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الإسراء

Hizb 29 | AL-ISRA 17:1 -> AL-ISRA 17:98

AL-ISRA · 98 verses · AL-ISRA 17:1 -> AL-ISRA 17:98

Hizb 29 Arabic Hizb 29 English Hizb 29 Phonetic
In the name of Allah, the Entirely Merciful, the Especially Merciful.

Surah 17 AL-ISRA

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al- Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.

2 And We gave Moses the Scripture and made it a guidance for the Children of Israel that you not take other than Me as Disposer of affairs,

3 O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant.

4 And We conveyed to the Children of Israel in the Scripture that, "You will surely cause corruption on the earth twice, and you will surely reach [a degree of] great haughtiness.

5 So when the [time of] promise came for the first of them, We sent against you servants of Ours - those of great military might, and they probed [even] into the homes, and it was a promise fulfilled.

6 Then We gave back to you a return victory over them. And We reinforced you with wealth and sons and made you more numerous in manpower

7 [And said], "If you do good, you do good for yourselves; and if you do evil, [you do it] to yourselves." Then when the final promise came, [We sent your enemies] to sadden your faces and to enter the temple in Jerusalem, as they entered it the first time, and to destroy what they had taken over with [total] destruction.

8 [Then Allah said], "It is expected, [if you repent], that your Lord will have mercy upon you. But if you return [to sin], We will return [to punishment]. And We have made Hell, for the disbelievers, a prison-bed."

9 Indeed, this Qur'an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.

10 And that those who do not believe in the Hereafter - We have prepared for them a painful punishment.

11 And man supplicates for evil as he supplicates for good, and man is ever hasty.

12 And We have made the night and day two signs, and We erased the sign of the night and made the sign of the day visible that you may seek bounty from your Lord and may know the number of years and the account [of time]. And everything We have set out in detail.

13 And [for] every person We have imposed his fate upon his neck, and We will produce for him on the Day of Resurrection a record which he will encounter spread open.

14 [It will be said], "Read your record. Sufficient is yourself against you this Day as accountant."

15 Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And never would We punish until We sent a messenger.

16 And when We intend to destroy a city, We command its affluent but they defiantly disobey therein; so the word comes into effect upon it, and We destroy it with [complete] destruction.

17 And how many have We destroyed from the generations after Noah. And sufficient is your Lord, concerning the sins of His servants, as Acquainted and Seeing.

18 Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished.

19 But whoever desires the Hereafter and exerts the effort due to it while he is a believer - it is those whose effort is ever appreciated [by Allah ].

20 To each [category] We extend - to these and to those - from the gift of your Lord. And never has the gift of your Lord been restricted.

21 Look how We have favored [in provision] some of them over others. But the Hereafter is greater in degrees [of difference] and greater in distinction.

22 Do not make [as equal] with Allah another deity and [thereby] become censured and forsaken.

23 And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word.

24 And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small."

25 Your Lord is most knowing of what is within yourselves. If you should be righteous [in intention] - then indeed He is ever, to the often returning [to Him], Forgiving.

26 And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully.

27 Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.

28 And if you [must] turn away from the needy awaiting mercy from your Lord which you expect, then speak to them a gentle word.

29 And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent.

30 Indeed, your Lord extends provision for whom He wills and restricts [it]. Indeed He is ever, concerning His servants, Acquainted and Seeing.

31 And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is ever a great sin.

32 And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.

33 And do not kill the soul which Allah has forbidden, except by right. And whoever is killed unjustly - We have given his heir authority, but let him not exceed limits in [the matter of] taking life. Indeed, he has been supported [by the law].

34 And do not approach the property of an orphan, except in the way that is best, until he reaches maturity. And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.

35 And give full measure when you measure, and weigh with an even balance. That is the best [way] and best in result.

36 And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.

37 And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height.

38 All that - its evil is ever, in the sight of your Lord, detested.

39 That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And, [O mankind], do not make [as equal] with Allah another deity, lest you be thrown into Hell, blamed and banished.

40 Then, has your Lord chosen you for [having] sons and taken from among the angels daughters? Indeed, you say a grave saying.

41 And We have certainly diversified [the contents] in this Qur'an that mankind may be reminded, but it does not increase the disbelievers except in aversion.

42 Say, [O Muhammad], "If there had been with Him [other] gods, as they say, then they [each] would have sought to the Owner of the Throne a way."

43 Exalted is He and high above what they say by great sublimity.

44 The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [ Allah ] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.

45 And when you recite the Qur'an, We put between you and those who do not believe in the Hereafter a concealed partition.

46 And We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And when you mention your Lord alone in the Qur'an, they turn back in aversion.

47 We are most knowing of how they listen to it when they listen to you and [of] when they are in private conversation, when the wrongdoers say, "You follow not but a man affected by magic."

48 Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way.

49 And they say, "When we are bones and crumbled particles, will we [truly] be resurrected as a new creation?"

50 Say, "Be you stones or iron

51 Or [any] creation of that which is great within your breasts." And they will say, "Who will restore us?" Say, "He who brought you forth the first time." Then they will nod their heads toward you and say, "When is that?" Say, "Perhaps it will be soon -

52 On the Day He will call you and you will respond with praise of Him and think that you had not remained [in the world] except for a little."

53 And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy.

54 Your Lord is most knowing of you. If He wills, He will have mercy upon you; or if He wills, He will punish you. And We have not sent you, [O Muhammad], over them as a manager.

55 And your Lord is most knowing of whoever is in the heavens and the earth. And We have made some of the prophets exceed others [in various ways], and to David We gave the book [of Psalms].

56 Say, "Invoke those you have claimed [as gods] besides Him, for they do not possess the [ability for] removal of adversity from you or [for its] transfer [to someone else]."

57 Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared.

58 And there is no city but that We will destroy it before the Day of Resurrection or punish it with a severe punishment. That has ever been in the Register inscribed.

59 And nothing has prevented Us from sending signs except that the former peoples denied them. And We gave Thamud the she-camel as a visible sign, but they wronged her. And We send not the signs except as a warning.

60 And [remember, O Muhammad], when We told you, "Indeed, your Lord has encompassed the people." And We did not make the sight which We showed you except as a trial for the people, as was the accursed tree [mentioned] in the Qur'an. And We threaten them, but it increases them not except in great transgression.

61 And [mention] when We said to the angles, "Prostrate to Adam," and they prostrated, except for Iblees. He said, "Should I prostrate to one You created from clay?"

62 [Iblees] said, "Do You see this one whom You have honored above me? If You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few."

63 [ Allah ] said, "Go, for whoever of them follows you, indeed Hell will be the recompense of you - an ample recompense.

64 And incite [to senselessness] whoever you can among them with your voice and assault them with your horses and foot soldiers and become a partner in their wealth and their children and promise them." But Satan does not promise them except delusion.

65 Indeed, over My [believing] servants there is for you no authority. And sufficient is your Lord as Disposer of affairs.

66 It is your Lord who drives the ship for you through the sea that you may seek of His bounty. Indeed, He is ever, to you, Merciful.

67 And when adversity touches you at sea, lost are [all] those you invoke except for Him. But when He delivers you to the land, you turn away [from Him]. And ever is man ungrateful.

68 Then do you feel secure that [instead] He will not cause a part of the land to swallow you or send against you a storm of stones? Then you would not find for yourselves an advocate.

69 Or do you feel secure that He will not send you back into the sea another time and send upon you a hurricane of wind and drown you for what you denied? Then you would not find for yourselves against Us an avenger.

70 And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.

71 [Mention, O Muhammad], the Day We will call forth every people with their record [of deeds]. Then whoever is given his record in his right hand - those will read their records, and injustice will not be done to them, [even] as much as a thread [inside the date seed].

72 And whoever is blind in this [life] will be blind in the Hereafter and more astray in way.

73 And indeed, they were about to tempt you away from that which We revealed to you in order to [make] you invent about Us something else; and then they would have taken you as a friend.

74 And if We had not strengthened you, you would have almost inclined to them a little.

75 Then [if you had], We would have made you taste double [punishment in] life and double [after] death. Then you would not find for yourself against Us a helper.

76 And indeed, they were about to drive you from the land to evict you therefrom. And then [when they do], they will not remain [there] after you, except for a little.

77 [That is Our] established way for those We had sent before you of Our messengers; and you will not find in Our way any alteration.

78 Establish prayer at the decline of the sun [from its meridian] until the darkness of the night and [also] the Qur'an of dawn. Indeed, the recitation of dawn is ever witnessed.

79 And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station.

80 And say, "My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority."

81 And say, "Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart."

82 And We send down of the Qur'an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.

83 And when We bestow favor upon the disbeliever, he turns away and distances himself; and when evil touches him, he is ever despairing.

84 Say, "Each works according to his manner, but your Lord is most knowing of who is best guided in way."

85 And they ask you, [O Muhammad], about the soul. Say, "The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little."

86 And if We willed, We could surely do away with that which We revealed to you. Then you would not find for yourself concerning it an advocate against Us.

87 Except [We have left it with you] as a mercy from your Lord. Indeed, His favor upon you has ever been great.

88 Say, "If mankind and the jinn gathered in order to produce the like of this Qur'an, they could not produce the like of it, even if they were to each other assistants."

89 And We have certainly diversified for the people in this Qur'an from every [kind] of example, but most of the people refused [anything] except disbelief.

90 And they say, "We will not believe you until you break open for us from the ground a spring.

91 Or [until] you have a garden of palm tress and grapes and make rivers gush forth within them in force [and abundance]

92 Or you make the heaven fall upon us in fragments as you have claimed or you bring Allah and the angels before [us]

93 Or you have a house of gold or you ascend into the sky. And [even then], we will not believe in your ascension until you bring down to us a book we may read." Say, "Exalted is my Lord! Was I ever but a human messenger?"

94 And what prevented the people from believing when guidance came to them except that they said, "Has Allah sent a human messenger?"

95 Say, "If there were upon the earth angels walking securely, We would have sent down to them from the heaven an angel [as a] messenger."

96 Say, "Sufficient is Allah as Witness between me and you. Indeed he is ever, concerning His servants, Acquainted and Seeing."

97 And whoever Allah guides - he is the [rightly] guided; and whoever He sends astray - you will never find for them protectors besides Him, and We will gather them on the Day of Resurrection [fallen] on their faces - blind, dumb and deaf. Their refuge is Hell; every time it subsides We increase them in blazing fire.

98 That is their recompense because they disbelieved in Our verses and said, "When we are bones and crumbled particles, will we [truly] be resurrected [in] a new creation?"

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Tafsir

Verse 1

Glory be to Him — an affirmation of [God’s] transcendence — Who carried His servant, Muhammad (s), by night (laylan is in the accusative as an adverbial qualification; isrā’ means ‘to travel by night’; what is instructive about this mention [of laylan, ‘by night’] is that, through its being indefinite, there is an indication of the brevity of its duration) from the Sacred Mosque, that is, Mecca, to the Farthest Mosque, the Holy House [of Jerusalem], so called because of its distance from the former; the environs of which We have blessed, with fruits and rivers, that We might show him some of Our signs, the marvels of Our power. Indeed He is the Hearing, the Seeing, that is to say, the Knower of the Prophet’s (s) sayings and deeds. Thus He [God] was gracious to him by way of [carrying him on] the night journey, which comprised his encountering the [other] prophets, his ascension to heaven and the sight of the marvels of the [Divine] Realm and His communion, exalted be He, with him. For he [the Prophet] (s) said: ‘I was brought al-Burāq, a white animal, larger than a donkey but smaller than a mule; it was able to place its hoof [back] towards its extremity and so I mounted it. It set off carrying me until I reached the Holy House [of Jerusalem]. [There] I fastened the animal to the ring where the prophets fasten [their animals]. I then went in and prayed two units inside it. As I came out, Gabriel came to me with a jug of wine and a jug of milk, and so I chose the milk. Gabriel said [to me], “You have made the right choice [by choosing] the primordial nature (fitra)”.’ He [the Prophet] continued [the narration], ‘We then ascended to the heaven of this world, whereat Gabriel asked to be let in. Someone asked, “Who are you?”. He replied, “Gabriel”, “And who is with you?”, “Muhammad (s)”, he said. “Has he been sent for?”. “Yes, he has been sent for”. Then it was opened for us, and lo! Adam stood before me; he greeted me and prayed for well-being for me. We then ascended to the second heaven and Gabriel asked to be let in. Someone asked, “Who are you?”. He replied, “Gabriel”, “And who is with you?”, “Muhammad (s)”, he said. “Has he been called forth?”. “Yes, he has been called forth”. And it was opened up for us, and lo! there were the two [maternal] cousins, John and Jesus. They greeted me and prayed for well-being for me. We then ascended to the third heaven and Gabriel asked to be let in. Someone asked, “Who are you?”. He replied, “Gabriel”, “And who is with you?”, “Muhammad (s)”, he said. “Has he been sent for?” it was asked. “Yes, he has been sent for”. And it was opened up for us, and lo! there was Joseph standing before me, and indeed he had been given one half of all beauty! He greeted me and prayed for well-being for me. We then ascended to the fourth heaven and Gabriel asked to be let in. Someone asked, “Who are you?”. He replied, “Gabriel”, “And who is with you?”, “Muhammad (s)”, he said. “Has he been called forth?”, it was asked. “Yes, he has been called forth”, he replied. And it was opened up for us, and lo! there before me was Enoch (Idrīs). He greeted me and prayed for well-being for me. We then ascended to the fifth heaven and Gabriel asked to be let in. Someone asked, “Who are you?”. He replied, “Gabriel”. “And who is with you?” it was asked, “Muhammad (s)”, he replied. “Has he been sent for?”, it was said. “Yes, he has been sent for”, he replied. And it was opened up for us, and lo! there before me was Aaron. He greeted me and prayed for well-being for me. We then ascended to the sixth heaven and Gabriel asked to be let in. Someone asked, “Who are you?”. He replied, “Gabriel”; “and who is with you?”, “Muhammad (s)”, he said. “Has he been called forth?”, it was asked. “Yes, he has been called forth”. And it was opened up for us, and lo! there before me was Moses. He greeted me and prayed for well-being for me. We then ascended to the seventh heaven and Gabriel asked to be let in. Someone asked, “Who are you?”. He replied, “Gabriel”, “And who is with you?”; “Muhammad (s)”, he said. “Has he been called forth?”, it was asked. “Yes, he has been called forth”, he replied. And it was opened up for us, and lo! there before me was Abraham, leaning [seated] against the Frequented House (al-bayt al-ma‘mūr), into which 70,000 angels enter every day never to return thereto. I was then taken to the Lote-Tree of the Boundary (sidrat al-muntahā), and lo! its leaves resemble the ears of elephants, its fruits like pitchers [in size]. When some command of God’s enveloped it, it changed, and lo! none of God’s creation could describe it for all its beauty’. He [the Prophet] continued: ‘God then revealed to me what He revealed and prescribed for me fifty prayers each day and night. I then descended until I reached Moses and he said, “What has your Lord prescribed for your community?” I said, “Fifty prayers each day and night”. He said, “Go back to your Lord and ask Him for an alleviation, for your community will not have the capacity for it: I have tried the Children of Israel and have experience of them [not being up to the task].” I then went back to my Lord and said, “My Lord! Lighten that [prescription] for my community”, and so He reduced it for me by five. I went back to Moses who asked me, “What did you do?”. I said to him, ‘He has reduced it for me by five’, to which he said, “Your community will not have the capacity for this; so go back to your Lord and ask Him for an alleviation for your community”. Thus I kept going back and forth between my Lord and Moses, with Him reducing it by five each time until He said, “O Muhammad (s)! They shall be five prayers each day and night, every prayer will be worth [the reward of] ten [prayers]; that then makes fifty prayers. And whoever intends a good deed but does not perform it, I shall count it for him as one [done]; and if he performs it, I shall count it for him as ten; and whoever intends an evil deed, but does not perform it, it shall not be recorded against him; but if he performs it, it shall be recorded [only] as one evil deed”. I then descended until I reached Moses. I informed him and he said, “Go back to your Lord and ask Him for an alleviation for your community, because your community will not have the capacity for this”; and I said, “I have gone back to my Lord so many times that I am ashamed [to go again]”. This [hadīth] is reported by the two Shaykhs [al-Bukhārī and Muslim]; but the wording [of this version] is that of [the report in the Sahīh of] Muslim. Al-Hākim [al-Naysābūrī] reports in the Mustadrak by way of Ibn ‘Abbās that he said, ‘The Prophet (s) said, “I did see my Lord, Mighty and Majestic”.’

Verse 2

God, exalted be He, says: And We gave Moses the Scripture, the Torah, and made it a guidance for the Children of Israel [saying] that they should not choose beside Me any guardian, to whom they delegate their affairs (a variant reading [for yattakhidhū, ‘they should [not] choose’] is tattakhidhū, ‘you should [not] choose’, thus turning away [from the third person address], in which case [the particle] an, ‘that’, is extra and the ‘saying’ is implicit).

Verse 3

descendants of those whom We carried with Noah, in the Ark. Indeed he was a grateful servant, giving thanks to Us frequently, and offering praise in whichever state he found himself.

Verse 4

And We decreed, We revealed, to the Children of Israel in the Scripture, the Torah: ‘You shall indeed work corruption in the land, the land of Syria, through acts of disobedience, twice and you shall indeed become great tyrants’, you shall perpetrate grave injustice.

Verse 5

So when the time for the first of the two [prophecies], the first of the two occasions for corruption, came, We roused against you servants of Ours of great might, men who are strong in war and assault, who ransacked, who came and went, seeking you out [through], [your] habitations, in the [very] midst of your homes, in order to slay you and take [others among] you captive, and it was a promise fulfilled. Their first act of corruption was their slaying of [the prophet] Zachariah. So Goliath and his army were roused against them, and they slew them and took their children captive and destroyed the Holy House [of Jerusalem].

Verse 6

Then We gave you back the turn, the [rule of the] state and victory, [to prevail] over them, one hundred years later, by having Goliath slain, and We aided you with children and wealth, and made you greater in number, in clan.

Verse 7

And We said: ‘If you are virtuous, through [acts of] obedience, you are being virtuous to your own souls, since the reward thereof is for them [your souls]; and if you do evil, by way of [working] corruption, it is for them’, your evildoing. So when the time, the occasion, for the other [prophecy] comes, We will raise them forth, that they might ravage you, make you grieve through [their] slaying and taking captive [of you], a grief that will be manifest on your faces, and that they might enter the Temple, the Holy House [of Jerusalem], and destroy it, just as they entered it, and destroyed it, the first time, and that they might destroy, lay waste, all that they conquered, [all that] they gained ascendancy over, utterly, with an utter wasting. They indeed wrought corruption a second time when they slew [the prophet] John. Thus Nebuchadnezzar was roused against them, and so he slew thousands of them and took their children captive and destroyed the Holy House [of Jerusalem].

Verse 8

And We said in the Scripture: It may be that your Lord will have mercy upon you, after the second time, if you were to repent; but if you revert, to [working] corruption, We [too] will revert, to punishment. And assuredly they did revert by denying the Prophet (s), and so he was given power over them, through the slaying of the [Banū] Qurayza, the expulsion of the [Banū] Nadīr and the exacting of the jizya-tax from them; and We have made Hell a dungeon for the disbelievers, a place of detention and a prison [for them].

Verse 9

Truly this Qur’ān guides to that, to that way, which is straightest, most upright and correct, and gives tidings to the believers who perform righteous deeds that there is a great reward for them.

Verse 10

And, it [this Qur’ān] informs, that those who do not believe in the Hereafter, We have prepared for them a painful chastisement, namely, the Fire.

Verse 11

And man prays for ill, against himself and his family when he is frustrated, as [avidly as] he prays for good. And mankind is ever hasty, to pray against himself, without contemplating the consequence thereof.

Verse 12

And We made the night and the day two signs, [both] indicators of Our power. Then We effaced the sign of the night, extinguishing its light with darkness, so that you might repose therein (the annexation [āyata’layli, ‘the sign of the night’, is explicative), and made the sign of the day sight-giving, in other words, one in which it is possible to see because of the light; that you may seek, therein, bounty from your Lord, by earning [your livelihood], and that you may know, by both [day and night], the number of years and the reckoning, of the times [of the day], and everything, that might be needed, We have detailed very distinctly, We have explained clearly.

Verse 13

And We have attached every person’s omen — his deeds — for him to carry, upon his neck — this [site] is singled out for mention because fastening [something] to it is [much] more severe; Mujāhid [b. Jabr al-Makkī] said, ‘There is not a child born but it has a leaf around its neck in which it is decreed [that the child will be either] fortunate or damned’ — and We shall bring forth for him, on the Day of Resurrection, a book, in which his deeds are recorded [and], which he will find wide open (yalqāhu manshūran: both are adjectival qualifications of kitāban, ‘a book’).

Verse 14

And it will be said to him: ‘Read your book! This day your soul suffices as your own reckoner’.

Verse 15

Whoever is guided, is guided only to [the good of] his own soul, because the reward of his guidance will be for him; and whoever goes astray, goes astray only to its [his soul’s] detriment, because the sin thereof will be held against it. No burdened, [no] sinful, soul shall bear the burden of another, soul. And We never chastise, anyone, until We have sent a messenger, to make clear to him that which is his obligation.

Verse 16

And when We desire to destroy a town We command its affluent ones, those [inhabitants] of its who enjoy the graces [of God], meaning its leaders, [We command them] to obedience, by the tongue of Our messengers; but they fall into immorality therein, rebelling against Our command, and so the Word is justified concerning it, that it should be chastised, and We destroy it utterly, We annihilate it by annihilating its inhabitants and leaving it in ruins.

Verse 17

How many — in other words, many — generations, communities, We have destroyed since Noah! And your Lord suffices as One Informed and Beholder of the sins of His servants, Knower of the hidden and manifest aspects of these [sins] (bi-rabbika, ‘your Lord’, is semantically connected to bi-dhunūb, ‘of the sins’).

Verse 18

Whoever desires, through his deeds, the hasty world, that is, [the life of] this world, We hasten for him therein whatever We will, for whom We please, [such] a hastening, (li-man nurīd, ‘for whom We please’, is a substitute for lahu, ‘for him’, with the repetition of the genitive particle [li-]). Then We appoint for him, in the Hereafter, Hell, to which he will be exposed, [to which] he will be admitted, condemned, blameful, and rejected, banished from [God’s] mercy.

Verse 19

And whoever desires the Hereafter and strives for it with the necessary effort, [that is] he performs the deeds worthy of it, being a believer (wa-huwa mu’minun is a circumstantial qualifier) — for such their effort will find favour, with God, that is, [their effort will be] accepted and rewarded.

Verse 20

Each, of the two parties, We supply, We give, [to] these and [to] those (hā’ūlā’ wa-hā’ūlā’ is a substitute [for kullan, ‘each’) from (min is semantically connected to numiddu, ‘We supply’) from your Lord’s bounty, in this world. And your Lord’s bounty, therein, is not confined, [it is not] forbidden to anyone.

Verse 21

See how We have given preference to some of them over others, in provision and renown. And truly the Hereafter is greater, grander, in degrees and greater in preferment, to this world, and so one ought to devote one’s attention to it [the Hereafter], to the exclusion of the other.

Verse 22

Do not set up another god besides God, or you will sit blameworthy, forsaken, with no one to assist you.

Verse 23

And your Lord has decreed, He has commanded, that you worship none save Him, and, that you show, kindness to parents, by being dutiful to them. If they should reach old age with you, one of them (ahaduhumā is the subject [of the verb]) or both (a variant reading [for yablughanna] has yablughān, ‘both [should] reach’, in which case ahaduhumā would be substituting for the [dual indicator] alif [of yablughān]) then do not say to them ‘Fie’ (read uffan or uffin, uffa or uffi, a verbal noun meaning tabban, ‘perish!’ or qubhan, ‘evil!’) nor repulse them, but speak to them gracious words, fair and gentle [words].

Verse 24

And lower to them the wing of humility, show them your submissive side, out of mercy, that is, on account of your affection for them, and say, ‘My Lord, have mercy on them, just as they, had mercy on me when [they], reared me when I was little’.

Verse 25

Your Lord knows best what is in your hearts, [in the way] of what may be concealed of dutifulness or disobedience [to parents]. If you are righteous, obedient to God, then truly, to those who are penitent, those who return to obedience of Him, He is Forgiving, of any slip that might have issued on their part regarding their duty to the parents, so long as they do not conceal [within themselves] any disrespect [towards them].

Verse 26

And give the kinsman his due, of dutifulness and kindness, and the needy and the traveller [as well]; and do not squander, by expending for [any purpose] other than in obedience to God.

Verse 27

Indeed squanderers are brothers of devils, that is, they follow their way, and the Devil was ever ungrateful to his Lord, extremely rejective of His graces: likewise his brother the squanderer.

Verse 28

But if you [have to] overlook them, that is, the kinsmen and the others mentioned, and do not give to them, seeking mercy from your Lord, [a mercy] which you expect [in the future], that is, [you do not give to them] because of a request for provision which you are waiting to come to you [from your Lord], before you give to them, then speak to them gentle words, pleasant and reasonable [words], promising them that you will give to them when the provision [from God] arrives.

Verse 29

And do not keep your hand chained to your neck, in other words, do not withhold it completely from expending, nor open it, in order to expend, completely, or you will sit blameworthy — this refers to the first case — and denuded, cut off, having nothing — this refers to the latter case.

Verse 30

Truly your Lord expands provision, He makes it abundant, for whomever He will and He straitens, He restricts it for whomever He will. Indeed He is ever Aware and Seer of His servants, Knower of what they hide and what they manifest, giving them provision in accordance with their welfare.

Verse 31

And do not slay your children, by burying them alive, fearing penury, poverty. We shall provide for them and for you. Slaying them is truly a great sin.

Verse 32

And do not come [anywhere] near fornication — this [form of expressing it] is more effective than [saying] ‘Do not commit it’. It is indeed an indecency, an abomination, and, it is, an evil way.

Verse 33

And do not slay the soul [whose life] God has made inviolable, except with due cause. Whoever is slain wrongfully, We have certainly given his heir, the one inheriting from him, a warrant, a sanction [to retaliate] against the slayer; but let him not commit excess, [let him not] overstep the bounds, in slaying, by slaying other than the killer [of the one slain], or by other than that [instrument] with which he [the slain] was killed; for he is supported [by the Law].

Verse 34

And do not come [anywhere] near an orphan’s property, except in the fairest manner until he comes of age. And fulfil the covenant, should you make a covenant with God or with people [in general]. Indeed the covenant will be enquired into.

Verse 35

And give full measure, complete it, when you measure, and weigh with a right balance, [with] an even balance: that is better and fairer in return.

Verse 36

And do not pursue that of which you have no knowledge. Indeed the hearing and the sight and the heart — of each of these it will be asked, of that person what he did with them.

Verse 37

And do not walk in the earth exultantly, that is, exultant with pride and conceit. Indeed you will not rend the earth, [you will not] pierce it and reach its depths with your pride, nor attain the mountains in height: the meaning is that you shall never attain such ends, so how can you be so arrogant?

Verse 38

All of that, [which has been] mentioned — the evil of it is hateful in the sight of your Lord.

Verse 39

This is [part] of the wisdom, the admonition, which your Lord has revealed to you, O Muhammad (s). And do not set up with God any other god, or you will be cast into Hell, blameworthy, abandoned, banished from God’s mercy.

Verse 40

Has your Lord then preferred you, has He distinguished you [exclusively], O Meccans, with sons and chosen for Himself females from among the angels?, as daughters for Himself, in the way that you [are wont to] claim. Truly, by [saying] this, you are speaking a monstrous word!

Verse 41

And verily We have dispensed, We have elucidated, in this Qur’ān, similitudes, promises [of reward] and threats [of retribution], so that they may remember, [that they may] be admonished, but it, that [elucidation], only increases them in aversion, to the Truth.

Verse 42

Say, to them: ‘If there were with Him, that is, with God, [other] gods, as they say, they would, in that case, have sought against the Lord of the Throne, that is, [against] God, some path, some way, in order to fight Him [off].

Verse 43

Glory be to Him — an affirmation of His transcendence — and exalted be He above what they say, in the way of [His having] associates, greatly!

Verse 44

The seven heavens and the earth and all that is therein proclaim His praise, [they] affirm His transcendence. And there is not a thing, among things created, but proclaims, enwrapped [in], His praise, in other words, [everything] says subhāna’Llāh wa-bi-hamdihi, ‘Glory and praise be to God’; but you do not understand their glorification, because it is not [proclaimed] in your language. Lo! He is Forbearing, Forgiving, for He does not hasten [to bring about] your punishment.

Verse 45

And when you recite the Qur’ān, We place between you and those who do not believe in the Hereafter a hidden barrier, that is, one that hides you from them, so that they cannot see you — this was revealed regarding those who wanted to assassinate him (s) [the Prophet].

Verse 46

And We place upon their hearts veils, covers, lest they should understand it, lest they should understand the Qur’ān, in other words, and so [in this way] they do not understand it, and in their ears a deafness, a heaviness, thus they cannot hear it. And when you mention your Lord alone in the Qur’ān, they turn their backs in aversion, to it.

Verse 47

We know best what they listen to, the reason for [which they listen to] it, in order to mock [it], when they listen to you, [to] your recital, and when they are in secret counsel, holding secret talks among themselves, in other words, when they talk, when (idh substitutes for the preceding idh, ‘when’) the evildoers say, in their secret conversation: ‘You are only following a man bewitched, one duped, his mind overcome’.

Verse 48

God, exalted be He, says: Look how they strike similitudes for you, such as [your being] bewitched, a soothsayer or a poet, and they go astray, thereby from [the path of] guidance, and cannot find a way, a path to it!

Verse 49

And they say, in denial of the Resurrection: ‘What, when we are bones and fragments, shall we really be raised up in a new creation?’

Verse 50

Say, to them: ‘Be stones or iron,

Verse 51

or some creation yet greater in your breasts, [something yet] far less able to accept life, aside from bones and fragments, a spirit will undoubtedly be made to exist in you [to bring you back to life]. They will then say, ‘Who shall bring us back?’, to life. Say: ‘He Who originated you, created you, the first time, when you had not been anything [in existence], because the One Who is able to initiate [creation] is also able to repeat [it], indeed, this [repetition] is easier [than the initiation]. Then they will shake their heads at you, stupefied, and they will say, mockingly: ‘When will it be?’, that is, the Resurrection. Say: ‘Maybe it is near!’

Verse 52

The day He calls you, [the day] He calls out to you from your graves by the tongue of [the archangel] Isrāfīl, you will respond, you will answer His call from your graves, with His praise, by His command — it is also said to mean [that you will respond] ‘and praise be to Him’ — and you will think that you have remained, in this world, only a little, because of the terror of what you will see [on that day].

Verse 53

And tell My servants, the believers, to speak, to disbelievers, that, word, which is finer. For Satan indeed incites ill feeling, he makes trouble, between them, and Satan is indeed man’s manifest enemy, his enmity is evident. The ‘finer word’ is [to say] this:

Verse 54

Your Lord knows you best. If He will, He will have mercy on you, by way of [granting you] repentance and faith, or, if He will, for you to be chastised, He will chastise you, by having you die in disbelief. And We did not send you to be a guardian over them, and so compel them to [embrace] faith — this was [revealed] before the command to fight [them].

Verse 55

And your Lord knows best all who are in the heavens and the earth, thus endowing them [each one] with what He will, according to the measure of their states. And verily We have preferred some of the prophets above others, endowing each of them with a particular merit: Moses, with being spoken to; Abraham, with Friendship; and Muhammad (s), with the Night Journey; and We gave David the Psalms.

Verse 56

Say, to them: ‘Call on those whom you assumed, to be gods, besides Him, such as the angels, Jesus and Ezra (‘Uzayr); yet they have no power to rid you of misfortune nor to transfer, it to [persons] other than you.

Verse 57

Those whom they call, gods, [they themselves] seek a means to their Lord, [they seek] nearness, by way of obedience, which of them (ayyuhum substitutes for the [third person indicator] wāw of [the verb] yabtaghūna, ‘they seek’) in other words, [even] he seeks it [this nearness] the one who, is nearer, to Him, so how [much more] is it [sought] in the case of others?; and they hope for His mercy and fear His chastisement, just like others, so how can you call them gods? Truly your Lord’s chastisement is a thing to beware of.

Verse 58

There is not a town — its inhabitants are the ones meant — but We shall destroy it before the Day of Resurrection, through death, or chastise it with terrible chastisement, by killing [its inhabitants] or otherwise. That has been inscribed in the Book, the Preserved Tablet (al-lawh al-mahfūz).

Verse 59

Nothing prevented Us from sending the signs, requested by the people of Mecca, except that the ancients denied them, when We sent such [signs] and so We destroyed them: if We were to send them to these [people of Mecca], they would deny them and would thus deserve destruction. However, We have judged that they be given respite so that the mission of Muhammad (s) be completed. And We gave Thamūd the she-camel as, a sign [that was], apparent, [one that was] clear and evident, but they wronged, they disbelieved, it, and were therefore destroyed. And We do not send signs, miracles, except for deterrence, to servants, so that they might believe.

Verse 60

And, remember, when We said to you, ‘Truly your Lord encompasses mankind’, in knowledge and power [over them], such that they are within His grasp: so deliver the Message to them and do not fear anyone, because God will protect you from them. And We did not appoint the vision that We showed you, before your very eyes, during the Night Journey, except as a test for people, [for] the people of Mecca — since they denied it and some of them [even] apostatised when he [the Prophet] informed them of it — and [likewise] the tree cursed in the Qur’ān, namely, the [tree called] Zaqqūm [Q.37:62ff] that issues from the very root of the Blazing Fire [of Hell]; We made it a test for them, because they said, ‘Fire consumes trees, so how can it cause it [the Zaqqūm tree] to issue forth?’. And We [seek to] deter them, with it, but it, Our deterrence, only increases them in gross insolence.

Verse 61

And, mention, when We said to the angels, ‘Prostrate yourselves before Adam’, a prostration of salutation, by inclining oneself, and so they [all] prostrated themselves, except Iblīs: he said, ‘Shall I prostrate myself before one whom You have created from clay?’ (tīnan, is in the accusative because the operator of the oblique [min, ‘of’] has been omitted, in other words [it would normally be] min tīnin).

Verse 62

Said he, ‘Do You see — in other words, inform me: this one whom You have honoured, [whom] You have preferred, above me?, by commanding that prostration should be made before him, when ‘I am better than him. You created me from fire, while him You created from clay’ [Q. 7:12]. If (la-in: the lām is for oaths) You defer me to the Day of Resurrection I shall verily eradicate his seed, by leading them astray, [all] save a few’, of them, of those whom You have given [divine] protection.

Verse 63

Said He, exalted be He, to him [Iblīs]: ‘Begone, deferred to the time of the First Blast [of the Trumpet]. Whoever of them follows you — indeed Hell shall be your requital, [both] yours and theirs, a requital [that is indeed] ample, sufficient and complete.

Verse 64

And tempt, dupe, whomever of them you can with your voice, by your calling them with songs and pipes and with every invitation to [acts of] disobedience; and rally, incite, against them your cavalry and your infantry, namely, those who ride and walk in acts of disobedience, and share with them in wealth, that is illicit, such as usury and extortion, and children, from [acts of] adultery, and make promises to them’, to the effect that there will not be any resurrection or requital. And Satan promises them, thereby, nothing but delusion, falsehood.

Verse 65

‘Truly as for My servants, the believers, you shall have no warrant’, [no] sway or ability. And Your Lord suffices as a guardian, as a protector for them against you.

Verse 66

Your Lord is He Who drives for you the ships upon the sea that you may seek of His bounty, exalted be He, through [engaging in] commerce. Truly He is ever Merciful towards you, by disposing these [ships] for you.

Verse 67

And when distress, difficulty, befalls you at sea, [such as] fear of drowning, those whom you [are wont to] invoke are no longer present, [those whom] you [are wont to] worship of gods [are no longer present], and so you do not call on them — except Him, exalted be He, for on Him alone you do call, because you are suffering a distress which only He can remove. But when He delivers you, from drowning and brings you, to land, you are rejective, of [God’s] Oneness, for man is ever ungrateful, [ever] denying [God’s] graces.

Verse 68

Do you feel secure that He will not cause a side of the earth, in other words, the land, to swallow you up, as [He did] with Korah (Qārūn), or unleash upon you a squall of pebbles? that is, hurl a shower of stones upon you, as [He did] with the people of Lot. Then you will not find for yourselves any guardian, any protector from Him.

Verse 69

Or do you feel secure that He will not return you to it, that is, [to] the sea, a second time and unleash upon you a shattering gale, that is, a violent wind that shatters everything in its path, to destroy your ship, and drown you for your ungratefulness? And then you will not find for yourselves any redresser of this against Us, [any] helper or advocate to demand restitution from Us for what We [will] have done to you.

Verse 70

And verily We have honoured, We have preferred, the Children of Adam, [above other creation], by [giving them] knowledge, speech and [their being] a creation of even proportions amongst other things, including their [means of] purification after death, and carried them over land, on animal-back, and sea, in ships, and provided them with good things and We have preferred them above many of those whom We created, such as livestock and wild animals, with a marked preferment (the min [of mimman, ‘of those whom’] has the sense of mā, ‘of what’, or something close to it, and includes the angels, the purpose being to give preference to the [angelic] genus; there is no requirement to give [explicit] preference to the individuals [of this category of being], since they [angels] are superior to mankind, excepting the prophets).

Verse 71

Mention, the day when We shall summon all men with their leader, their prophet, and it will be said, ‘O community of so-and-so’; or [it bi-imāmihim means] ‘with the record of their deeds’, in which case it will be said, ‘O one of good [deeds], O one of evil [deeds]!’: this is [on] the Day of Resurrection. And whoever, from among them, is given his book in his right hand, these being the fortunate, those possessors of understanding in this world — those will read their book, and they will not be wronged, they will [not] be diminished of their deeds, [so much as] a single date-thread.

Verse 72

And whoever has been in this, that is, [in] this world, blind, to the truth, will be blind in the Hereafter, to the path of salvation and the reciting of the Qur’ān, and [even] further astray from the [right] way, more removed from the road [that leads] to it.

Verse 73

The following was revealed regarding the [tribe of] Thaqīf, for they had asked him [the Prophet] (s) to declare their valley inviolable and implored him [to grant them this request]: And indeed (wa-in, [the particle in is] softened) they were about to, they nearly did, beguile you away from that which We revealed to you, so that you might invent against Us [something] other than that; and then, had you done that, they would have taken you as a friend.

Verse 74

And if We had not made you [stand] firm, upon the Truth, by way of [divine] protection (‘isma), certainly you might have, you nearly, inclined to them a little, because of the extent of their deception and their persistence. This [statement] is explicit about the fact that the Prophet (s) neither inclined nor came close to doing so.

Verse 75

Then, had you inclined, We would have surely made you taste a double, chastisement, in life and a double, chastisement, upon death, in other words, twice the chastisement that any other person would receive in this world and the Hereafter. Then you would not have found for yourself any helper against Us, [anyone] to shield [you] from it.

Verse 76

When the Jews said to him, ‘If you are a prophet, then make your way to Syria, for it is the land of prophets’, the following was revealed: And indeed (wa-in, [the particle in is] softened) they were about to provoke you out of the land, the land of Medina, to expel you from it, but then, had they expelled you, they would not have remained after you, in it, except a little [while], after which they would have been destroyed.

Verse 77

[That is] the way in the case of those whom We have sent from among Our messengers before you, that is to say, [that is] Our way [of dealing] with them [their enemies], destroying those who expel them [Our messengers]. And as regards Our [established] way you will not find any change, any alternative [manner].

Verse 78

Establish prayer from the sun’s decline, that is, from after midday, until the dark of night, [until] its darkness has fallen, in other words, [perform prayers] at noon, in the afternoon, at sunset and at night, and the recital [of the Qur’ān] at dawn, the morning prayer. Verily the dawn recital is ever witnessed, it is witnessed by the angels of the night and the angels of the day.

Verse 79

And for a part of the night, keep vigil, perform prayer, therewith, with the Qur’ān, as a supererogatory [devotion] for you, as an extra obligation for you to the exclusion of your community, or [it means] as extra merit [for you] on top of the [other] obligatory prayers. It may be that your Lord will raise you to, establish you, in the Hereafter, in, a praiseworthy station, one for which the first and last [of mankind] will praise you — and this is the station of intercession [which will take place] during [the passing of] the Final Judgement.

Verse 80

And say: ‘My Lord, make me enter, Medina, with a veritable entrance, an entrance that is satisfying, one in which I do not see what I dislike, and bring me out, of Mecca, with a veritable departure, a departure such that my heart will not [care to] turn back to look at it [yearningly]. And grant me from Yourself a favourable authority’, [grant me] strength with which You render me victorious over Your enemies.

Verse 81

And say, upon your entry into Mecca: ‘The Truth, Islam, has come and falsehood has vanished away, disbelief has come to nothing. Truly falsehood is ever bound to vanish’, [ever bound] to fade away and disappear. Indeed the Prophet (s) entered it [Mecca] and there were 360 idols [which had been placed] around the [Sacred] House [sc. the Ka‘ba]. He [the Prophet] then set about thrusting at them with a stick he was carrying, saying those [words] until they had [all] been toppled, as reported by the two Shaykhs [Bukhārī and Muslim].

Verse 82

And We reveal of (min [here] is explicative) the Qur’ān that which is a cure, from error, and a mercy for believers, thereby; though it only increases the evildoers, the disbelievers, in loss, because of their disbelief in it.

Verse 83

And when We are gracious to man, the disbelieving [man], he is disregardful, of giving thanks, and turns aside, turning his face away in arrogance; but when an ill, such as poverty or hardship, befalls him, he is in despair, despondent of God’s mercy.

Verse 84

Say: ‘Everyone, [including] us and you, acts according to his [own] character, his [own] manner [of conduct], and your Lord knows best who is better guided as to the way’, [as to] the path [he follows], and He will reward him [accordingly].

Verse 85

And they will question you, that is, the Jews, concerning the Spirit, from which the body receives life. Say, to them: ‘The Spirit is of the command of my Lord, that is, [it belongs to] His knowledge, about which you know not. And of knowledge you have not been given except a little’, relative to His knowledge, exalted be He.

Verse 86

And if (la-in, the lām is for oaths) We willed We could take away what We have revealed to you, in other words, [take away] the Qur’ān, by erasing it from the hearts [of men] and from the written copies. Then you would not find in respect thereof any guardian for yourself against Us;

Verse 87

[it is] only — but We have let it remain — as a mercy from your Lord. Truly His favour to you is ever great, tremendous, for He has revealed to you and granted you the praiseworthy station as well as other [kinds of] merit.

Verse 88

Say: ‘Verily, should mankind and jinn come together to produce the like of this Qur’ān, [the like thereof] in terms of clarity and rhetorical excellence, they could not produce the like thereof, even if they backed one another’, [even if one was] an assistant [of the other]. This [verse] was revealed as a refutation of their statement: ‘If we wish we can speak the like of this’ [Q. 8:31].

Verse 89

And verily We have dispensed, explained, for people in this Qur’ān every [kind of] similitude (min kulli mathalin, [this] is an adjectival qualification of an omitted clause, in other words, [‘We have dispensed] a similitude from every kind of similitude’), that they might be admonished; but most people, that is, the people of Mecca, insist on disbelieving, on denying the truth.

Verse 90

And they say (wa-qālū is a supplement to abā [illā], ‘insist on’), ‘We will not believe you until you make gush forth for us from the ground a spring, from which water issues forth;

Verse 91

or until you [come to] have a garden, an orchard, of date-palms and vines, and cause streams to gush forth therein, in the midst of these, abundantly;

Verse 92

or until you cause the heaven to fall upon us, as you assert, in pieces, or bring God and the angels [right] in front [of us], face to face [with us], before [our] very eyes, so that we might see them;

Verse 93

or until you [come to] have a house adorned with gold, or ascend into the heaven, upon a ladder, and [even then] we will not believe your ascension, if you were to ascend into it, until you bring down for us, therefrom, a book, in which is [confirmed] your truthfulness, that we may read’. Say, to them: ‘Glory be to my Lord — this is a statement of amazement — Am I anything but a human, a messenger [from God]?’, in other words, [I am] like all [other] messengers, for they never brought [any] signs except by God’s leave.

Verse 94

And nothing prevented mankind from believing when guidance came to them, but that they said, that is, [except] their saying in denial: ‘Has God sent a human as a messenger [from Him]?’, instead of sending an angel.

Verse 95

Say, to them: ‘Had there been in the earth, instead of humans, angels, walking [and living] secure, We would have sent down to them from the heaven an angel as Messenger’, for when a messenger is sent to a people he is [always] of their kind, so that they are able to speak to him and understand from him [his message].

Verse 96

Say: ‘God suffices as a witness between me and you, of my sincerity. Truly He is Aware, Seer of His servants’, Knower of what they hide and what they manifest.

Verse 97

And he whom God guides is rightly guided, and he whom He sends astray — you will not find for them [any] guardians, to guide them, besides Him. And We shall assemble them on the Day of Resurrection, walking, on their faces, blind, dumb, and deaf; their abode shall be Hell — whenever it abates, [whenever] its flames subside, We shall intensify for them the blaze, the flame and [its] burning.

Verse 98

That is their requital because they disbelieved Our signs and said, in denial of the Resurrection: ‘What, when we are bones and fragments, shall we really be raised in a new creation?’
Surah Hizb 29 English audio · AL-ISRA 17:1 -> AL-ISRA 17:98 · 98 verses