Tag: sunnah

In the name of Allah, the Beneficent, the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

19-1      Sufficient, Guide, Blessed, Knowing, Truthful God.

كٓهيعٓصٓ (۱)

19-1a: Umm Hani has narrated from the Holy Prophet, peace be upon him, that the letters represent the attributes of Allah کاف ھاد عالم صادق Sufficient Guide Knowing Truthful. In this case the letter یا will be an interjection or vocative particle. However, in the commentary by Sa’id ibn Jubayr in Ibn al Athir, the meaning of the letters is mentioned as (under the word یمن ) کاف ھاد یمین عزیز صادق where یا stands for یمین . The meaning of یامن and یمین is given as the Blessed one, in the same way as the meaning of قادر and قدیر is the Powerful one.

19-2      A mention of the mercy of thy Lord to His servant Zacharias —

 ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُۥ زَكَرِيَّآ (۲)

19-3      When he called upon his Lord, crying in secret.^a

 إِذْ نَادَىٰ رَبَّهُۥ نِدَآءً خَفِيًّۭا (۳)

19-3a: خَفِيًّۭا – خفیّ is that which is hidden, concealed, invisible. نِدَآءً خَفِيًّۭا means his voice was concealed from the people.

This chapter is started with the mention of Prophet Zacharias to show that in the same era as Prophet Jesus, pious people lived before him. The Bible records about Prophet Zacharias and his wife: They were both righteous before God, walking in all the commandments and ordinances of the Lord, blameless (Luke 1:6). The real purpose of this chapter is to provide conclusive arguments against Christian beliefs. One of their core beliefs is the unique sinlessness of Prophet Jesus, so the verses show how the Quran holds all prophets to be sinless. Hence it begins with the mention of a prophet whom the Christian scriptures admit as righteous and flawless, and it includes his wife in the same category.

Secrecy and earnest supplication in prayer: The rule for prayer is elsewhere given as: ٱدْعُوا۟ رَبَّكُمْ تَضَرُّعًۭا وَخُفْيَةً : Call on your Lord humbly and in secret (7:55). تضرع  means to beseech, implore, beg for, request. Praying secretly is not incompatible with earnest beseeching, and in fact imploring God is best done when praying secretly from people. Our Holy Prophet, peace be upon him, in addition to the supplications he made for humanity in his daily prayers, supplicated mostly in the night prayer, or tahajjud, which is offered at a time when others are unaware. This command is for the majority of supplications, but it is not necessary for every prayer to be privately done. Some prayers are offered collectively in gatherings and collective supplications have their own special atmosphere of humble pleading. However, the major portion of our supplications should be made privately.

19-4      He said: My Lord, my bones are weakened, and my head flares with hoariness, and I have never been unsuccessful in my prayer to Thee, my Lord.^a

قَالَ رَبِّ إِنِّى وَهَنَ ٱلْعَظْمُ مِنِّى وَٱشْتَعَلَ ٱلرَّأْسُ شَيْبًۭا وَلَمْ أَكُنۢ بِدُعَآئِكَ رَبِّ شَقِيًّۭا (۴)

19-4a: عَظْمُ – Its plural is عِظام and it means bone, as in فَكَسَوْنَا ٱلْعِظَـٰمَ لَحْمًۭا  : then We clothe the bones with flesh (23:14). عَظُمَ الشَّیۡءُ is a bone to grow until large, and from there the word is used metaphorically for anything to be or become great, big, large, to grow, become grand, and magnificent whether intellectually or physically. عظیم great is derived from it. The singular is used here to evidence the gender.

ٱشْتَعَلَ – شَعۡل means fire when it blazes and اِشتعال means to fly into anger, and when used to describe color, it means for hair to turn mostly white.

شَيْبًۭ – It is the greying of hair (R- LA).

Acceptance of Prophet Zacharias’ prayers and its reason: بِدُعَآئِكَ can be interpreted in two ways. The first is in my prayer to You and the second is your calling me to your submission. If the first interpretation is adopted, then the meaning will be: After praying to you I have never been devoid of blessings. Prophet Zacharias said this because maybe during that time people made public supplications but were spiritually far from God. The message conveyed is that Allah does not waste prayers made in sincerity. According to the second interpretation, the meaning will be: By submitting to You, I have not been deprived of any blessing. In both cases the message is that a person does not suffer any deprivation or loss by fully submitting to God. The common interpretation is that all prayers of Prophet Zacharias had been accepted, but I do not think such a statement fits the context. The meaning cannot be: my previous supplications have been granted, so grant this as well. Rather, Prophet Zacharias is describing the general condition of his time, how people don’t devotedly serve Allah, supplicate to Him sincerely, or obey Him and hence they are devoid of His blessings, however he has obeyed and submitted to Allah and been enriched. He mentions his old age because he can see that the time of his death is near, and he is worried as to what will become of his nation after he is gone. This is made clear in the next verse إِنِّى خِفْتُ ٱلْمَوَٰلِىَ مِن وَرَآءِى : I fear my kinsfolk after me (19:5) I am afraid that after my death (based on the meaning of مِن وَرَآءِى ) evil people will cause harm to the nation rather than any kind of benefit.

19-5      And I fear my kinsfolk after me, and my wife is barren, so grant me from Thyself an heir

وَإِنِّى خِفْتُ ٱلْمَوَٰلِىَ مِن وَرَآءِى وَكَانَتِ ٱمْرَأَتِى عَاقِرًۭا فَهَبْ لِى مِن لَّدُنكَ وَلِيًّۭا (۵)

19-6      Who should inherit me and inherit of the Children of Jacob, and make him, my Lord, acceptable (to Thee).

يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ ۖ وَٱجْعَلْهُ رَبِّ رَضِيًّۭا (۶)

19-6a: رَضِي – It can be interpreted in two ways: مرضی: One with whom God is pleased and راضی One who is pleased with God, as in رَاضِيَةًۭ مَّرْضِيَّةًۭ well pleased; well pleasing (89:28). For رضا refer to 3-15a.

What Prophet Zacharias means by inheritance: What is it that Prophet Zacharias is worried about? Is it that he cannot see anyone after him to guide his nation on the right path or is it that he has strived to build a fortune, and he cannot see a worthy successor to take care of it? Do prophets and righteous people worry about their fortune or about their nation? The Shia sect and another mistaken group thinks that by يَرِثُنِى  is meant an inheritor for his fortune. There can be no greater insult for a righteous person than to say that after reaching old age and seeing death staring him in the face, he is worried that his paternal cousins will inherit his fortune and hence he prays that he should have a son who can take care of his assets. This is an affront to the Quranic words. The addition to يَرِثُنِى inherit me of وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ inherit of the Children of Jacob is sufficient to reject such an erroneous interpretation. Was there an ancestral inheritance of the Children of Jacob that Prophet Zacharias did not get, and he now desires that those lands and possessions of Prophet Jacob that have been passed down should be inherited by this heir as well? These are foolish ideas. The inheritance of righteous people is knowledge and guidance. Allah had sanctified the Israelite nation, or the Children of Prophet Jacob, with special spiritual blessings and guidance, and that is what is meant here by inheritance. By inherit me is meant to inherit the knowledge that Prophet Zacharias had been given.

19-7      O Zacharias, We give thee good news of a boy, whose name is John: We have not made before anyone his equal.^a

يَـٰزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَـٰمٍ ٱسْمُهُۥ يَحْيَىٰ لَمْ نَجْعَل لَّهُۥ مِن قَبْلُ سَمِيًّۭا (۷)

19-7a: مسمّی – Refer to 13-33a. It means namesake and also equal to or the like of. The meaning here as the like of is attributed to Mujahid, Ata and others.

What is meant by none equal to Prophet John: For the name John refer to 3-38a. It is stated in the Bible: And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name (Luke 1:59-61). If مسمی is taken to mean namesake, it means there has not been anyone in their family by this name. If indeed there had never been a person named John, this is not anything meritorious to be mentioned in the Quran. What it really means is that there has been none equal to him before.

The sinlessness of Prophet John: The question arises: in what way was there none equal to him? Some commentators say that it is because Prophet John never sinned against God and sinful thoughts never even crossed his mind. There is also a hadith: ما من احد من ولد اٰدم الا وقد اخطأ او ھم بخطیئة اِلّا یحیٰی بن زکریا علیہما اسلام لم بخطیئة و لم یعملھا There is none from the sons of Adam but that he committed a fault or an intention to commit a fault except for John, son of Zacharias, for he never made any intention to commit a fault or committed any fault. Interestingly, there is a similar admission in the gospel: Verily I say unto you, Among them who are born of women there hath not risen a greater than John the Baptist (Matthew 11:11). In reality the statement only applies to his generation, as is indicated in the reason for naming him John in note 3-39a. The name Yahya یحییٰ , the Arabic version of John, shows that he will not be a sinner, unlike most in his generation. The prayer of Prophet Zacharias also hints at the general moral decrepitude of the time and it refers specifically to that generation. It is possible that the Quranic words hint that the attributes possessed by Prophet John will be such that they have not been given to any other in the Israelite dispensation. This would be a reference to his prophethood because in the Israelite dispensation every prophet came as a manifestation of particular attributes which had not been manifested by any prior prophet.

19-8      He said: My Lord, how shall I have a son, and my wife is barren, and I have reached extreme old age?^a

قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَـٰمٌۭ وَكَانَتِ ٱمْرَأَتِى عَاقِرًۭا وَقَدْ بَلَغْتُ مِنَ ٱلْكِبَرِ عِتِيًّۭا (۸)

19-8a: عِتِيًّۭا – عَتَی (verbal noun عُتُوّا and عِتِّی ) means was arrogant and exceeded the limits, acted tyrannically, as in عَتَوْ عُتُوًّۭا كَبِيرًۭا revolt in great revolt (25:21) and عَتَتْ عَنْ أَمْرِ رَبِّهَا : rebelled against the commandment of its Lord (65:8). The meaning here of عِتِیّ is a state which is irredeemable (R) or going to extremes (LA). Similar words are used in the chapter Al

‘Imran; refer to 3-40a.

19-9      He said: So (it will be). Thy Lord says: It is easy to Me, and indeed I created thee before, when thou wast nothing.

قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌۭ وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْـًۭٔا (۹)

19-10   He said: My Lord, give me a sign. He said: Thy sign is that thou speak not to people three nights, being in sound health.^a

قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةًۭ ۚ قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَـٰثَ لَيَالٍۢ سَوِيًّۭا (۱۰)

19-10a: سَوِيًّۭا – سَوِیّ is that which in its manner and condition is free from extremes, as in: أَصْحَـٰبُ ٱلصِّرَٰطِ ٱلسَّوِىِّ : follower of the even path (20:135). رجلٌ سویٌ is one who in his manners and disposition is of even keel, not exceeding and not falling short (R). The majority take the meaning of سَوِیّ as being well, not suffering from any disability (RM). For further explanation, refer to 3-41a.

19-11    So he went forth to his people from the sanctuary and proclaimed to them: Glorify (Allah) morning and evening.

فَخَرَجَ عَلَىٰ قَوْمِهِۦ مِنَ ٱلْمِحْرَابِ فَأَوْحَىٰٓ إِلَيْهِمْ أَن سَبِّحُوا۟ بُكْرَةًۭ وَعَشِيًّۭا (۱۱)

19-12   O John, take hold of the Book with strength. And We granted him wisdom when a child,^a

يَـٰيَحْيَىٰ خُذِ ٱلْكِتَـٰبَ بِقُوَّةٍۢ ۖ وَءَاتَيْنَـٰهُ ٱلْحُكْمَ صَبِيًّۭا (۱۲)

19-12a: حُكْمَ – Refer to 10-1b. It refers to wisdom or understanding of the Book of Allah (IJ).

Most commentators have taken the Book to mean the Torah. There is no problem if the Book is the Torah since all the Israelite prophets acted in accordance with the Torah and asked the people to do the same. Even the teachings of Prophet Jesus make it obligatory to act according to the Torah. However, most probably, by Book is meant Prophet John’s own book because the time of his ministry is being mentioned. What comes next وَءَاتَيْنَـٰهُ ٱلْحُكْمَ صَبِيًّۭا : And We granted him wisdom when a child refers to the time before his prophethood, to the prerequisites of prophethood which are given from the very beginning and include understanding, wisdom, mercy, piety, and avoiding sin. The principle of the sinlessness of prophets is established simultaneously. In my opinion, the second interpretation of the Book is preferable because يَـٰيَحْيَىٰ خُذِ ٱلْكِتَـٰبَ بِقُوَّةٍ : O John, take hold of the Book with strength is a direct revelation.

19-13   And kind-heartedness from Us and purity. And he was dutiful,^a

وَحَنَانًۭا مِّن لَّدُنَّا وَزَكَوٰةًۭ ۖ وَكَانَ تَقِيًّۭا (۱۳)

19-13a:  حَنَان – حَنِیۡن is affectionate yearning and حَنَان means mercy or kind-heartedness (R). حَنَّان is an attributive name of Allah, and means extremely merciful (LA). حَنَانًۭا مِّن لَّدُنَّا can be interpreted to mean took mercy on him or, put mercy into his heart. The latter meaning has been adopted in the translation because three things are mentioned that are bestowed on prophets right from the beginning: love for the creation of Allah born out of kind-heartedness, zakat, and abstaining from evil.

زَكَوٰة  – Its literal meaning is growth, increase, which is achieved by the blessing of Allah and a derivative isزَكَوٰة  which is given from one’s wealth. Here, as well as in غُلَـٰمًۭا زَكِيًّۭا a pure boy (19:19) we see individuals selected for purity because Allah makes some of his servants learned and pure of nature, and these traits are not acquired through a learning process, but received through the grace of Allah (R). Since تقویٰ or protection from sin is mentioned separately in this verse, growth in goodness which occurs through the blessing of Allah is meant, instead of simply the avoiding of sins.

19-14   And kindly to his parents, and he was not insolent, disobedient.

وَبَرًّۢا بِوَٰلِدَيْهِ وَلَمْ يَكُن جَبَّارًا عَصِيًّۭا (۱۴)

19-15   And peace on him the day he was born and the day he died, and the day he is raised to life!^a

 وَسَلَـٰمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّۭا (۱۵)

19-15a: Peace is mentioned here on three occasions, the day of birth, the day of death and the day of resurrection. Thus, the concept of peace is expanded to include three time periods. Peace at birth relates to the life of this world, peace at death is in regard to the condition in the grave or in  برزخ the intermediate stage, and peace at the time of resurrection relates to the day of judgement. Every prophet comes into this world in a state of peace, protected from the attacks of the devil, and he is at peace even after death, safe from the punishment of the grave, and he is safe on the Day of Requital, being safe from the punishment of hell.

17-53   And say to My servants that they speak what is best. Surely the devil sows dissensions among them. The devil is surely an open enemy to man.^a

وَقُل لِّعِبَادِى يَقُولُوا۟ ٱلَّتِى هِىَ أَحْسَنُ ۚ إِنَّ ٱلشَّيْطَـٰنَ يَنزَغُ بَيْنَهُمْ ۚ إِنَّ ٱلشَّيْطَـٰنَ كَانَ لِلْإِنسَـٰنِ عَدُوًّۭا مُّبِينًۭا (۵۳)

17-53a: This was a time when the persecution of Muslims by the disbelievers was at its height. The Holy Prophet was being ridiculed and scorned as a magician, astrologer, fabricator, and poet. At this crucial time, in the previous verse Muslims are given the good news that the disbelievers would eventually accept Islam. They are also instructed in this verse that despite the abuse, they should speak with their adversaries in the best way and not be harsh with them because the devil attempts to increase discord. Harsh words only increase persecution. For the meaning of نزَغ see 7-204a.

Is there not a lesson in this for the Muslims of today? Were the opponents bent upon exterminating Islam then, less than the ones today? The fact is that truth and righteousness can only be propagated in the world with gentleness. Without being harsh, we can show our dislike of the actions perpetrated by the Christian nations, intoxicated with their dominance. The indication in the use of the word یرحمکم will have mercy on you in the next verse is that Allah may make them enter Islam.

17-54   Your Lord knows you best. He will have mercy on you, if He please, or He will chastise you, if He please. And We have not sent thee as being in charge of them.

رَّبُّكُمْ أَعْلَمُ بِكُمْ ۖ إِن يَشَأْ يَرْحَمْكُمْ أَوْ إِن يَشَأْ يُعَذِّبْكُمْ ۚ وَمَآ أَرْسَلْنَـٰكَ عَلَيْهِمْ وَكِيلًۭا (۵۴)

17-55   And thy Lord best knows those who are in the heavens and the earth. And certainly We made some of the prophets to excel others, and to David We gave the Zabur.

 وَرَبُّكَ أَعْلَمُ بِمَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ وَلَقَدْ فَضَّلْنَا بَعْضَ ٱلنَّبِيِّـۧنَ عَلَىٰ بَعْضٍۢ ۖ وَءَاتَيْنَا دَاوُۥدَ زَبُورًۭا (۵۵)

17-55a: The distinctiveness of Zabur(Psalms of Prophet David): The mention of some prophets excelling others refers to the excellence of the Holy Prophet. See 2-252a. This chapter starts with it being revealed that the Holy Prophet is the embodiment of the excellence of all previous prophets and has achieved the highest status of success and nearness to Allah that is possible for a human. This is why, after indicating the excellence of the Holy Prophet here, at the end of the section the Holy Prophet’s roya, or spiritual vision, known as the Mi‘raj or Ascension is mentioned. In verse 7:58 the global mission of the Holy Prophet is referred to as a measure of his excellence. The mention specifically of Zabur given to Prophet David is because of the intensity of its message, while in contrast, the lesson given by the Quran is one of gentleness even to the opponents of Islam as stated in يَقُولُوا۟ ٱلَّتِى هِىَ أَحْسَنُ  speak what is best. In addition, the successes to which attention is drawn in this chapter includes the promise that Masjid Aqsa, Bait-ul-Muqaddas will be given to the Muslims and this prophecy is specifically given in Prophet David’s Zabur: وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّـٰلِحُونَ [And certainly We wrote in the Book after the reminder that My righteous servants will inherit the land] (21:105). Prophet David and Zabur’s mention in this section is not disconnected from the general theme, rather it shows clearly the literary beauty with which the Quran carries the theme forward and despite the lapse of several sections in between, the focus is kept on the main message of the chapter.

17-56   Say: Call on those whom you assert besides Him; they have no power to remove distress from you nor to change.^a

قُلِ ٱدْعُوا۟ ٱلَّذِينَ زَعَمْتُم مِّن دُونِهِۦ فَلَا يَمْلِكُونَ كَشْفَ ٱلضُّرِّ عَنكُمْ وَلَا تَحْوِيلًا (۵۶)

17-56a: تَحْوِيلًا – It is derived from حال for which see 4-155a. To move from one place to another is تُحوّل and to be moved is تحویل   and these words are used to show that false gods cannot remove distress from one and place it on another. حِوَل  and تحوّل have the same meaning, as in لَا يَبْغُونَ عَنْهَا حِوَلًۭا they will not desire removal therefrom (18:108).

17-57   Those whom they call upon, themselves seek the means of access to their Lord — whoever of them is nearest — and they hope for His mercy and fear His chastisement. Surely the chastisement of thy Lord is a thing to be cautious of.^a

أُو۟لَـٰٓئِكَ ٱلَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ ٱلْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُۥ وَيَخَافُونَ عَذَابَهُۥٓ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًۭا (۵۷)

17-57a: وَسِيلَةَ – See 5-77a for its meaning. The Ibn Jarir commentary gives its meaning as nearness citing an Ibn Abbas narration.

أَيُّهُمْ – The ایّ in أَيُّهُمْ is either a relative pronoun (موصولہ ) which stands for يَبْتَغُونَ and it means that those who are nearest to Allah desire to get even closer through their obedience or ایّ is  interrogatory ( استفہامیہ) and the meaning is that they compete to see who is more closer to Allah.

How to achieve nearness to Allah: Which deities are mentioned in the verse? According to some these are jinn, according to others these are angels and another opinion is they refer to Jesus, Mary and Uzair (IJ). The last opinion is correct because obtaining nearness though deeds and obedience is mentioned in the beginning of the verse. The Quran does not speak of the jinn as being near to Allah and while angels are near to Allah, but they do not obtain this closeness through obedience and good deeds, nor is there any increase in their nearness over time. Hence the reference in this verse is to righteous persons like Prophet Jesus, with whom the greatest polytheistic practice is associated. Even in its present form, the Gospel of Prophet Jesus shows that he worshipped and prayed to One God so as to advance in nearness. Why would a god need to seek nearness to God?

The fear of God’s chastisement is to fear breaking His laws, as is best said through the tongue of the Best of Creation, Prophet Muhammad:  إِنِّىٓ أَخَافُ إِنْ عَصَيْتُ رَبِّى عَذَابَ يَوْمٍ عَظِيمٍۢ Surely I fear, if I disobey my Lord, the chastisement of a grievous day (6:15). So, the way to attain nearness to Allah is to follow the same path which these righteous persons walked: to obey the laws of Allah. It cannot be obtained by worshiping the righteous. A person who considers someone to be righteous and close to Allah should follow in their footsteps in order to obtain the same blessings. That would be the straight path.

17-58   And there is not a town but We will destroy it before the day of Resurrection or chastise it with a severe chastisement. That is written in the Book.

وَإِن مِّن قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ ٱلْقِيَـٰمَةِ أَوْ مُعَذِّبُوهَا عَذَابًۭا شَدِيدًۭا ۚ كَانَ ذَٰلِكَ فِى ٱلْكِتَـٰبِ مَسْطُورًۭا (۵۸)

17-58a: The previous verse states that even those near to Allah are ever fearful of His chastisement. Now it is stated that how can those who take these righteous people as deities escape chastisement, because while the righteous strove to increase in obedience, these people are taking Allah’s righteous servants as deities and boldly increasing in sinfulness. A sign that they are on the wrong path is that they will repeatedly be chastised, and accordingly it is stated elsewhere: وَقَالَتِ ٱلْيَهُودُ وَٱلنَّصَـٰرَىٰ نَحْنُ أَبْنَـٰٓؤُا۟ ٱللَّهِ وَأَحِبَّـٰٓؤُهُۥ ۚ قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم  :And the Jews and Christians say: We are the sons of Allah and His beloved ones. Say: Why does He then chastise you for your sins? (5:18). 17:58 specified that every town will be destroyed or chastised before the Day of Resurrection and this is written in the Book, by which is meant that it is in the knowledge of Allah and has been made manifest in the Quran. These words do not mean the coming of the Resurrection because then the destruction and severe chastisement would not have been mentioned separately. When the Day of Resurrection comes, there will be general destruction everywhere and the earth will crumble to pieces. So, the mention in this verse is of events that are to occur before that event during the time of the Holy Prophet. Destruction here means that habitations will be destroyed completely, and severe chastisement means that many types of calamities will visit them. As is apparent from other places in the Quran, Allah’s chastisement is sent for the reformation of the people, as in: أَخَذْنَآ أَهْلَهَا بِٱلْبَأْسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمْ يَضَّرَّعُونَ : We seized its people with distress and affliction that they might humble themselves (7:94). Allah’s mercy takes precedence over His wrath; hence the calamity of destruction occurs only rarely. Nevertheless, history is witness to the fact that many habitations in the world have been destroyed and it is also true that every human settlement is faced with different kinds of calamities throughout time. This happens because people exceed the limits in injustice and cruelty and Allah’s punishment is only to warn them and is for their sins, as is stated elsewhere فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَـٰقِبَةُ أَمْرِهَا خُسْرًا : So it tasted the evil consequences of its conduct, and the end of its affair was perdition (65:9) and وَكَأَيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِۦ فَحَاسَبْنَـٰهَا حِسَابًۭا شَدِيدًۭا وَعَذَّبْنَـٰهَا عَذَابًۭا نُّكْرًۭا : And how many a town which rebelled against the commandment of its Lord and His messengers, so We called it to severe account and We chastised it with a stern chastisement! (65:8).

17-59   And nothing hindered Us from sending signs, but the ancients rejected them. And We gave to Thamud the she-camel, a manifest sign, but they did her wrong, and We send not signs but to warn.^a

وَمَا مَنَعَنَآ أَن نُّرْسِلَ بِٱلْـَٔايَـٰتِ إِلَّآ أَن كَذَّبَ بِهَا ٱلْأَوَّلُونَ ۚ وَءَاتَيْنَا ثَمُودَ ٱلنَّاقَةَ مُبْصِرَةًۭ فَظَلَمُوا۟ بِهَا ۚ وَمَا نُرْسِلُ بِٱلْـَٔايَـٰتِ إِلَّا تَخْوِيفًۭا (۵۹)

17-59a: Quran does not reject miracles: Sometimes this verse is misinterpreted as a denial of miracles, or certain types of miracles, as if in this verse Allah states that He does not send signs now because the previous nations ignored them. If, in fact, the rejection of people can be a hindrance for Allah, then Allah should have stopped the system of sending messengers and prophets as well, because there is not a single prophet who was not rejected, as stated in: فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌۭ مِّن قَبْلِكَ  : But if they reject thee, so indeed were rejected before thee messengers (3:184) and يَـٰحَسْرَةً عَلَى ٱلْعِبَادِ ۚ مَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ: Alas for the servants! Never does a messenger come to them but they mock him (36:30). Misinterpreting this verse would be an objection about Allah’s Wisdom because it implies that Allah did not know initially that people will reject His signs, and it is only after the people rejected that Allah understood that it is useless to send signs. An incident that is cited in the commentary of this verse by Ibn Kathir and Ibn Jarir : the disbelievers demanded that the Safa Mountain be turned into gold and if that happened, they would believe. Allah’s response was to agree, but if they still did not believe, He would destroy them completely like the previous nations were destroyed. The Holy Prophet petitioned Allah and requested leniency for them and in response this verse was revealed. In this case then ٱلْـَٔايَـٰتِ the signs will be taken to mean the special sign that the Quraish demanded and by كَذَّبَ بِهَا rejected it the pronoun stands not for signs generally but to these particular signs. However, the ending words of the verse وَمَا نُرْسِلُ بِٱلْـَٔايَـٰتِ إِلَّا تَخْوِيفًۭا : and We send not signs but to warn do not support this explanation because the conversion of Safa to gold was not to تخویف warn. In addition, using the word نخوفہم and we warn in the next verse, conveys that just as in the past signs were sent to تخویف warn, similar signs are still being sent. Both these verses show that there is no denial of miracles. The context also shows that there is no denial of signs because in the previous verse it is stated clearly that Allah will continue to destroy or send severe chastisements in the world, and the next verse also mentions the sending of chastisements. So, taking الّا except as استثناۓ منقطع creating a separation from the text to state an exception the translation of the verse will read: Nothing has stopped Us from sending signs, but it has been the case that those for whom the signs were sent to learn a lesson, rejected them. The signs are sent for تخویف warning and are chastisements, stopping short of destruction, so that people may become afraid and turn to Allah.

The mention of giving Thamud the sign of the camel is a parenthetical sentence, inserted in the middle of the verse, as an example of a sign. This camel was made a sign for Thamud, but they treated it cruelly. What is the reason for specifically mentioning the camel? Out of the nations that were destroyed, Thamud, who inhabited Al Hijr north of Madinah, had the closest geographical proximity to the people of Hijaz. The plan that the opponents of the Holy Prophet made against him was the same as the plan that was hatched by the opponents of Prophet Saleh: قَالُوا۟ تَقَاسَمُوا۟ بِٱللَّهِ لَنُبَيِّتَنَّهُۥ وَأَهْلَهُۥ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِۦ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِۦ وَإِنَّا لَصَـٰدِقُونَ :They (the opponents of Saleh) said: Swear one to another by Allah that we shall attack him and his family by night, then we shall say to his heir. We witnessed not the destruction of his family, and we are surely truthful (27:49). A similar plan was hatched against the Holy Prophet even though Surah Naml, in which the plan against Prophet Saleh is mentioned, was revealed much before the plan hatched against the Holy Prophet. The killing of the camel by Thamud was a precursor to the killing of Prophet Saleh and maybe this was done so that he could not escape.

17-60   And when We said to thee: Surely thy Lord encompasses men. And We made not the vision which We showed thee but a trial for men, as also the tree cursed in the Qur’an. And We warn them, but it only adds to their great inordinacy.^a

وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِٱلنَّاسِ ۚ وَمَا جَعَلْنَا ٱلرُّءْيَا ٱلَّتِىٓ أَرَيْنَـٰكَ إِلَّا فِتْنَةًۭ لِّلنَّاسِ وَٱلشَّجَرَةَ ٱلْمَلْعُونَةَ فِى ٱلْقُرْءَانِ ۚ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَـٰنًۭا كَبِيرًۭا (۶۰)

17-60a: أَحَاطَ بِٱلنَّاسِ – For أَحَاطَة see 10-22a. The meaning here is to encompass with Divine power and the meaning of احٰیط بفلان is his destruction became near.

ٱلرُّءْيَا is associated specifically with dreams and here it refers to the ascension known as Mi‘raj as is established by Bukhari and other books of Hadith. However, calling it رؤیا عین vision of the eyes by some commentators is grammatically incorrect and hence it is not acceptable. Details of it have been discussed in 17:1a.

ٱلشَّجَرَةَ ٱلْمَلْعُونَةَ – According to Ibn Abbas, this is taken to be the tree of Zaqqum and it is called cursed because the people who eats its fruit will be cursed. However, based on note 2-35b. the devil was cursed because he refused and was proud and this refusal and pride has been referred to as an evil tree  خَبِيثَةٍۢ ٍ َشَجَرَة 14:26) in the Quran.

The vision of Mi‘raj : In this the last verse of the section, attention is again turned to the real theme by mentioning the vision referred to in the start of the chapter. It is stated that the disbelievers who consider themselves as very powerful are in the grasp of Allah and they will be destroyed. Some commentators consider this to be a reference to the Battle of Badr. The Mi‘raj vision is then mentioned which predicts the future successes of the Holy Prophet. Then the cursed tree, Zaqqum, is mentioned which is the food of the people in hell. This refers to the punishment of the opponents, or the purpose is to warn the people about the tree of evil or the tree of rebellion and pride. The vision and the cursed tree are both said to be a trial for people. The vision is called a trial because of how people struggled to believe in it. If the cursed tree is taken to be Zaqqum, it could be a trial because it is said that Abu Jahl, on hearing that the food of the people of hell will be Zaqqum, prepared a meal of dates and butter and scoffed that this is what they call Zaqqum. If the cursed tree stands for rebellion and pride, it is a trial because those who adopt this attitude land themselves in afflictions and sufferings.

17-11    And man prays for evil as he ought to pray for good; and man is ever hasty.^a

وَيَدْعُ ٱلْإِنسَـٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلْخَيْرِ ۖ وَكَانَ ٱلْإِنسَـٰنُ عَجُولًۭا (۱۱)

17-11a: عَجُول – عَجَلة is to seek something before its time and because this relates to bodily desire, in the terminology of the Quran it is used for things that deserves censure. Hence, it is said: اَلۡعَجلَةُ مِن الشیطان : haste is the work of the devil (R). عَاجِلَة means the world (LA) or worldly existence. The meaning of عَجُول is either that humans make haste in asking for evil and chastisement or that they are hasty in seeking gain and repelling harm. As a result, humans desire for themselves anything that profits them quickly without adequate consideration of its ultimate consequence, and thus fail to assess what is truly to their benefit and what is harmful.

What is meant by man making haste for evil: The common understanding of this verse is that in their haste, people often curse their children or their friends, but the context requires a meaning that has a broader significance. The previous verses mention that the Quran reveals to the people the path of virtue and benevolence and in the coming verses, there is a mention of the consequences of deeds. Hence what is conveyed here is that as humans are hasty, they strive for worldly benefit and abandon the path of real welfare and progress, and do not care for performing virtuous and moral deeds because their benefit is seen in the long term. Thus, a person, instead of being a seeker of his true welfare, becomes a seeker of evil by sacrificing his real benefit for short term gain. A similar statement by the Prophet Salih is quoted elsewhere in the Quran:

 لِمَ تَسْتَعْجِلُونَ بِٱلسَّيِّئَةِ قَبْلَ ٱلْحَسَنَةِ ۖ لَوْلَا تَسْتَغْفِرُونَ ٱللَّهَ لَعَلَّكُمْ تُرْحَمُونَ  : why do you hasten the evil before the good? Why do you not ask for forgiveness of Allah so that you may have mercy? (27:46). This interpretation encompasses the commonly understood meaning of this verse of cursing one’s family because a person tries to satisfy his immediate need for revenge and does not consider that what he is uttering is something detrimental to himself. In a hadith the Holy Prophet forbade people from cursing their children. Some people curse without giving it a thought, some do so jokingly, and some people in the throes of severe pain or a serious illness pray for death. All of these acts are forbidden.

Holy Prophet’s mercy: The Holy Prophet stated in a hadith: O Allah! I too am human, and like a human I feel pleased and like a human I get displeased. If I invoke evil for a believer, make it the source of his purification.

The connection of this verse with the previous section is that in that section the chastisement of Bani Israel was discussed, and here it is explained that in pursuit of instant gratification and short term benefit, people eventually become the source of their own sorrow.

17-12   And We made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you may know the numbering of years and the reckoning. And We have explained everything with distinctness.^a

وَجَعَلْنَا ٱلَّيْلَ وَٱلنَّهَارَ ءَايَتَيْنِ ۖ فَمَحَوْنَآ ءَايَةَ ٱلَّيْلِ وَجَعَلْنَآ ءَايَةَ ٱلنَّهَارِ مُبْصِرَةًۭ لِّتَبْتَغُوا۟ فَضْلًۭا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ وَكُلَّ شَىْءٍۢ فَصَّلْنَـٰهُ تَفْصِيلًۭا (۱۲)

17-12a: مَحَوْنَآ – مَحۡو means to erase, wipe out, obliterate. Among the blessed names of the Holy Prophet is اَلۡماحِی which means, according to a hadith narration, that Allah will wipe out disbelief through the Holy Prophet.

مُبْصِرَةًۭ  –  اَبۡصَر has two meanings. The first is saw, and the other is came out of disbelief towards the sagacity of belief. In فَمَنْ أَبْصَرَ فَلِنَفْسِهِۦ : so whoever sees, it is for his own good (6:104), this meaning applies here. The meaning of مُبْصِرَة in فَلَمَّا جَآءَتْهُمْ ءَايَـٰتُنَا مُبْصِرَةًۭ ۟ So when Our clear signs came to them is واضحة clear and open signs. In

 اتَيْنَا ثَمُودَ ٱلنَّاقَةَ مُبْصِرَةًۭ :We gave to Thamud the she-camel, a manifest sign (17:59), the meaning of مُبْصِرَة is taken as بَیّنة manifest or مُضِیئة enlightening (signs), with the last meaning fitting here (LA).

What is meant by effacing the sign of the night: The numbering of years and accounting of time by the alteration of the days and nights is well known and by ٱلْحِسَابَ here is meant the counting of years, and keeping account of months and days. However, it is stated in the verse that Allah has made them two signs. So, what is meant by this? Some have said that the related appendix is omitted, and the meaning is نیّری الیل و النہار what illuminates the night and day, referring to the moon and the sun being a sign. Then in this context, مَحۡو is taken to mean that the moon does not have its own illumination, or the sun erased the luster of the moon (RM).  Some theories propose that the moon has reached its present state through a slow process of cooling and Ibn Abbas has stated the same in Aasaar that in the beginning, the moon was iridescent like the sun but then its real light was erased (IJ). In one narration, this idea is ascribed to the Holy Prophet.

What is the point of mentioning this obvious fact when the subject of the first verse of this section is about requital of human actions and the same subject is continued in the next verse? The reason for this appears to be, that the obscurity of the night and darkness are metaphorical references for difficulties and hardships. After the first verse mentions that humans create difficulties for themselves because of haste, this verse provides consolation that difficulties ultimately pass away and are replaced by the light of the day. While this is good news for each individual to not panic during difficulties, but its placement after the mention of Bani Israel is especially good news for the Muslim nation, that if leaving the blessings of the Quran lands them in difficulties, even so, the darkness of the night will be erased and the day will be made to dawn on them. It is for this reason that the word used with ٱلَّيْلِ night is مَحۡو  erase, meaning the night will get eradicated. The word used with day is مُبْصِرَةًۭ   clarity which means the light of faith which will then illuminate the Muslim nation. The ending words of the verse that Allah has explained everything with distinctness indicate the remarkable veracity with which this verse reveals a manifest physical law in a scholarly manner, along with revealing a hidden spiritual truth with great clarity.

17-13   And We have made every man’s actions to cling to his neck, and We shall bring forth to him on the day of Resurrection a book which he will find wide open.^a

وَكُلَّ إِنسَـٰنٍ أَلْزَمْنَـٰهُ طَـٰٓئِرَهُۥ فِى عُنُقِهِۦ ۖ وَنُخْرِجُ لَهُۥ يَوْمَ ٱلْقِيَـٰمَةِ كِتَـٰبًۭا يَلْقَىٰهُ مَنشُورًا (۱۳)

17-13a: طَـٰٓئِر – See 3-49c for its meaning. Every action of a person, whether good or bad, flies away from the person and is therefore also called طَـٰٓئِر as in this verse and in   طَـٰٓئِرُكُم مَّعَكُمْ :Your evil fortune is with you (36:19) and طَـٰٓئِرُكُمْ عِندَ ٱللَّهِ : Your evil augury is with Allah (27:47). The meaning of طَـٰٓئِر here is ill fortune, that is, the bad outcome they faced because of their evil actions (R). The meaning of طَـٰٓئِر as actions is also narrated by Ibn Abbas (IJ).

This verse provides a very wise philosophical analysis of good and bad deeds and their outcomes. The word used for actions is طَـٰٓئِر which is lexicologically correct but refers to something flying away, meaning a deed once done flies out of the hands of a person and he has no more control over it. On one hand, a person loses control over the action and on the other its outcome is tied around the person’s neck, so it becomes like a necklace which cannot be taken off. Most people are unaware of the reality that they will lose control over the action they are committing because it will fly out of their hands, while its outcome will necessarily become part of their life. Hence most people are careless while committing actions and act as if everything is in their control. There are many who think while committing an evil action that they will do it just this once and will then repent. They do not realize that once a deed is done, it will not be in their hands to undo it. There are others who think that the outcome of their deed is not a big deal because they do not see the consequences of their deeds manifestly. Hence after affirming that Allah has made every action to cling to the doer’s neck, it is stated that although the outcome may not be seen manifestly in this world, on Judgment Day it will be present in the form of an open book and the veils preventing a person from seeing the consequences of their actions will be removed. In another place in the Quran, it is stated:

 لَّقَدْ كُنتَ فِى غَفْلَةٍۢ مِّنْ هَـٰذَا فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ ٱلْيَوْمَ حَدِيدٌۭ  : Thou wast indeed heedless of this, but now We have removed from thee thy veil, so thy sight is sharp this day (50:22). The book is here called كِتَـٰبًۭا مَنشُورًا a wide open book, indicating the person will be brought openly and manifestly before his deeds. Some have interpreted كِتَـٰبًۭا مَنشُورًا as follows: The consequences of a person’s actions are engraved on their soul because the effect of every action simultaneously affects a person’s spirit, but the outcome is hidden from the physical senses. But when these physical senses are severed by death, then the effects of the actions become manifest (RM). The objection to this interpretation is that it would imply that by the Day of Judgment is meant قیامت صغریٰ the lesser or smaller day of judgment, which is a person’s death, and this does not align with the verse. Nevertheless, it must be admitted that by a book is not meant a paper book on which people write with pen and ink. The honorable scribes described as کراماً کاتبین do not write with pen and ink on actual paper. The meaning of the Arabic word کتاب  has a range of meanings for which see 10-61a. Furthermore, the book is called كِتَـٰبًۭا مَنشُورًا a wide open book which does not lend itself to the idea of a book open on a particular page because in that case, its other pages would be hidden. Instead, the words indicate that the book is open in every part, and everything that is written on it can be seen in one glance. If this is not what is meant, then there is no point in calling it مَنشُور wide open. So, it is a book in the sense that a person’s actions are preserved in it, and it is wide open in the sense that all of a person’s actions are made clearly visible.

17-14   Read thy book. Thine own soul is sufficient as a reckoner against thee this day.^a

ٱقْرَأْ كِتَـٰبَكَ كَفَىٰ بِنَفْسِكَ ٱلْيَوْمَ عَلَيْكَ حَسِيبًۭا (۱۴)

17-14a: On the Day of Judgment a person’s own soul will be sufficient as a reckoner. This verse further elucidates the reality in the previous verse that the condition of the soul will ultimately manifest everything about it. So, the reading in the statement ٱقْرَأْ كِتَـٰبَكَ Read thy book refers to reading in a different sense,. The terminology used for reckoning is varied in other parts of the Quran. For example, in some places, the Quran states that a balance will be set up which indicates that the actions will be weighed, and in other places, as here, it is stated that a person’s own soul will audit itself, and in some verses, other people are called to read the book of deeds, as in هَآؤُمُ ٱقْرَءُوا۟ كِتَـٰبِيَهْ Lo! Read my book (69:19). In reality it is a mistake to presume we understand things that belong to the next world, based on our understanding of this world. However, to give us an idea so we can relate to it, the reality of the next world needs to be explained in terms of the things of this world. Everything that is mentioned in the Quran and Hadith is true but only Allah knows in what way it will come about.

17-15   Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray. And no bearer of a burden can bear the burden of another. Nor do We chastise until We raise a messenger.^a

مَّنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌۭ وِزْرَ أُخْرَىٰ ۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًۭا (۱۵)

17-15a: The subject of the first verse is continued and completed in this verse. After discussing the law of reward and punishment for actions and explaining that the reward and punishment will be clearly visible on the Day of Judgment, we are told that whosoever adopts guidance will see the good outcome of his actions in himself and the one who goes astray will see the outcome of his straying in himself. Thus, every person will see the visible outcome of their actions, described in the previous verse as كِتَـٰبًۭا مَنشُورًا in their own soul. This relationship of the outcome of actions with the soul is such that another person cannot take the responsibility for someone’s deeds, nor relieve another of the inevitable consequences. Hence the subject of personal responsibility is described exhaustively, with the added perspective that people are not ignorantly subjected to the law of requital, since Allah sends His messengers to inform them of how the reward and punishment of actions takes place. It is manifest from a number of Quranic verses that people will not be chastised unless a clear sense of what is good and bad is established amongst them by messengers sent by Allah. This is stated in many places in the Quran, as for example in:

 وَسِيقَ ٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ جَهَنَّمَ زُمَرًا ۖ حَتَّىٰٓ إِذَا جَآءُوهَا فُتِحَتْ أَبْوَٰبُهَا وَقَالَ لَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ رُسُلٌۭ مِّنكُمْ يَتْلُونَ عَلَيْكُمْ ءَايَـٰتِ رَبِّكُمْ  : And those who disbelieve are driven to hell in companies; until, when they come to it, its doors are opened, and the keepers of it say to them: Did not there come to you messengers from among you reciting to you the messages of your Lord (39:71) and أَوَلَمْ نُعَمِّرْكُم مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ ٱلنَّذِيرُ  :Did We not give you a life long enough, for him to be mindful who should mind? And there came to you the warner (35:37) and ٱلْغَيْظِ  كُلَّمَآ أُلْقِىَ فِيهَا فَوْجٌۭ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌۭ – قَالُوا۟ بَلَىٰ قَدْ جَآءَنَا نَذِيرٌۭ : Whenever a group is cast into it, its keepers ask them: Did not a warner come to you? They say: Yea, indeed a warner came to us (67:8-9). In the light of these clarifications, interpreting

 وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًۭا in any other way than Nor do We chastise until We raise a messenger is a grave error. Although one can glean some testimony about the existence of God and His Oneness from the study of nature and to a certain extent this is innate in human nature, information about life after death and the law of reward and punishment discussed above is given to the world only through the prophets, because the far-reaching consequences of deeds are not clear solely by the light of intellect. In reference to Allah’s guidance, the verse states that far be it from the Glory of Allah to punish people under a law of which they have no knowledge. The discussion about chastisement is undertaken because it is the demand of the merciful nature of God to reward good deeds, and it is the demand of the same merciful nature that He should not chastise unless He informs beforehand that a particular matter deserves punishment and people are duly warned.

The law of reward and punishment does not apply to a child: One of the principles of Islam is that a child who is unable to distinguish between right and wrong, and those people to whom the teachings of the prophets have not reached, are not accountable for what they do not know. Reflection shows that this principle is based on a very wise philosophy. A strict logician can say that whether it is a child, or an ignorant person, God’s law will do its job. If a child puts his hand in the fire, it will burn his hand, and there will be no reprieve from getting burned because of being a child or being ignorant. This is true, but physical laws are not necessarily analogous to moral laws. Morals and ethics have a relationship with feelings and emotions which are non-physical things. Sometimes, a child may say something that is against the facts, or he may hide something, but these actions do not negatively impact him, however if the same action is done by a person who knows right from wrong then it will definitely affect his nature and temperament. Allah’s laws of morality are based on the ability to distinguish right from wrong and this ability is developed by prophets. Hence a child cannot be called to account even if he is the child of a disbeliever. The Holy Prophet has clearly stated: ما من مولود الا علی الفطرۃ  : No child is born but he is born according to nature (made by God for humans). According to one hadith, the Holy Prophet was asked about the children of the disbelievers, and he replied that they will be the attendants of the dwellers of heaven (IK). The use of the word غلمان may refer to the attendants mentioned in this hadith. Those who consider the children of disbelievers who die before puberty to be accountable and destined for hell because of their disbelieving parents are mistaken. This rule also applies to mentally infirm people. In a hadith narrated in the Musnad of Imam Ahmad ibn Hanbal, it is stated that on the Day of Judgment four kinds of people: the deaf, the mentally infirm, the extremely old, and those who die without receiving guidance, will put forward their excuses. Allah will command them to enter the fire but when they enter, the fire will be extinguished and cooled for them. The moral here appears to be that the prophets, in a manner of speaking, also command their people to enter the fire, which is the fire of the love of God, but which cools the love of this world. Those who enter this fire recognize Allah’s love as the true joy. Included in this exemption are those who are unaware of the teachings of prophets. Some have included intelligence in the category of رَسُولًۭا messengers as an independent factor that provides guidance, which acts and adjudicates like a messenger for them. Some have gone even so far as to say that by نَبْعَثَ رَسُولًۭا We raise a messenger is meant the messages of the intellect because the intellect is the real messenger (Rz). However, we see that Allah started the system of sending messengers right with the creation of humans and has also stated:

 وَإِن مِّنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌۭ :And there is not a people but a warner has gone among them (35:24) This establishes that messengers have been raised in all nations. If some nation has not emerged from a state of barbarity, its condition is like that of a child in which the sense of morality has not yet been born. When we see the state of the civilized world and reflect on the condition of nations, we find in every nation some teacher through whom they have been given the knowledge of the reward and punishment for good and bad. Although there are great differences in understanding the nature and attributes of God, all communities unanimously agree on the reward and punishment for actions and this is even so among the Christians who apparently consider a belief in atonement to be enough for salvation. Hence, the entire mankind has been informed through messengers that human actions have consequences for which there is punishment and reward.

Worldly chastisement and raising of prophets: Given the context, there can be no other meaning for the text of this verse other than the one adopted, but if the chastisement is taken to be punishment in this world, the essential conditions will still be the same, namely that nations that are sometimes chastised in this world because of their unjust actions are chastised only after the law of reward and punishment has been made known to them. This information has been conveyed to them by the prophets who were raised in every nation. Even the most uneducated nations of the world have the knowledge and a sense of the law of reward and punishment because prophets have been raised in all of them. However, those who interpret these words to mean that no chastisement ever comes unless a prophet is raised at the time of the chastisement are mistaken. Allah has informed the entire world of His laws through the Holy Prophet and any chastisement that comes will come because these laws are violated. So, there is no need for a new prophet. A Mujaddid or reformer who calls people to the Holy Prophet and his Book is just a reflection of the Prophet and not an actual prophet.

If, for the sake of argument, there is a need for a prophet to come before a chastisement comes, then the prophet should be raised in the nation that is unjust and needs to be chastised. For example, if Europe is chastised by a war or Italy is chastised by an earthquake and it is argued that a prophet must have been sent before this, it cannot be attributed to a wise God to send that prophet to India. The prophet should have appeared in Europe or Italy. The second difficulty with such a premise is that a period will have to be fixed for each messenger to determine if a chastisement comes within the range of his mission, but if it comes after that period, then it requires a new messenger. Also, if the current disasters mean a new prophet had appeared, then after what period will there be a need for another new messenger. Will this cycle be repeated every thirteen hundred years? Such conjectures give the impression that religion is a game rather than an institution based on knowledge.

17-16   And when We wish to destroy a town, We send commandments to its people who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction.^a

وَإِذَآ أَرَدْنَآ أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا۟ فِيهَا فَحَقَّ عَلَيْهَا ٱلْقَوْلُ فَدَمَّرْنَـٰهَا تَدْمِيرًۭا (۱۶)

17-16a: نُهْلِكَ – هَلاك is used in several senses. One sense is to lose something and another may have it, as in: هَلَكَ عَنِّى سُلْطَـٰنِيَهْ : My authority has gone from me (69:29). Another use of  هَلاك is for things that are spoiled, desolated as in هَلَكَ الطَّعَامُ : the food is spoiled and يُهْلِكَ ٱلْحَرْثَ وَٱلنَّسْلَ : destroy tilth and offspring (2:205); another meaning of هَلاك is death of which there are several examples; another meaning is for something to become totally extinct or perish from the earth and this is also the meaning of فنا , as in كُلُّ شَىْءٍ هَالِكٌ إِلَّا وَجْهَهُۥ : Everything will perish but He (28:88); another meaning is punishment, fear, and poverty, as in وَإِن يُهْلِكُونَ إِلَّآ أَنفُسَهُمْ : and they ruin none but their own souls (6:26); كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍۢ : how many a generation We destroyed before them (6:6); وَكَم مِّن قَرْيَةٍ أَهْلَكْنَـٰهَا : And how many a towns have We destroyed (7:4); فَهَلْ يُهْلَكُ إِلَّا ٱلْقَوْمُ ٱلْفَـٰسِقُونَ : Shall then any be destroyed save the transgressing people? (46:34). In the last verse the reference is to the great destruction which is also indicated in a saying of the Holy Prophet: لا شَرَّ کشرٍّ بعدہ النار : There is no evil equal to this evil, after which is fire (R).

أَمَرْنَا –اَمۡر has the well-known meaning of to give a command but what is commanded is  omitted in this verse. According to Ibn Abbas, the omitted subject of the command is to obey Allah (IJ). Another meaning of اَمۡر reported is َکۡثَرۡنَا اَ they were made abundant (IJ) and the dictionary meaning of اَمِرَالقوم is کَثُروا the nation became so abundant they needed a leader and some who have taken اَمۡرنَا in the sense of کثَرۡنَا have taken its meaning to be made the well to do people abundant and this meaning has been accepted here as correct. Abu Ubaida has accepted this to be the meaning (R).

دَمَّرْنَا – تَدْمِير means to destroy something (R).

The timing of a destructive chastisement and its purpose: The actual discussion is about the chastisement in the Hereafter and it is clearly stated in verse 17:18 that Allah gives to the worldly seeker the benefits of this world, but in the Hereafter, such a person is consigned to hell. However, when evil exceeds all bounds in a nation and the whole nation becomes a participant, Allah sends a destructive chastisement in this world to act as testimony for the chastisement of the Hereafter so that the chastisement of the Hereafter is not considered by people as a mere fable. Hence, it is stated that when vice and immorality become dominant in the inhabitants of a place, then Allah may destroy such a habitation. Both the meanings of اَمۡرنَا مترفیھا  have been given above. Even if we take the meaning as command, it is not necessary that a new messenger be sent at that time to give a fresh command because the command to shun vice and immorality has already been given by Allah to all the nations. In addition, Allah has communicated his commands to humans by giving them intelligence and knowledge. To interpret the omitted command, as a command to commit sin and inequity is against the Quran, as stated in: إِنَّ ٱللَّهَ لَا يَأْمُرُ بِٱلْفَحْشَآءِ : Surely Allah enjoins not indecency (7:28). It is true that a nation is not destroyed unless it has an abundance of vice. It should also be remembered that by destruction is not necessarily meant putting to death, rather destroying its strength and power is also its death. This is explained in the meaning of the word هَلاك. It is stated in the next verse that many nations even after Prophet Noah were destroyed under this law. Only Allah knows when the sins of a nation reach the critical level that the chastisement in this world is triggered. No one has the right to question why a certain nation at a certain time in history was not destroyed.

17-17   And how many generations did We destroy after Noah! And thy Lord suffices as being Aware and Seer of His servants’ sins.

وَكَمْ أَهْلَكْنَا مِنَ ٱلْقُرُونِ مِنۢ بَعْدِ نُوحٍۢ ۗ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِۦ خَبِيرًۢا بَصِيرًۭا (۱۷)

17-18   Whoso desires this transitory life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he will enter it despised, driven away.^a

مَّن كَانَ يُرِيدُ ٱلْعَاجِلَةَ عَجَّلْنَا لَهُۥ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُۥ جَهَنَّمَ يَصْلَىٰهَا مَذْمُومًۭا مَّدْحُورًۭا (۱۸)

17-18a: This verse reverts to the subject of the first verse of this section. By ٱلْعَاجِلَةَ is meant this world for which see 17-11a because its benefits are achieved quickly. The mention in this verse is of a person who makes his purpose of life achieving the short term benefits of this world. It is stated that Allah gives such a person worldly goods as much as Allah pleases. The term مَا نَشَآءُ : what We please is used because the greed for this world can never be fully satisfied. In another place, it is stated: وَمَن كَانَ يُرِيدُ حَرْثَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا : and whoso desires the tilth of this world, We give him thereof (42:20) but the result of this attitude is hell, since the final outcome of a person who cannot see beyond this world, is grief and sorrow.

17-19   And whoso desires the Hereafter and strives for it as he ought to strive and he is a believer — those are they whose striving is amply rewarded.^a

وَمَنْ أَرَادَ ٱلْـَٔاخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌۭ فَأُو۟لَـٰٓئِكَ كَانَ سَعْيُهُم مَّشْكُورًۭا (۱۹)

17-19a: سَعَىٰ – The meaning of سَعۡی  is to walk fast and it is also used in the sense of striving hard in an affair, whether good or bad, as in وَسَعَىٰ فِى خَرَابِهَآ : and strives to ruin them (2:114) and وَأَن لَّيْسَ لِلْإِنسَـٰنِ إِلَّا مَا سَعَىٰ : And that man can have nothing but what he strives for (53:39). However, most often its use is for actions that are commendable (R). The meaning of سَعَىٰ لَهَا سَعْيَهَا means to strive as he ought to strive.

مَشْكُورًۭا – For the meaning of شکر see 42:52a. Allah’s شکر for His servants is to requit and reward them (R). It is in this sense that مشکور is used here.

It is stated here that one who makes the Hereafter his purpose is rewarded for his striving provided that he puts in the desired effort. In other words, he invariably succeeds. In another place, it is stated وَٱلَّذِينَ جَـٰهَدُوا۟ فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا : And those who strive hard for Us, We shall certainly guide them in Our ways (29:69).

17-20   All do We aid — these as well as those — out of the bounty of thy Lord, and the bounty of thy Lord is not limited.^a

كُلًّۭا نُّمِدُّ هَـٰٓؤُلَآءِ وَهَـٰٓؤُلَآءِ مِنْ عَطَآءِ رَبِّكَ ۚ وَمَا كَانَ عَطَآءُ رَبِّكَ مَحْظُورًا (۲۰)

17-20a: مَحْظُورًا – حَظۡر means to stop or withhold and مَحْظُور means a thing that has been withheld (LA).

17-21   See how We have made some of them to excel others. And certainly the Hereafter is greater in degrees and greater in excellence.^a

  ٱنظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍۢ ۚ وَلَلْـَٔاخِرَةُ أَكْبَرُ دَرَجَـٰتٍۢ وَأَكْبَرُ تَفْضِيلًۭا (۲۱)

17-21a: People who strive hard in this world get ahead of others. Similarly, those who strive hard for the Hereafter will get ahead of those who do not, and the ranks of the Hereafter are even more exalted than the ranks of this world.

17-22   Associate not any other god with Allah, lest thou sit down despised, forsaken.^a

لَّا تَجْعَلْ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَتَقْعُدَ مَذْمُومًۭا مَّخْذُولًۭا (۲۲)

17-22a: The message is to not take anyone but Allah as a beloved, or to seek others as Allah ought to be sought.  تَقْعُدَ or will sit down means to either absolutely cease to progress spiritually, or to be rendered helpless and powerless.

16-51   And Allah has said: Take not two gods. He is only one God: So Me alone should you fear.^a

وَقَالَ ٱللَّهُ لَا تَتَّخِذُوٓا۟ إِلَـٰهَيْنِ ٱثْنَيْنِ ۖ إِنَّمَا هُوَ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ فَإِيَّـٰىَ فَٱرْهَبُونِ (۵۱)

16-51a: Belief in two gods or three gods has been openly accepted by some people and both these creeds have been vehemently contradicted and rejected by the Quran. Although this creed has been rejected in جَعَلَ ٱلظُّلُمَـٰتِ وَٱلنُّورَ : made darkness and light (6:1) for which see 6-1a, but by bringing the word ٱثْنَيْنِ in this verse it is specifically made clear that the creed of two gods is not correct. The proof is given in the next verse in the statement

 لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ : whatever is in the heavens and earth are His (16:52). Human nature cannot accept two gods. How can a person fear two gods who are opposed to each other?

16-52   And whatever is in the heavens and the earth is His, and to Him is obedience due always. Will you then fear other than Allah?

وَلَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَلَهُ ٱلدِّينُ وَاصِبًا ۚ أَفَغَيْرَ ٱللَّهِ تَتَّقُونَ (۵۲)

16-52a: لَهُ ٱلدِّينُ وَاصِبًا – The meaning of دین is both requital and obedience, and وَاصِب is from وَصَب which means a chronic illness. If the meaning of دین is taken as requital then the statement is a warning that a person who believes in two gods will face a lasting punishment, but if the meaning of دین is taken as obedience, which fits the context better, the meaning of وَاصِب will be taken as always and the meaning will be that it is incumbent upon people to always be submissive to Allah (R). Human nature bears witness that one cannot be submissive to two masters.

16-53   And whatever good you have, it is from Allah; then, when evil afflicts you, to Him do you cry for aid.

وَمَا بِكُم مِّن نِّعْمَةٍۢ فَمِنَ ٱللَّهِ ۖ ثُمَّ إِذَا مَسَّكُمُ ٱلضُّرُّ فَإِلَيْهِ تَجْـَٔرُونَ (۵۳)

16-53a: تَجْـَٔرُونَ – The meaning of جَأَرَ  is to supplicate excessively and earnestly, to wail and entreat. جُؤَار is in actuality the shriek of a savage (R). This is the third testimony of human nature. In times of distress, one calls only on the One God.

16-54   Then when He removes the evil from you, lo! some of you associate others with their Lord,

ثُمَّ إِذَا كَشَفَ ٱلضُّرَّ عَنكُمْ إِذَا فَرِيقٌۭ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ

16-55   So as to deny what We have given them. Then enjoy

yourselves, for soon will you know.

لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَـٰهُمْ ۚ فَتَمَتَّعُوا۟ ۖ فَسَوْف تَعْلَمُونَ (۵۵)

16-56   And they set apart for what they know not, a portion of what We have given them. By Allah! you shall certainly be questioned about that which you forged.

وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًۭا مِّمَّا رَزَقْنَـٰهُمْ ۗ تَٱللَّهِ لَتُسْـَٔلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ (۵۶)

16-56a: The pronoun in لِمَا لَا يَعْلَمُونَ : they set apart for what they know not stands for اٰلھة deities. The making of these deities is indicated in يَجْعَلُونَ  they make and its object (deities) is omitted. The meaning being that they make deities who do not know, or the pronoun stands for the disbelievers and the meaning would be that the disbelievers do not know the reality of their deities.

تَٱللَّهِ – Generally the Arabic alphabet ت comes before or after verbs as in تضرب and  ضربت but it also comes before and after nouns as well. It occurs in the beginning when associated specifically with the name of Allah and indicates puzzlement, and is also used as an oath. The sense of wondering and puzzlement is stronger in this oath than in the oaths that start with the alphabets ب and و .

16-57   And they ascribe daughters to Allah. Glory be to Him! And for themselves is what they desire!

وَيَجْعَلُونَ لِلَّهِ ٱلْبَنَـٰتِ سُبْحَـٰنَهُۥ ۙ وَلَهُم مَّا يَشْتَهُونَ (۵۷)

16-58   And when the birth of a daughter is announced to one of them, his face becomes black and he is full of wrath.^a

وَإِذَا بُشِّرَ أَحَدُهُم بِٱلْأُنثَىٰ ظَلَّ وَجْهُهُۥ مُسْوَدًّۭا وَهُوَ كَظِيمٌۭ (۵۸)

16-58a: ظَلَّ – The meaning of ظَلَّ has been given previously. ظَلِلۡتُ and ظَلۡتُ (with one ل ( is used for such work as is done during the daytime, but sometimes it is used for صار come to pass; take place (R).

وَجْهُهُۥ مُسْوَدًّۭا  – The blackness of the face is indicative of feelings of sorrow, grief, abhorrence, etc. (RM). The term does not mean literally that their faces become black.

Attention is drawn to how the actions of humans prove their own guilt. People who assign daughters to God despise the birth of a girl in their own family. Their own nature holds them guilty of their false belief.

16-59   He hides himself from the people because of the evil of what is announced to him. Shall he keep it with disgrace or bury

it (alive) in the dust? Now surely evil is what they judge!^a

يَتَوَٰرَىٰ مِنَ ٱلْقَوْمِ مِن سُوٓءِ مَا بُشِّرَ بِهِۦٓ ۚ أَيُمْسِكُهُۥ عَلَىٰ هُونٍ أَمْ يَدُسُّهُۥ فِى ٱلتُّرَابِ ۗ أَلَا سَآءَ مَا يَحْكُمُونَ (۵۹)

16-59a: يَتَوَٰرَىٰ – It is derived from وری for which see 5-31a. It means to hide oneself.

يَدُسُّ – دَسّ means to make one thing forcibly enter another thing (R). The meaning of

 دَسۡت الشئ فی التُّراب is to hide something in the earth. The meaning here is to bury alive, as is stated elsewhere: وَإِذَا ٱلْمَوْءُۥدَةُ سُئِلَتْ And when the one buried alive is asked (81:8). The pronoun in يَدُسُّهُۥ is masculine (as it is in یمسکه ) because with regards to the word, the pronoun is indicative of مَا بُشِّرَ بِهِۦٓ . For a comparison,  قَدْ خَابَ مَن دَسَّىٰهَا He indeed fails who buries it (91:10) has the same form (LA) because here too the comparison of purifying, in which there is a sense of growth and development, is with burying the God-given blessings by not using them and letting them atrophy.

A great reform has been instituted in this verse linked to the main discussion on the unity of Allah. Female infanticide was widely prevalent in Arabia, particularly among the nobility. There are some areas of reform towards which the Quran turned its attention at the outset even before the details of shariah had been revealed. These included the care of orphans and poverty stricken and female infanticide. Thus, in a much earlier revelation than this surah, it is stated:

 وَإِذَا ٱلْمَوْءُۥدَةُ سُئِلَتْ And when the one buried alive is asked (81:8). In the age of ignorance when a girl reached the age of five or six years, she was either shoved into a deep pit and buried alive with dirt, or thrown from a cliff. This cruelty melted the heart of the Holy Prophet sent as a mercy for all nations and his teaching had an effect that could not have been achieved by passing laws or imposing severe punishments. After the advent of Islam, there was not a single case of female infanticide. There is no power in the earth comparable to the power that is given to the Holy Prophet for removing evils.

16-60   For those who believe not in the Hereafter are evil attributes and Allah’s are the sublime attributes. And He is the Mighty, the Wise.^a

   لِلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ مَثَلُ ٱلسَّوْءِ ۖ وَلِلَّهِ ٱلْمَثَلُ ٱلْأَعْلَىٰ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ (۶۰)

16-60a: لِلَّهِ ٱلْمَثَلُ ٱلْأَعْلَىٰ – Because it is stated in another place in the Quran لَيْسَ كَمِثْلِهِۦ Nothing is like Him (42:11), hence the meaning of مَثَل here is attributes. Raghib has taken the meaning of مَثَل in both places in this verse as attributes:

 لھُمُ الصِفاتُ الذَّمِیۡمةُ و له الصِفاتُ العُلیٰ : the attributes of those who do not believe in the Hereafter are extremely evil and Allah’s attributes are very great. In the first part of the verse, the مَثَل may be taken to mean an example. The real purpose is to draw attention to the evil state of the polytheists who attribute to Allah what they do not like for themselves. It is also conveyed that this does not mean that if the disbelievers prefer sons for themselves, they can suggest a son for Allah because the attributes of Allah are very lofty, and His Being is above these things. Even though sons may be desirous for men, but it is a form of weakness in them, meaning that humans die and they need sons to continue their lineage, but the Being of the Creator is far above such needs.