّيْسُورًۭا (۲۸)

17-28a: مَيْسُور – It is derived from یسر for which see 12-65a. مَيْسُور means easy and it is a passive participle like یُسر الامر It is easy or it can be a verbal noun and it shows intensity.

اعراض or turning your face away means that if one does not have the financial ability to give to the needy or others, one should not dismiss them rudely. Speaking to them gently is also a charitable deed. ٱبْتِغَآءَ رَحْمَةٍۢ مِّن رَّبِّكَ is added to indicate that the intention of a person should be that if Allah grants him the means, he will give to others too.

17-29   And make not thy hand to be shackled to thy neck, nor stretch it forth to the utmost (limit) of its stretching forth, lest thou sit down blamed, stripped off.^a

وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ ٱلْبَسْطِ فَتَقْعُدَ مَلُومًۭا مَّحْسُورًا (۲۹)

17-29a: مَلُومًۭا – لَوۡم means blame, reproach, admonition, censure and لائم means one who reproaches, as in لَا يَخَافُونَ لَوْمَةَ لَآئِمٍۢ : not fearing the censure of any censurer (5:54). مَلُوم is the one who is censured, and اَلام means he was deserving of being blamed, and it is derived from مُلیم as in فَٱلْتَقَمَهُ ٱلْحُوتُ وَهُوَ مُلِيمٌۭ : So the fish took him into its mouth while he was blamable (37:142).

Moderation in spending: The hand being tied or shackled to the neck means being miserly, for which see مغلولة الید (5-64a), and stretching it means being extravagant. After the advice to spend in charity and the mention of financial distress, this verse gives a general principle for spending, namely that one should neither be miserly in spending because a miser does not even give in the way of Allah, nor should a person be a spendthrift because a spendthrift does not have anything left to give in the way of Allah. One hadith states ما عال من اقتصد  a person who practices moderation in spending does not get financially distressed. This also shows that saving some money is not against the teachings of Islam and is in fact the desired mode of managing one’s finances. The result of miserliness is disgrace, and extravagance leads to distress. However, giving one’s entire wealth in the way of Allah is not extravagance because it is not a misplaced expenditure but rather, it’s spending where there is the greatest necessity. The next verse shows that moderation in spending should not be abandoned whether in times of ease or scarcity.

17-30   Surely thy Lord makes plentiful the means of subsistence for whom He pleases, and He straitens. Surely He is ever Aware, Seer, of His servants.

إِنَّ رَبَّكَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرًۢا بَصِيرًۭا (۳۰)

In the name of Allah, the Beneficent, the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

17-1      Glory to Him Who carried His servant by night from the Sacred Mosque to the Remote Mosque, whose precincts We blessed, that We might show him of Our signs! Surely He is the Hearing, the Seeing.^a

سُبْحَـٰنَ ٱلَّذِىٓ أَسْرَىٰ بِعَبْدِهِۦ لَيْلًۭا مِّنَ ٱلْمَسْجِدِ ٱلْحَرَامِ إِلَى ٱلْمَسْجِدِ ٱلْأَقْصَا ٱلَّذِى بَـٰرَكْنَا حَوْلَهُۥ لِنُرِيَهُۥ مِنْ ءَايَـٰتِنَآ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ (۱)

17-1a: ٱلْمَسْجِدِ ٱلْأَقْصَا – اَقۡصی and قَصٰی  mean بُعد  remote. See 8-42a. The literal meaning of ٱلْمَسْجِدِ ٱلْأَقْصَا is the Remote Mosque. بیت المقدس literally The Holy House or Jerusalem is called ٱلْمَسْجِدِ ٱلْأَقْصَا because of the distance between Hijaz, the resident place of the Holy Prophet and Jerusalem (R). Some commentators have taken remote to indicate that the Holy Prophet was remote from uncleanness and impurities (RM). Both the explanations denoting remoteness and purity are equally applicable to Masjid Nabawi which is in Madinah, but in Hadith, the term مَسْجِدِ ٱلْأَقْصَا is used only for بیت المقدس.

بَـٰرَكْنَا – بارك  means blessed it, and بَرَکَة means goodness placed in something by Allah because بِرۡکة is a reservoir or tank in which water is stored, and thus, the blessing or goodness placed in something stays in it like water stays in a tank (R). The meaning of بَـٰرَكْنَا here is that the land is blessed with both spiritually and worldly goodness because the land with its rivers and trees is a blessed place from a worldly perspective, and is also a blessed place spiritually since many prophets resided in it.

حَوْل – Its literal meaning is to change and to separate from other things. See 4-98a. A year is called حَوْل because in it the earth completes a cycle around the sun, as in حَوْلَيْنِ كَامِلَيْنِ : two whole years (2:233). حَوْل الشَّیءِ is the side of an object towards which it can be turned, and derived from it is حَوْل meaning surroundings (R), which is the meaning in this verse.

The verse of the night journey or أَسْرَىٰ and the hadith regarding Mi‘raj : In this verse there is a mention of taking the Holy Prophet at night from Masjid Haram to Masjid Aqsa and commentators have understood this to mean the Mi‘raj because in the hadith of Mi‘raj, it is stated that the Holy Prophet was first taken to Bait al Muqaddas. There are many hadith about this subject, some are authentic (صیحح ), some are good (حسن ) and some are weak (ضعیف ) and there are many differences in them. Because of these differences some commentators have concluded that the Mi‘raj took place several times and not just once. However, the narration of this hadith from many companions in which there is mention of one Mi‘raj clearly testifies to the fact that the event is authentic and occurred only once, but because of the novelty of the event the narrators have reported it in different ways. The summary of this experience of Mi‘raj is that the Holy Prophet was first taken to Bait al Muqaddas and after that he was taken on an excursion of the heavens until he surpassed all the ranks that previous prophets had achieved. It also appears that the five daily prayers were mandated during the Mi‘raj.

Was the Mi‘raj with the physical body or not? There are two opinions about this in the Muslim nation. The majority consider the Mi‘raj to have been with the physical body, but there is a minority view that considers it to be a vision, and included in this later group are Hazrat Ayesha Siddiqa, Muawiyah and Hassan. Ibn Kathir, during his discussion on the subject, cites Ibn Abbas as follows:

 و اللّٰہ اعلم ای ذالك کان قد جاءہ و عاین من اللّٰہ فیه ما عاین علی ای حالاته کان نائما او یقظانا کل ذٰلك حق و صدق  : Allah knows best whether the Mi‘raj was with the physical body or without it. However, the Holy Prophet did go into the presence of Allah, the Most High, and saw what Allah showed him, and in whatever condition he was, whether in a vision or awake, all of it is true and correct. This is a wise thought process in the matter, and it is strange that people are ready to call those who think the Mi‘raj was a vision as disbelievers, merely on this pretext.

The arguments of those who claim a physical ascension: First, the incident has been described as a magnificent event to the extent that its narration begins with the glorification of Allah. Second, if the Mi‘raj was not thought to be physical, why would the Quraish reject it as false? Third, some of the Muslims reneged on Islam after hearing about the Mi‘raj, assuming it was physical. Fourth, the word عَبْدِ used in the verse is a composite of body and soul.

Studying the arguments one by one, the first is not strong because even if the Mi‘raj was purely spiritual, it does not in any way detract from the greatness of the event. Its greatness is from the fact that the Holy Prophet was elevated to a rank above that of all the prophets. The second argument, that the disbelievers would not have rejected Mi‘raj is also not a strong argument, because the disbelievers even rejected that the Holy Prophet received revelation. The answer given by Caliph Abu Bakr when this event was mentioned before him also points in this direction. His reply to the detractors was:

انی اصدقه علی ابعد من ذٰلك اصدقه علی خبر السماء غدوۃ اوروحة : I hold something even harder to imagine to be true. I consider him (Holy Prophet) to be true (when he says) that he receives Divine communication day and night. The third argument, that some Muslims on learning of this event apostatized, does not seem to be true. I have not seen anybody named in any hadith who apostatized because of the Mi‘raj and there are only general statements in some narrations that some people apostatized, which are contradicted by a hadith report. When Abu Sufiyan was asked by the Kaiser whether any Muslims had apostatized, he replied that no Muslim had reneged on his religion because of disappointment with his faith. This statement was given before Abu Sufiyan became a Muslim. The fourth reason is very weak because whatever one sees in a dream is not with this physical body, but the spirit is given another body in a dream. A vision is a condition of greater clarity than dream, and a spiritual body is bestowed to experience another world. Prophet Abraham said إِنِّىٓ أَرَىٰ فِى ٱلْمَنَامِ :I have seen in a dream (37:102) and the one seeing here is a spirit with a body, but the body given in a dream or vision is not a physical body. The physical body stays where it is, but the person can roam the world with the spiritual body and visit any number of other places. The dreams of prophets are not like the dreams of ordinary people, because their dreams have a reality which is difficult for ordinary people to comprehend, which results in misunderstanding prophetic visions.

Arguments to prove Mi‘raj did not happen with the physical body: It appears from a deliberation of the Quran and Hadith that the correct view about the Mi‘raj is the one that is held by the minority, namely that the Mi‘raj of the Holy Prophet was not with the physical body but with a unique spiritual body that Allah gives to His pious persons for visiting the spiritual world. The first evidence for a non-physical Mi‘raj comes from the Quran itself where it is stated in this same chapter after mentioning the night journey: وَمَا جَعَلْنَا ٱلرُّءْيَا ٱلَّتِىٓ أَرَيْنَـٰكَ : We made not the vision which We showed thee… (17:60). The night journey is called a vision here in clear words. The word vision is specifically associated with the world of dreams in which the physical body does not move, as stated in والرویا ما یری فی المنام : A vision is seen in a dream. Second, when the disbelievers demanded that the Holy Prophet ascend physically to the heaven تَرْقَىٰ فِى ٱلسَّمَآءِ : thou ascend into heaven, his reply was

 سُبْحَانَ رَبِّى هَلْ كُنتُ إِلَّا بَشَرًۭا رَّسُولًۭا : Glory to my Lord! Am I aught but a mortal messenger? (17:93). The reply shows that it is not for a mortal to leave the earth and go to heaven with the physical body, as is stated elsewhere: أَلَمْ نَجْعَلِ ٱلْأَرْضَ كِفَاتًا۔ أَحْيَآءًۭ وَأَمْوَٰتًۭا : Have We not made the earth draw to itself; The living and the dead (77:25-26). Third, it is clearly stated in a hadith in Bukhari that the Mi‘raj took place in the state when:

 فیما یری قلبه و تنام عینهٗ و لا ینام قلبه : His heart was seeing and his eyes were sleeping but the heart was not sleeping, and in the end of this hadith, it is stated:

 واستیقظ و ھو فی المسجد الحرام : Then he woke up and he was in Masjid al Haram. All this evidence shows that the night journey (أَسْرَىٰ) and the Mi‘raj took place while the Holy Prophet was asleep. In another narration which is also in Bukhari, the condition in which the Mi‘raj took place has been described as: بین النائم و الیقطان : between sleep and wakefulness, in a state of semi alertness. Fourth, it is proven that whatever the Holy Prophet saw in the Mi‘raj, he also saw on this earth in a vision or dream. The first place is Bait al Muqaddas. It is stated in a hadith that when the disbelievers did not accept the word of the Holy Prophet and asked him about the situation in Bait al Muqaddas, Allah brought the Bait al Muqaddas before the Holy Prophet in a vision and the Holy Prophet was able to fully respond to the query of the disbelievers and tell them everything:

 قمت فی الحجر فجلی اللّٰہ لی بیت المقدس فطفقت اخبر ھم عن اٰیاته و انا انظر الیه. : I stood up on a stone and Allah brought Bait al Muqaddas before me and I began to tell them of its signs while I was looking at it. The sights of heaven and hell are discussed next. It is narrated in the hadith of کسوف eclipse of the sun that the Holy Prophet said ‘Everything was shown to me while here, and even heaven and hell’. This statement was made when the Holy Prophet was leading the special prayer said at the time of a solar eclipse. Accordingly, in the Book ابواب الکسوف in Bukhari, a hadith narrated by Asma bint Abu Bakr, has the following statement:

 ما من شئ کنتُ  لم اَرَہ الا و قد ریئتهٗ فی مقامی ھذا حتی الجنة و النار :There is nothing that I did not see but it was shown to me here, while offering the prayer, and this included even heaven and hell. The third consideration is the meeting with Allah. The scene described during the Mi‘raj in the words: دَنَا فَتَدَلَّىٰ : he drew near, drew nearer yet (53:8) is replicated in an authentic narration by Maaz in Tirmidhi and Ahmed in which the Holy Prophet said: I saw my Lord in the most beautiful way, and this is a statement made while in this world: انی قمت من اللیل فصلیت …فا ذا انا بربی فی احسن صورۃ…فرایت وضع کفه بین کتفی حتی وجدت بردانا ملہ بین صدری  

I got up at night and said my prayer… then all of a sudden, I saw my Lord in the most beautiful way…then I saw my Lord placed His hand between my shoulders and I felt the coolness of His fingers in my chest.

Since the visions of Allah, heaven, hell and Bait al Muqaddas were all seen in Makkah or Madinah, it follows that Allah allows these spiritual visualizations here in this world and it is not necessary for a person to travel physically from where they are. This is not to deny that Allah has the power to lift a person and take him till he sees heaven, or to bring heaven to a person so that he can see it. There is no difference in the power required to do either, and neither is there any doubt in the power of Allah to show a replica of something at another location while the original stays in its place.

The purpose of the Mi‘raj is also revealed here and is given as: لِنُرِيَهُۥ مِنْ ءَايَـٰتِنَآ : that We may show him of Our signs. Since the purpose of the Mi‘raj was to show the Holy Prophet some of the signs of Allah, what was shown to the Holy Prophet during the Mi‘raj were signs of a different reality. The Mi‘raj maps out the infinite spiritual blessings of the Holy Prophet and reveals that he had reached the highest station, never before achieved by any human or angel. It is also possible that in this night journey, there is an indication of the migration that the Holy Prophet had to undertake, and Aqsa represents Madinah, and the mosque that was going to be constructed in it from which the blessings of Islam were to spread in the world. It is also possible that while Masjid Aqsa refers to the Bait al Muqaddas, the journey can be understood differently because in some of the hadith narrations about Mi‘raj, it is stated that at the first destination in the journey, the Holy Prophet prayed in Madinah and the second destination was Bait al Muqaddas.

There is an indication in أَسْرَىٰ , the Holy Prophet’s night journey from Masjid Haram to Masjid Aqsa, that Bait al Muqaddas which was the residence of the prophets of Bani Israel, will be given to the followers of the Holy Prophet, since Christianity and Judaism had become devoid of pious people who could inherit this holy land. By virtue of a Divine promise it was necessary that the other line of Prophet Abraham’s descendants be made the owner of this holy land. The projection is that the Holy Prophet has been made the inheritor of the blessings of the Israelite prophets, and this is the reason why the Holy Prophet was shown during the Mi‘raj that he was leading all the prophets in a congregational prayer. The Quran only mentions the أَسْرَىٰ the night journey to Bait al Muqaddas but has no mention of the Mi‘raj which reinforces the opinion that the special reference here is to the granting of Bait al Muqaddas to the Holy Prophet and his being given the blessings of all previous prophets as inheritance. This view is lent further support by the Divine attributes of Hearing and Seeing mentioned in the last words of the verse, as if to say that the God Who hears the conversations of His creation and sees their deeds, is now acting to make another nation as the inheritor of all the blessings. This interpretation is supported by the mention of Prophet Moses and of the trouble created in the earth by the Bani Israil in the verses that follow.

Some have taken the pronoun هُوَ he in هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ : He is Hearing, Seeing to refer to the Holy Prophet, but in this case, the meaning will simply be that the Holy Prophet is foremost in hearing the words of Allah and foremost in seeing Allah. However, since ٱلسَّمِيعُ the Hearing and ٱلْبَصِيرُ the Seeing are attributes of Allah, it is more apt to apply the pronoun هُوَ to Allah.

When did the Mi‘raj take place: The common opinion is that the Mi‘raj took place in the tenth or eleventh year of the Call. In my opinion, this date is incorrect. In discussing the period of revelation of this chapter, it is shown that the revelation took place in the fourth or fifth year of the Call and the testimony of Ibn Masud in this matter is very reliable. The mention of the Mi‘raj in this chapter clearly shows that the Mi‘raj happened before the revelation of this chapter. An even greater proof is that there is a reference to this event in Surah Najam which was revealed even earlier.

17-2      And We gave Moses the Book and made it a guidance to the Children of Israel (saying): Take no guardian beside Me—^a

وَءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ وَجَعَلْنَـٰهُ هُدًۭى لِّبَنِىٓ إِسْرَٰٓءِيلَ أَلَّا تَتَّخِذُوا۟ مِن دُونِى وَكِيلًۭا (۲)

17-2a: The purpose of teaching monotheism: This chapter particularly draws attention to the condition of the Jews, and this is clear from the discussion in the first and last sections of this chapter. The next chapter contains a similar discussion about Christianity. There is also an indication about the condition of the Jews in the mention of the night journey in the first verse, as is clear from the preceding note. The first thing stated in this verse is that the Torah was revealed for the guidance of Bani Israil and the main law that it propounds is not to rely on anyone besides Allah. وَكِيل is used in the sense of موکول الیه , one to whom affairs are entrusted. The practical manifestation of توحید monotheism is not to rely on any but Allah. Just professing monotheism verbally is of no benefit unless one shows it in practice, by relying for one’s affairs only on Allah, and not on any human.

17-3      The offspring of those whom We bore with Noah. Surely he was a grateful servant.^a

ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ ۚ إِنَّهُۥ كَانَ عَبْدًۭا شَكُورًۭا (۳)

17-3a: ذُرِّيَّةَ – They are called ذُرِّيَّةَ either because of their likeness to the followers of Noah or because the Bani Israel were the offspring of Noah. The mention of Noah is to remind the Bani Israel that when people show gratitude, Allah intervenes to create a way out of their difficulties.

17-4      And We made known to the Children of Israel in the Book: Certainly you will make mischief in the land twice, and behave insolently with mighty arrogance.^a

وَقَضَيْنَآ إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ فِى ٱلْكِتَـٰبِ لَتُفْسِدُنَّ فِى ٱلْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّۭا كَبِيرًۭا (۴)

17-4a: قَضَيْنَآ – See 15-66a for its meaning.

Bani Israel causes strife twice and is visited by devastation twice: Bani Israel were warned in their scripture that they would cause strife twice. Commentators differ about which two events constitute the ones referred to in the Quran, but the Quran itself has made them clear. لُعِنَ ٱلَّذِينَ كَفَرُوا۟ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ عَلَىٰ لِسَانِ دَاوُۥدَ وَعِيسَى ٱبْنِ مَرْيَمَ ۚ Those who disbelieved from among the Children of Israel were cursed by the tongue of David and Jesus, son of Mary (5:78). The two curses are the news of the impending disasters that were given, first by Prophet David and then by Prophet Jesus. Although Jerusalem was attacked several times with varying levels of destruction, but the complete devastation of the Jewish nation happened only twice as clearly stated in: لِيَدْخُلُوا۟ ٱلْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍۢ  : that they enter the mosque as they entered it the first time (17:7). The first destruction took place about 400 years after Prophet David and about 600 years before Prophet Jesus when the Babylonians under Nebuchadnezzar conquered Jerusalem and burned down the Hekal. The second time it was the Romans under Titus who destroyed the Hekal about seventy years after Prophet Jesus. It is these destructions that the verse references, and these destructions are stated to be the result of Bani Israel’s disobedience and rebellion. Prophet David and Prophet Jesus are singled out because the material blessings given to the Israelites climaxed through Prophet David and the spiritual blessings climaxed through Prophet Jesus. However, on both these occasions, Bani Israel displayed extreme ungratefulness and disobedience, and so were called to account. The words of Prophet Jesus are worth mentioning here: And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh…there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled (Luke 21: 20-24). In Mathew 23:38 and 24:2, there is a clear prophecy of the destruction of the Hekal.

17-5      So when of the two, the first warning came to pass, We raised against you Our servants, of mighty prowess, so they made havoc in (your) houses. And it was an accomplished threat.^a

فَإِذَا جَآءَ وَعْدُ أُولَىٰهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًۭا لَّنَآ أُو۟لِى بَأْسٍۢ شَدِيدٍۢ فَجَاسُوا۟ خِلَـٰلَ ٱلدِّيَارِ ۚ وَكَانَ وَعْدًۭا مَّفْعُولًۭا (۵)

17-5a: جَاسُوا۟  – Its root is جَوۡس which means تردّد repeated comings and goings and another meaning is to seek something wholeheartedly (LA). The meaning in the present context is that those people will enter towns in search of Israelites so that none survive.

ٱلدِّيَارِ – It is the plural of دار  which means both residence and town. It is derived from دَور which means to surround because a wall surrounds a house (R).

Raising the Babylonians: Allah’s calling the Babylonians who destroyed the Bani Israel as عِبَادًۭا لَّنَآ  Our servants and also using the word بَعَثْنَا We raised (See 2-246a) is meant only to indicate that Allah had appointed the Babylonians for the destruction of the Israelites and this destruction was a chastisement for the Israelites. It does not mean that Allah had sent revelation to the Babylonians or that they were upright men of God.

17-6      Then We gave you back the turn against them, and aided you with wealth and children and made you a numerous band.^a

ثُمَّ رَدَدْنَا لَكُمُ ٱلْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَـٰكُم بِأَمْوَٰلٍۢ وَبَنِينَ وَجَعَلْنَـٰكُمْ أَكْثَرَ نَفِيرًا (۶)

17-6a: كَرَّةَ – The literal meaning of کرّ is to return to a thing either physically or by actions (R), as in فَلَوْ أَنَّ لَنَا كَرَّةًۭ فَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ : Now, if we could but once return, we would be believers (26:102) where by كَرَّةَ is meant return back to the earth. Derived from کرّ are تکرار repetition, reiteration, recurrence and مکر  deception, deceit. By كَرَّةَ here is meant dominance because now it was the Israelites turn to become dominant over their enemies.

This كَرَّةَ or dominance mentioned here came about through Cyrus II of Persia who allowed the Jews to return to Jerusalem and rebuild the Hekal and this transpired in 536 BC.

نَفِيرً – It means band, party, company, group. See 9-38a.

17-7      If you do good, you do good for your own souls. And if you do evil, it is for them. So when the second warning came, (We raised another people) that they might bring you to grief and that they might enter the Mosque as they entered it the first time, and that they might destroy, whatever they conquered, with utter destruction.^a

إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا ۚ فَإِذَا جَآءَ وَعْدُ ٱلْـَٔاخِرَةِ لِيَسُـۥٓـُٔوا۟ وُجُوهَكُمْ وَلِيَدْخُلُوا۟ ٱلْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍۢ وَلِيُتَبِّرُوا۟ مَا عَلَوْا۟ تَتْبِيرًا (۷)

17-7a: لِيَسُـۥٓـُٔوا۟ وُجُوهَكُمْ – For the meaning of وجه see 2-112a. It can mean the face because the signs of affliction and sorrow show on the face and it can also mean self, body or person because by سوء here is meant killing, plunder and enslaving and these are things that impact the being and body of a person. The يَسُـۥٓـُٔوا۟ or the killing and plunder, is by a group that is not mentioned but this unknown group can be described by the same statement as in 17:5 بَعَثْنَا عَلَيْكُمْ عِبَادًۭا We raised against you Our servants, of mighty prowess.

In this verse, first the general law of Allah is explained: any nation that strives for goodness will find that the benefits of goodness accrue to the nation itself. After this, the second devastation of Bani Israel is mentioned which shows that it was their corruption that again brought the chastisement mentioned here on them. After clearly mentioning the destruction of Hekal in this verse and by adding كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍۢ : as they entered the first time, it is shown clearly that the Hekal or Bait al Muqaddas was destroyed both times.

The history of Bani Israel repeated among the Muslims: The history of Bani Israel on the one hand, is a warning to the Muslims not to be ungrateful like the Israelites, and on the other it predicts a similar pattern in their own history. An authentic hadith draws attention to this in the statement: تتبعن سنن من قبلکم : what transpired with the Bani Israel will also transpire with the Muslims. Accordingly, the Muslim nation was also devastated twice. However, as Allah has granted the Kaa‘ba, the Sacred Mosque, a special nobility and has promised that it will never be destroyed by the hands of the enemy, the Kaa‘ba was not harmed by the two destructions of the Muslim caliphate. The first time was when Baghdad was sacked, which marked the end of the Abbasside caliphate, and the second time was when the European allied powers dismantled the Ottoman Empire and parceled its pieces among themselves and brought to end the Islamic Caliphate. Just as the first destruction led to the establishment of a glorious Islamic kingdom, the second destruction will Inshallah do the same.

17-8      It may be that your Lord will have mercy on you. And if you

              return (to mischief), We will return (to punishment). And We have made hell a prison for the disbelievers.^a

عَسَىٰ رَبُّكُمْ أَن يَرْحَمَكُمْ ۚ وَإِنْ عُدتُّمْ عُدْنَا ۘ وَجَعَلْنَا جَهَنَّمَ لِلْكَـٰفِرِينَ حَصِيرًا (۸)

17-8a: حَصِيرًا – حَصۡر  means to limit, restrict, confine and حَصِيرً means one who restricts, confines or imprisons and further its meaning are said to be سِجۡن prison and فراش bedding (IJ).

After mentioning the two chastisements, there is mention of Allah’s mercy which took the form of Allah sending Holy Prophet as a mercy for all nations. The implication is that if the Israelite nation accepts the Holy Prophet, Allah will have mercy on them and take them out from their present condition of humiliation and deprivation. By عُدتُّمْ is meant their return to mischief and by عُدْنَا their chastisement again by Allah.

17-9      Surely this Qur’an guides to that which is most upright, and gives good news to the believers who do good that theirs is a great reward,^a

إِنَّ هَـٰذَا ٱلْقُرْءَانَ يَهْدِى لِلَّتِى هِىَ أَقْوَمُ وَيُبَشِّرُ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمْ أَجْرًۭا كَبِيرًۭا (۹)

17-9a: The excellence of the Quran compared to the Torah: In verse 17:2 the Book given to Moses was mentioned and that Allah made it a guidance for Bani Israel. The mention of the Quran in this verse sets up a comparison with the Torah and there are two things that are worthy of attention. There is no specific nation as the object of the verb یھدی  guidance unlike in verse 17:2 where the mention of guidance in the Torah is confined to Bani Israel, as in هُدًۭى لِّبَنِىٓ إِسْرَٰٓءِيلَ. So, by یھدی is meant that the Quran shows the way to all the people. The second point is that this path is called أَقْوَمُ which indicates that by comparison this way is more powerful than the way of the Torah. The teaching of the Torah was also potent, but it was only for a certain time and for only one nation. The teaching of the Quran is for all nations and for all times to come and allows for the fulfillment of all human potentialities. Hence the Quran is more powerful and lasting than the Torah. After mentioning the two calamities that befell the Bani Israel, the characterization of the Quran as أَقْوَمُ indicates that although hardships will also befall the Muslims but since the Quranic teachings are stronger and will last forever, the Muslims will not reach the condition that Bani Israel reached, and after their calamities Allah will once again assist the Muslims and provide succor.

17-10   And that those who believe not in the Hereafter, We have prepared for them a painful chastisement.

وَأَنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًۭا (۱۰)