Al-Isra

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

1. Allah, may He be glorified, is exalted from everything not appropriate for him. It is He who took His servant, Mohammad (peace be upon him), on the night journey from the sacred masjid (mosque), in Makkah, to the masjid of Jerusalem, whose surroundings I have blessed with fruit, crops and dwellings of prophets (peace be upon them), For him to see some of our signs which show Allah's power and ability, may He be glorified.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

erses and was revealed after [surat] al-Qasas. In the Name of God, the Compassionate, the Merciful: [17:1] Glory be to Him — an affirmation of [Gods] transcendence — Who carried His servant, Muhammad (s), by night ( laylan is in the accusative as an adverbial qualification; isra means ‘to travel by night’; what is instructive about this mention [of laylan, ‘by night’] 1 is that, through its being indefi¬ nite, there is an indication of the brevity of its duration) 2 from the Sacred Mosque, that is, Mecca, to the Farthest Mosque, the Holy House [of Jerusalem], so called because of its dist…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

2. I gave Moses (peace be upon him) the Torah and I made it a guide and manual for the Israelites. I said to the Israelites: Do not take besides me any guardian to whom you entrust your affairs. Rather, place your reliance in Me alone.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

y way of Ibn ‘Abbas that he said, ‘The Prophet (s) said, “I did see my Lord, Mighty and Majestic”.’ [17:2] 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 yattakhidhu, ‘they should [not] choose’] is tattakhidhu, ‘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). [17:3] O, descendants of those…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

3. You are from the progeny of those I had favoured with salvation together with Noah (peace be upon him) from drowning in the flood. So remember this favour and thank Allah by worshipping and following Him alone. In this, follow the example of Noah for he was very thankful of Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

4. I told the Israelites and I informed them in the Torah that definitely they will be guilty of corruption on earth by their sin and arrogance twice, and they will rise over people with injustice and oppression, transgressing the limits in their rise.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

serv¬ ant, giving thanks to Us frequently, and offering praise in whichever ffate he found himself. [17:4] 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 adts of disobedience, twice and you shall indeed become great tyrants’, you shall perpetrate grave injustice.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

5. When the first corruption occurred, I set against them servants of Ours, possessing great might and power, who killed and displaced them. They ransacked their homes destroying everything they passed by. Allah’s promise of that definitely occurred.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

sobedience, twice and you shall indeed become great tyrants’, you shall perpetrate grave injustice. [17:5] So when the time for the fir & 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] mid,ft of your homes, in order to slay you and take [others among] you captive, and it was a promise fulfilled. Their firff adt of corruption was their slaying of [the prophet] Zachariah.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

6. Then once again I gave you - O Israelites - the upper hand and dominance over those who were set against you when you repented to Allah, and I supplied you with wealth after your wealth had been looted, and children after your children were taken captive, and I made you a force more in number than your enemies.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

em, and they slew them and took their children captive and destroyed the Holy House [of Jerusalem], [17:6] Then We gave you back the turn, the [rule of the] ffate and vidtory, [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.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

7. If you do good actions - O Israelites - in the manner that is required of you, then the recompense of that will be to your benefit, for Allah is in no need of your actions. If you do bad actions the consequences of that will be to your detriment. Your good actions do not benefit Allah and nor do your bad actions harm Him.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Goliath slain, and We aided you with children and wealth, and made you greater in number, in clan. [17:7] And We said: ‘If you are virtuous, through [adts of] obedience, you are being virtuous to your own soids, 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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

8. Perhaps your Lord - O Israelites - will have mercy on you after this severe reprisal if you repent to Him and do good actions. But if you revert to causing corruption a third time or more than that, I will revert to taking reprisals from you. I have made Hell a prison for the disbelievers, from which they will not find any release.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

slew thousands of them and took their children captive and destroyed the Holy House [of Jerusalem]. [17:8] 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 punish¬ ment.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

9. This Qur’ān that is revealed to Muhammad (peace be on him) guides to the best way, which is the way of Islam, and it informs those who have faith in Allah and who do good deeds of something that will please them, which is that they will receive a great reward from Allah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

and We have made Hell a dungeon for the disbelievers, a place of detention and a prison [for them]. [17:9] Truly this Qur’an guides to that, to that way, which is ftraighteft, mod: upright and correct, and gives tidings to the believers who perform righteous deeds that there is a great reward for them. [17:10] And, it [this Qur’an] informs, that those who do not believe in the Hereafter, We have prepared for them a painful chastisement, namely, the Fire. [17:11] And man prays for ill, against himself and his family when he is frustrated, as [avidly as] he prays for good.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

10. It informs those who do not have faith in the Day of Judgment of something that will distress them, which is that I have prepared for them a painful punishment on the Day of Judgement.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

11. Man on account of his ignorance prays for evil against himself, his children and his wealth when he is angry, just as he prays for good for himself. If we had to answer his prayer for evil he will be ruined and so will his children and his wealth. Human beings are naturally hasty and therefore may hastily bring on something that is harmful.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

12. I have created the night and the day as two signs indicating Allah’s oneness and power, due to their differences in terms of being long or short, hot or cold. I made the night dark for the purpose of rest and sleep and I made the day bright in which people can see and work for their livelihood. This was so that by the alternation of day and night you can know the number of years and calculate the months, days and hours that you require. I have explained everything in detail so that it may all become clear and the truthful can become distinguished from the liars.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

nkind is ever haSty , 6 to pray againSt himself, without contemplating the conse¬ quence thereof. 7 [17:12] 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 annexa¬ tion [ayata’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 bo…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

13. For every person I have made the actions that proceed from him attached to him, like how a necklace is attached to the neck. They will not leave him until he is taken to account for them. On the Day of Judgement, I will bring out for him a book that contains every good or bad deed that he did, which he will find spread open before him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

and everything, that might be needed, We have detailed very distinctly. We have explained clearly. [17:13] 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; Mujahid [b.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

14. I will say to him on that day: O Man! Read your book and take an account of your soul for your deeds. You are enough to take an account of yourself on the Day of Judgement.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

15. Whoever is guided to faith, then the reward of his being guided is for his own good; and whoever goes astray, the punishment for his going astray is to his detriment. No soul carries the sin of another soul, nor do I ever punish a people until I establish proof against them by sending Messengers to them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

:14] And it will be said to him: ‘Read your book! This day your soul suffices as your own reckoner’. [17:15] Whoever is guided, is guided only to [the good of] his own soul, because the reward of his guid¬ ance 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.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

16. When I decided to destroy a town because of its wrongdoing, I instructed those who became reckless because of affluence, to obey Allah but they did not comply. And instead they disobeyed Him and transgressed, so the word of the decimating punishment became justified against them and I destroyed them completely.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

haStise, anyone, until We have sent a messenger, to make clear to him that which is his obligation. [17:16] 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 againsd 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.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

17. And we have destroyed many generations after Noah, such as the Ad and Thamud. Your Lord - O Messenger - is sufficient as a Knower and Seer of the sins of His servants. Nothing is hidden from Him and He will recompense them for the same.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

nd We destroy it utterly. We annihilate it by annihilating its inhabitants and leaving it in ruins. [17:17] 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 a^jieCts of these [sins] ( bi-rabbika, ‘your Lord’, is semantically connected to bi- 5 The Jalalayn are incorredt in mentioning John here.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

18. Whoever desires, by his acts of goodness, the life of the world and does not have faith in the afterlife nor pays any attention to it, I expedite for him the luxury that I want to give him, not what he wants. Then I have made for him Hell, where he will enter on the Day of Judgment to suffer from its heat, being condemned for his choosing the world and his denial of the Hearafter; banished from Allah’s mercy.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ish translation. 7 Or, without contemplating c his end’, in other words, his fate in the Hereafter. [17:18] Whoever desires, through his deeds, the hatty 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 nurid, ‘for whom We please’, is a substitute for lahu, ‘for him’, with the repetition of the genitive particle [//-]). 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.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

19. But whoever desires, by his acts of goodness, the reward of the Hereafter, and pursues it as it should be pursued, free of show and reputation, while he has faith in that which Allah has made faith obligatory; these people who have these attributes - their effort will be accepted by Allah and He will recompense them for it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ed, [to which] he will be admitted, condemned, blameful, and rejected, banished from [God’s] mercy. [17:19] And whoever desires the Hereafter and Strives for it with the necessary effort, [that is] he per¬ forms 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. [17:20] Each, of the two parties, We supply.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

20. To both these groups - the sinners and the dutiful - we freely extend the gift of your Lord - O Messenger. The gift of your Lord in the world is not withheld from anyone, whether sinner or dutiful.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

21. O Messenger, reflect about how we favoured some over others in the world in respect of provision and rank. Yet the Hereafter is greater in the disparity between the ranks of luxury than that of the world, and greater in favours, so a believer should be eager for that.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, in this world. And your Lord’s bounty, therein, is not confined, [it is not] forbidden to anyone. [17:21] 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. [17:22] Do not set up another god besides God, or you will sit blameworthy, forsaken, with no one to assiSt you.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

22. O servant! Do not set up another deity that you worship together with Allah, or you will become condemned in the sight of Allah and His righteous servants, and forsaken by Him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

23. Your Lord - O servant - has instructed and made obligatory that you worship none but Him, and He has instructed that you be good to your parents, especially when they become old. If either of them or both of them reach old age with you, do not become annoyed with them by uttering words that indicate the same, do not scold them and do not be harsh when speaking to them, but say to them kind words that are soft and courteous.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

t set up another god besides God, or you will sit blameworthy, forsaken, with no one to assiSt you. [17:23] 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 (ahaduhuma is the subjedt [of the verb]) or both (a variant reading [for yablughanna ] has yablughan, ‘both [should] reach’, in which case ahaduhuma would be substituting for the [dual indicator] alif [of yablughan]) then do not say to them ‘Lie’ (read uffan or uffin, uffa or uffi, a verbal…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

24. Humble yourself before them in humility and out of compassion, and say: O My Lord, be merciful to them as they have brought me up in my childhood.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

!’ or qubhan, ‘evil!’) nor repidse them, but fpeak to them gracious words, fair and gentle [words]. [17:24] And lower to them the wing of humility, show them your submissive side, out of mercy, that is, on account of your affedtion for them, and say, ‘My Lord, have mercy on them, juft as they, had mercy on me when [they], reared me when I was little’. [17:25] Your Lord knows be ft what is in your hearts, [in the way] of what may be concealed of dutiful¬ ness or disobedience [to parents].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

25. Your Lord - O People - knows best what is within you of the sincere devotion to Him in worship, acts of goodness and being dutiful to parents. If the intention in your acts of worship, treatment of your parents and other acts is righteous, then He, may He be glorified, is Forgiving towards those who frequently turn to Him in repentance. If anyone repents from his prior failure to be dutiful to his Lord or to his parents, Allah will forgive him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

26. O believer - give the relative his rights by keeping family ties, give to the poor and needy, and give the traveller who is stranded. Do not spend your wealth in sin or in a manner that is wasteful.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

to the parents, so long as they do not conceal [within themselves] any disreSJiedt [towards them], [17:26] 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. [17:27] Indeed squanderers are brothers of devils, that is, they follow their way, and the Devil was ever ungrateful to his Lord, extremely rejedtive of His graces: likewise his brother the squanderer.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

27. Those who spend their wealth in sin and those who are wasteful in their spending are the brothers of the devils, they follow their instructions of being wasteful and extravagant Satan is ever ungrateful towards His Lord, and he only does things that are sinful and only instructs that which displeases His Lord.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

28. But if you refrain from giving these people, due to not having anything to give them, while waiting for Allah to bless you with provision, then say to them gentle and polite words such as praying for them to have abundant provision or promising to give them if Allah grants you wealth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ver ungrateful to his Lord, extremely rejedtive of His graces: likewise his brother the squanderer. [17:28] 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 expett [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 fpeak to them gentle words, pleasant and reasonable [words], promising them that you will give to them when the provision [from God] arrives.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

29. Do not withhold your hand from spending, and do not be wasteful when spending, if you do, you will be blameful amongst the people for your miserliness, or you will become uable to spend due to your extravagant expenditure.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

easonable [words], promising them that you will give to them when the provision [from God] arrives. [17:29] 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 firft case — and denuded, cut off, having nothing — this refers to the latter case. [17:30] Truly your Lord expands provision. He makes it abundant, for whomever He will and He Strait¬ ens, He resdridts it for whomever He will.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

30. Your Lord expands the provision for whoever He wills, and restricts it for whoever He wills based on far-reaching wisdom. He is fully aware and observant of His servants. Nothing of theirs is hidden from Him, and He disposes of His matter with respect to them however He wills.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

31. Do not kill your children for fear of poverty in the future if you spend on them. I take charge of providing for them, and for you too. Killing them is a major sin, as they have done nothing wrong and there is no reason requiring them to be killed.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

r of what they hide and what they manifest, giving them provision in accordance with their welfare. [17:31] 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. [17:32] 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.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

32. Be careful of fornication and avoid things that prompt it. It is extremely detestable and bad path to traverse as it leads to the mixing of lineages and punishment from Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

33. Do not kill the soul whose life Allah has protected through faith or a pledge of security, except if the killing is merited on the basis of treason or legal retribution. If someone is killed unjustly, without a valid reason permitting his being killed, I have given his successor who takes charge of his affairs certain authority over the killer. He may demand that the killer be killed in retribution, or he may forgive him without asking for any thing in return, or he may forgive him and take the blood money.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

han [saying] ‘Do not commit it’. It is indeed an indecency, an abomination, and, it is, an evil way. [17:33] 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 slay¬ ing, 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].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

34. Do not transact in the property of a child whose father has passed away, except in his best interests such as investing or preserving it until he reaches the age of mental and prudential maturity. Fulfill any pledge between yourselves and Allah, or between yourselves and His servants, without breaking or falling short in them. Allah will question the one who made a pledge on the Day of Judgement. Did he fulfill it, in which case He will reward him, or did he not fulfil it, in which case He will punish him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ther than that [instrument] with which he [the slain] was killed; for he is supported [by the Law]. [17:34] 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. [17:35] 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. [17:36] And do not pursue that of which you have no knowledge.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

35. Give full measure when you measure for others and do not cheat them. Weigh with an accurate scale that does not diminish or undervalue anything. That giving of full weight and measure is better for you in this world and the Hearafter, than giving short measure or weight.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

36. Do not follow - O son of Adam - that which you have no knowledge of, by following suspicions and conjecture. A person will be questioned about the good or bad that he used his hearing, sight and heart for and he will rewarded for the good and punished for the bad.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

37. Do not walk on earth with pride and arrogance. If you walk haughtily on earth you will not be able to split the earth, nor will your stature reach the mountains in height and elevation. Why then are you so proud?!

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the sight and the heart — of each of these it will be asked, of that person what he did with them. [17:37] 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? [17:38] Allofthat, [which has been] mentioned— the evil of it is hateful in the sight of your Lord. [17:39] This is [part] of the wisdom, the admonition, which your Lord has revealed to…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

38. The evil of all that has been mentioned above is prohibited by your Lord - O man! Allah is not pleased with those who perpetrate this and He in fact detests them.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

39. Those instructions, prohibitions and laws that we have explained to you are part of what your Lord has revealed to you. Do not take - O man - another deity together with Allah, for you will be thrown into Hell on the Day of Judgement, blamed by your own soul and by people and banished from every good.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

40. O you who claim that the angels are Allah’s daughters! Has your Lord chosen you - O idolaters - to have male children, while taking for Himself daughters from among the angels? Allah is above what you are saying. You are indeed saying a terrible thing about Allah by ascribing children to him and claiming that He has daughters persisting in you disbelief.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s). And do not set up with God any other god, or you will be caft into Hell, blameworthy, abandoned, [17:40] 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! [17:41] And verily We have dispensed.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

41. I have explained in this Qur’ān laws, admonitions and examples so that people may take heed and tread the path that benefits them leaving that which harms them. But the situation is that the nature of some of them has degenerated to the extent that this only makes them further from the truth and they detest it even more.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

42. Say - O Messenger, to these idolaters: If there were other deities along with Allah as they say as a fabrication and lie, then those supposed deities would have sought a way to Allah, the Owner of the Throne, to try to defeat and combat with Him over His dominion.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

they may] be admonished, but it, that [elucidation], only increases them in aversion, to the Truth. [17:42] Say, to them: ‘If there were with Him, that is, with God, [other] gods, as they say, they would, in that case, have sought againft the Lord of the Throne, that is, [againSt] God, some path, some way, in order to fight Him [off]. [17:43] 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!

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

43. Allah, may He be glorified, is pure and sanctified from what the idolaters attribute to Him and He is far above what they say.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

44. The heavens glorify Allah. The earth glorifies Allah. Every creation in the heavens and the earth also glorifies Allah. There is nothing except that it declares His purity together with His praise, but you do not comprehend their manner of glorifying Him. This is because you only understand the glorification of those who do so in your language. He is Forbearing, not quick to punish, and He is Forgiving to those who repent to Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

nscendence — and exalted be He above what they say, in the way of [His having] associates, greatly! [17:44] 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 subhana’Llah 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.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

45. When you - O Messenger - recite the Qur’ān and they hear the warnings and admonitions it contains, I place between you and those who do not have faith in the Day of Judgment a barrier that prevents them from understanding the Qur’ān, as a punishment for their turning away from it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

language. Lo! He is Forbearing, Forgiving, for He does not hasten [to bring about] your punishment. [17:45] And when you recite the Qur’an, 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]. [17:46] And We place upon their hearts veils, covers, left they should understand it, lest they should understand the Qur’an, in other words, and so [in this way] they do not understand it, and in their ears a deafnes…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

46. I have put covers on their hearts so that they cannot understand the Qur’ān, and heaviness in their ears so that they cannot listen to it in a beneficial manner. When you mention your Lord in the Qur’ān alone, and you do not mention their so-called gods, they turn on their heels being far away from accepting Allah’s pure Oneness.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

47. I know best the way their leaders listen to the Qur’ān. They do not want to take guidance from it, but they want to mock at it and disrupt your recitation. I also know best what they secretly confer about with respect to their denial of and preventing others from it, when these people who wrong themselves by their denial say: You - O People - are only following a man who is bewitched and confused.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

r it. And when you mention your Lord alone in the Qur’an, they turn their backs in aversion, to it. [17:47] We know be St 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’. [17:48] God, exalted be He, says: Look how they Strike simili…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

48. Consider - O Messenger - and be surprised at the various blameworthy attributes they describe you with. They have deviated from the truth and are confused. As a result they cannot find the true path.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

49. The idolaters said in denial of resurrection: When we die and become bones and our bodies decompose, will we be resurrected again? This is impossible.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

poet, and they go aStray, thereby from [the path of] guidance, and cannot find a way, a path to it! [17:49] 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?’ [17:50] Say, to them: ‘Be Slones or iron,

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

50. Say - O Messenger: Become if you can, O idolaters, as hard as stones or as strong as iron, but you will never be able to do this.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

gments, shall we really be raised up in a new creation?’ [17:50] Say, to them: ‘Be Slones or iron, [17:51] or some creation yet greater in your breaSls, [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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

51. Or become some other creation greater than them amongst that which is considered great in your hearts. Allah shall restore you just as He initiated you and He shall bring you back to life just as He created you in the first instance. These opponents will say: Who will bring us back to life after we die? Say to them: He who created you in the first instance without any precedent shall restore you.…

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

52. Allah will restore you on the day He shall call you towards the plain of resurrection. You will then respond to Him, complying with His command and praising Him, and you will think you had not stayed in the grave, except for a while.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d they will say, mockingly: ‘When will it be?’, that is, the Resurrection. Say: ‘Maybe it is near!’ [17:52] The day He calls you, [the day] He calls out to you from your graves by the tongue of [the arch¬ angel] Israfil, you will respond, you will answer His call from your graves, with His praise, by His com¬ mand — it is also said to mean [that you will reSJiond] ‘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]. [17:53] And tell My servants, the believers, to Speak, to disbelievers, t…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

53. Say, O Messenger, to my believing servants: that they should say good words when speaking and refrain from bad off-putting words, because the satan exploits them to spread between them what will spoil their worldly life and their Hearafter. Surely, the satan is an open enemy, so it is necessary to be wary of him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

54. Your Lord, O people, knows you best. Nothing of yours is hidden from Him. If He wishes to have mercy on you, He will have grace you with having faith and doing good deeds. And if He wishes to punish you, He can punish you by depriving you of faith, leaving you to die on disbelief. And He as not sent the Messenger as a deputy over people, to force them to believe, or stop them from disbelief or to record their deeds. The Messenger is only a conveyor of what Allah has ordered him to convey on His behalf.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

and Satan is indeed man’s manifest enemy, his enmity is evident. The ‘finer word’ is [to say] this: [17:54] Your Lord knows you beSl. 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].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

55. Your Lord, O Messenger, has full knowledge of all who are in the heavens and earth, and He fully knows their conditions and what they deserve. And I preferred some prophets over others through numerous followers and by revealing books to them. And I granted David my book, the Psalms.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

em, and so compel them to [embrace] faith — this was [revealed] before the command to fight [them]. [17:55] And your Lord knows beStall 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 ^Jioken to; Abraham, with Friendship; and Muhammad (s), with the Night Journey; and We gave David the Psalms. [17:56] Say, to them: ‘Call on those whom you assumed, to be gods, besides Him, such as th…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

56. Say - O Messenger, to these idolaters: O idolaters - call upon those you claim to be gods besides Allah when some harm befalls you. They will neither be able to remove the harm from you nor can they transfer it to someone else, due to their inability. Anything incapable cannot be a god

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

57. Those angels and others whom they call upon are themselves seeking good actions to bring them closer to Allah and competing to see who is closest to Him by obeying Him. They hope He has mercy on them and they fear His punishment. The punishment of your Lord, O Messenger, is what should be feared.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

); yet they have no power to rid you of misfortune nor to transfer, it to [persons] other than you. [17:57] Those whom they call, gods, [they themselves] seek a means to their Lord, [they seek] nearness, byway of obedience, which of them ( ayyuhum substitutes for the [third person indicator] wdw of [the verb] yabtaghuna, ‘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? 8 ; and they hope for His mercy and fear His chastisement, juSt like others, so how can you call them gods? Truly your…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

58. And there is no town or city except I will send upon it punishment and destruction in this worldly life due to their disbelief, or afflict it with a mighty punishment such as being killed, due to their disbelief. This destruction and punishment is a divine decree written in the Preserved Tablet.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

like others, so how can you call them gods? Truly your Lord’s chastisement is a thing to beware of [17:58] There is not a town — its inhabitants are the ones meant — but We shall destroy it before the Day of Resurrection, through death, or chaSlise it with terrible chastisement, by killing [its inhabitants] or otherwise. That has been inscribed in the Book, the Preserved Tablet ( al-lawh al-mahfuz).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

59. And I did not stop sending tangible miracles which the idolaters requested, such as reviving the dead, except because I had sent them to previous nations but they rejected them. I had given Thamud a great, clear sign, namely the camel, but they rejected and so I hastened their punishment. And I do not send miracles at the hands of the Messengers except as a warning for their people, so that they believe.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ants] or otherwise. That has been inscribed in the Book, the Preserved Tablet ( al-lawh al-mahfuz). [17:59] 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 reSjute so that the mission of Muhammad (s) be completed.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

60. And remember, O Messenger, when I said to you: Your Lord has encompassed the people in His power and they are in His control. Allah will protect you from them, so convey what you have been ordered to convey. And I did not make what I clearly showed you on the Night Journey except as a test for the people; do they believe it or reject it? And I did not make the tree of Zaqqum, which is mentioned in the Qur’ān as growing from the bottom of the Hellfire, except as a test for them. Thus, if they do not believe in these signs, they will never believe in anything else.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

And We do not send signs, miracles, except for deterrence, to servants, so that they might believe. [17:60] And, remember, when We said to you, ‘Tridy your Lord encompasses mankind’, in knowledge and power [over them], such that they are within His graSjv so deliver the Message to them and do not fear anyone, because God will protect you from them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

61. And remember, O Messenger, when I said to the angels: Prostrate to Adam, as a prostration of greeting, not worship, so they complied and all prostrated to him. However, Iblis refused to prostrate to him out of arrogance, saying: Should I prostrate to the one You created out of clay whereas You created me out of fire? I am better than him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d We [seek to] deter them, with it, but it. Our deterrence, only increases them in gross insolence. [17:61] 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 Iblis: he said, ‘Shall I prostrate myself before one whom You have created from clay?’ ( tinan, is in the accusative because the operator of the oblique [min, ‘of’] has been omitted, in other words [it would normally be] min tinin).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

62. Iblis said to his Lord: Do you see this creature You have honoured above me by ordering me to prostrate to him? If you keep me alive until the end of this worldly life, I shall allure his children and misguide them from Your straight path, except a few of them You have saved and who are Your chosen servants.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

rator of the oblique [min, ‘of’] has been omitted, in other words [it would normally be] min tinin). [17:62] 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 lam 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.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

63. His Lord said to him: Go with those amongst them who obey you, because Hell is your recompense and their recompense, a complete and full recompense for your actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

leading them aStray, [all] save a few’, of them, of those whom You have given [divine] protection. [17:63] Said He, exalted be He, to him [Iblis]: ‘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.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

64. And mislead those you can mislead through your voice which calls towards disobedience, call out to them through your horsemen and foot soldiers who invite towards obeying you, become a partner to them in their wealth by making attractive every action which opposes the sacred law. And become a partner to them in their children by falsely making a claim to them, attaining them through adultery and making them worship others besides Allah when taking Allah’s name. And make attractive to them false promises and futile aspirations. And the satan only makes false promises which deceive them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

your requital, [both] yours and theirs, a requital [that is indeed] ample, sufficient and complete. [17:64] 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 cav¬ alry 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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

65. You have no control - O Iblis - over My believing servants who act in My obedience, because Allah has repelled your evil from them. And Allah is sufficient as a guardian for one who relies upon Him in his affairs.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

be any resurrection or requital. And Satan promises them, thereby, nothing but delusion, falsehood. [17:65] ‘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. [17:66] Your Lord is He Who drives for you the ships upon the sea that you may seek of His bounty, 8 Those nearest to God Sill seek to be nearer to Him, and yet the disbelievers invoke them as gods, when they should be invoking God. exalted be He, through [engaging in] commerce.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

66. Your Lord - O people - is the one who makes the ships sail for you in the sea, hoping to seek your sustenance through the profits from trade and the like. He is Merciful to you as He facilitated these means for you.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

67. And when you are afflicted - O idolaters - by some calamity or misfortune at sea such that you fear destruction, those whom you worship besides Allah leave your thoughts, and you only remember Allah and seek His assistance. Then when He assists you and saves you from your fears, and you return to land, you turn away from His Oneness and supplicating Him alone, returning to your idols. And man rejects the blessings of Allah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[engaging in] commerce. Truly He is ever Merciful towards you, by disposing these [ships] for you. [17:67] 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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

68. So do you feel secure - O idolaters - when Allah has delivered you safely to land that He will not make it collapse with you? Or do you feel secure that He will not make stones rain down on you as He did with the people of Lot, then you will not find any protector to protect you nor any helper to save you from being destroyed?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d, you are rejedive, of [God’s] Oneness, for man is ever ungrateful, [ever] denying [God’s] graces. [17:68] 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 (Qarun ), or unleash upon you a squall of pebbles? that is, hurl a shower of atones upon you, as [He did] with the people of Lot. Then you will not find for yourselves any guard¬ ian, any protestor from Him.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

69. Or do you feel secure that Allah will not return you to sea a second time, then send a strong wind upon you, drowning you due to your being ungrateful for Allah’s blessings after He saved you the first time, then you will not find any claimant against Him for what He did to you and to defend you?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

th the people of Lot. Then you will not find for yourselves any guard¬ ian, any protestor from Him. [17:69] 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 de¬ stroy your ship, and drown you for your ungratefulness? And then you will not find for yourselves any redresser of this again & Us, [any] helper or advocate to demand restitution from Us for what We [will] have done to you.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

70. And I have honoured the children of Adam through intellect, making the angels prostrate to their father, and I subjugated for them the animals and vehicles that carry them on land, and the ships that carry them by sea. And I provided them with good food, drink, spouses and other things, and I granted them much virtue over much of My creation. They must be grateful therefore for Allah’s favours on them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

n & Us, [any] helper or advocate to demand restitution from Us for what We [will] have done to you. [17:70] 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 [o…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

71. And remember, O Messenger, when every group will be called out by their leader whom they used to follow in life. So whoever is given his book of deeds in his right hand - they will read their books happily. And nothing will be decreased from their reward, be it as small as the thread on a date seed.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[of this category of being], since they [angels] are superior to mankind, excepting the prophets). [17:71] 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-imamihim 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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

72. And whoever’s heart is blind to accepting and submitting to the truth in this worldly life will be more blind on the Day of Judgment, not finding guidance to the path of paradise, and will be more astray from guidance. And the reward will be equal to the deed.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ll not be wronged, they will [not] be diminished of their deeds, [so much as] a single date-thread. [17:72] 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’an, and [even] further aCtray from the [right] way, more removed from the road [that leads] to it.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

73. And the idolaters were about to turn you away, O Messenger, from the Qur’ān I revealed to you, so that you invent something else in my name which conforms to their desires. And if you did what they wanted, they would have chosen you as their beloved friend.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

’an, and [even] further aCtray from the [right] way, more removed from the road [that leads] to it. [17:73] The following was revealed regarding the [tribe of] Thaqif, 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 againft Us [something] other than that; and then, had you done that, they wotdd have taken you as a friend.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

74. And had I not favoured you by making you firm on the truth, you were about to incline towards them slightly and then agree with them in what they requested of you, due to their severe deception and scheming, alongside your extreme eagerness for them to bring faith. However, I protected you from inclining towards them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Us [something] other than that; and then, had you done that, they wotdd have taken you as a friend. [17:74] And if We had not made you [Ttand] 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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

75. And had you inclined towards them in what they requested you, I would have given you multiplied punishment in this life and the Hereafter, then you would not find any helper to assist you against Me and avert punishment from you.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

76. And the disbelievers were close to troubling you, due to their enmity towards you, to exile you from Makkah. However, Allah stopped them from exiling you until you yourself migrated on the command of your Lord. And had they exiled you, they would not have remained after exiling you except for a short while.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

77. The issue of their not remaining after you except for a short while is the constant practice of Allah with respect to the Messengers before you, namely that whenever a Messenger was exiled by his people, Allah sent punishment upon them. And you will not find, O Messenger, any change in my practice, but rather you will find it to be established and constant.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

78. Establish the prayer by performing it in the most complete manner in its times, which are the declining of the sun from the middle of the sky - and this includes the zuhr and ‘asr prayers - until the darkness of night - and this includes the maghrib and ‘isha prayers. And establish the fajr prayer and lengthen the recitation therein, as the fajr prayer is attended by the angels of night and the angels of day.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

. And as regards Our [established] way you will not find any change, any alter¬ native [manner]. 10 [17:78] Establish prayer from the sun’s decline, that is, from after midday, 11 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’an] 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.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

79. And in part of the night, O Messenger, stand and pray, so that your prayer increases your rank, and seeking for your Lord to raise you to the praised station on the Day of Judgment, as an intercessor for the people from the horrors of the Day of Judgment, and so that you attain the position of the great intercession, for which the first and last will praise you.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

wn recital is ever witnessed, it is witnessed by the angels of the night and the angels of the day. [17:79] And for a part of the night, keep vigil, perform prayer, therewith, with the Qur’an, as a supere¬ rogatory [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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

80. And say, O Messenger: O my Lord, make all my entrances and exits in Your obedience and for Your pleasure. And give me from Yourself a clear proof through which You help me against my enemy.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

is the Station of intercession [which will take place] during [the passing of] the Final Judgement. [17:80] And say: ‘My Lord, make me enter, Medina, with a veritable entrance, an entrance that is satisfy¬ ing, one in which I do not see what I dislike, and bring me out, of Mecca, with a veritable departure, a de¬ parture such that my heart will not [care to] turn back to look at it [yearningly]. And grant me from Your¬ self a favourable authority’, [grant me] Strength with which You render me victorious over Your enemies.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

81. And say, O Messenger, to these idolaters: Islam has come, the help which Allah promised has come true, and idolatry and disbelief has gone. Surely, falsehood is going and will disappear, unable to remain in the face of truth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

a favourable authority’, [grant me] Strength with which You render me victorious over Your enemies. [17:81] 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].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

82. And I reveal in the Qur’ān that which cures the hearts of ignorance, disbelief and doubt, cures the bodies when treated through it, and that which is a mercy for the believers who practice it. And this Qur’ān only increases the disbelievers in destruction, as listening to it angers them and makes them deny and turn away from it even more.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[words] 12 until they had [all] been toppled, as reported by the two Shaykhs [Bukhari and Muslim]. [17:82] And We reveal of (min [here] is explicative) the Qur’an 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. [17:83] 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, deSJxmdent of God’s mercy.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

83. And when I grant man a blessing such as health and wealth, he turns away from thanking Allah and obeying Him, and moves further away out of pride. But when illness, poverty or the like befalls him, he becomes extremely despondent and hopeless of Allah’s mercy.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

84. Say, O Messenger: Every man acts on the path which resembles his condition in either guidance or misguidance. But your Lord knows best who is most guided towards the truth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

when an ill, such as poverty or hardship, befalls him, he is in despair, deSJxmdent of God’s mercy. [17:84] Say: ‘Everyone, [including] us and you, ads according to his [own] charader, his [own] manner [of conducft], and your Lord knows bed who is better guided as to the way’, [as to] the path [he follows], and He will reward him [accordingly]. [17:85] And they will quedion you, that is, the Jews, concerning the Spirit, from which the body receives 10 You will not find any alternative manner of dealing with the enemies of Our messengers. 11 The term zawal, lit.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

85. O Messenger, the disbelievers among the People of the Book ask you regarding the reality of the soul. Say to them: The soul is from the command of my Lord. And the knowledge you and all the creation of Allah have been granted is little in comparison to the knowledge of Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

86. By Allah, if I wanted to take away, O Messenger, the revelation I sent to you by erasing it from the hearts and books, I could take it away, then you would not find anyone to help you and take responsibility to return it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

87. However, I did not take it away, by way of mercy from your Lord, and I left it preserved. Surely, your Lord’s grace on you is great, as He made you a Messenger, sealed the prophets upon you, and revealed the Qur’ān to you.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e written cop¬ ies. Then you woidd not find in reaped thereof any guardian for yourself again & Us; [17:87] [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. [17:88] Say: ‘Verily, should mankind and jinn come together to produce the like of this Qur’an, [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 assi…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

88. Say, O Messenger: If all of humankind and jinns united to bring the like of this Qur’ān which was revealed to you, in its eloquence, excellent sequence and pure style, they will never be able to bring anything like it, even if they were to all assist and help one another.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

89. And I have explained to people in this Qur’ān and brought all types of advice, reminders, commands, prohibitions and stories they can take lessons from, in the hope they will believe. But most people have refused except to deny this Qur’ān.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

revealed as a refutation of their statement: ‘If we wish we can Tpeak the like of this’ [Q. 8:31]. [17:89] And verily We have dispensed, explained, for people in this Qur’an every [kind of] similitude (min kulli mathalin, [this] is an adjecftival qualification of an omitted clause, in other words, [‘We have dispensed] a similitude from every kind of similitude’), that they might be admonished; but mod people, that is, the people of Mecca, insift on disbelieving, on denying the truth. [17:90] And they say ( wa-qalu is a supplement to aba [ilia], ‘insist on’), ‘We will not believe you until…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

90. The idolaters said: I will never believe you until you extract for us from the ground of Makkah a spring that does not stop flowing.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

91. Or you have a garden with many flowers in which you make rivers flow profusely.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

lieve you until you make gush forth for us from the ground a spring, from which water issues forth; [17:91] or until you [come to] have a garden, an orchard, of date-palms and vines, and cause dreams to gush forth therein, in the midSt of these, abundantly; [17:92] or until you cause the heaven to fall upon us, as you assert, in pieces, or bring God and the an¬ gels [right] in front [of us], face to face [with us], before [our] very eyes, so that we might see them;

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

92. Or you make the sky fall upon us, as you mentioned, as fragments of punishment, or you bring Allah and the angels visibly before us, so they can testify to the truth of what you claim.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

93. Or you have a house adorned with gold and other things, or you ascend to the sky. And if you do ascend to it, we will never believe you have been sent unless you come down with a book written from Allah in which we can read that you are Allah’s Messenger. Say - O Messenger: My Lord is pure, I am only a human Messenger like all other Messengers. I do not have the ability to bring anything, so how can I bring what you have requested?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[right] in front [of us], face to face [with us], before [our] very eyes, so that we might see them; [17:93] or until you [come to] have a house adorned with gold, or ascend into the heaven, upon a lad¬ der, 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’.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

94. And the only thing which stopped the disbelievers from bringing faith upon Allah and His Messengers, and acting upon what the Messenger brought, was their refusal to accept that a Messenger can be from humankind, as they said denyingly: Did Allah send a Messenger from humankind?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ords, [I am] like all [other] messengers, for they never brought [any] signs except by God’s leave. [17:94] 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]?’, in¬ stead of sending an angel. [17:95] Say, to them: ‘Had there been in the earth, instead of humans, angels, walking [and living] se¬ cure, 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…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

95. Say, O Messenger, in response to them: Had there been angels on earth who reside therein and walk about securely, as is your condition, we would have sent an angel Messenger to them from their own kind, because it is he who can make them understand what he has been sent with. It would not be wise to send to them a Messenger from humankind, and likewise is the case with you.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

96. Say, O Messenger: Allah is sufficient as a witness between me and you that I am a Messenger was sent to you and that I have conveyed what I was sent to you. Surely, He encompasses the conditions of His servants, nothing of them being hidden from Him, and He sees all the secrets of their souls.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

lways] of their kind, so that they are able to SJieak to him and understand from him [his message]. [17:96] Say: ‘God suffices as a witness between me and you, of my sincerity. Tridy He is Aware, Seer of His servants’, Knower of what they hide and what they manifest. [17:97] And he whom God guides is rightly guided, and he whom He sends aftray — you will not find for them [any] guardians, to guide them, besides Him.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

97. And whoever Allah gives the ability for guidance is truly guided. And whoever He removes from it and leads astray, you will never find for them, O Messenger, protectors to guide them to the truth, repel harm from them and bring them benefit. And I will gather them on the Day of Judgment, being dragged on their faces, not seeing, speaking or hearing. Their abode towards which they will go is Hell. Whenever the flames begin to subside, I will make them burn even more.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

98. That punishment which they will meet is their recompense due to their denial of my signs which I sent to my Messengers, and because they said, considering resurrection to be improbable: When we die and turn in to decomposed bones and scattered particles, will we be resurrected after this as a new creation?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

99. Do these deniers of the resurrection not know that Allah, who created the heavens and who created the earth despite their greatness, has power to create the likes of them? So whoever has the power to create something great has the power to create something smaller. And Allah has made a limited time for them in this world in which their lives will come to an end, and He has made a time for their resurrection in which there is no doubt. But despite the proofs for resurrection being clear, the idolaters refuse except to reject the resurrection.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

100. Say - O Messenger, to these idolaters: If you possessed my Lord’s treasures which never deplete or finish, you would desist from spending them, fearing they will deplete until you will turn poor. And it is human nature to be miserly, except if one is a believer who spends hoping for Allah’s reward.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

surrection, whereof is no doubt; yet the wrongdoers insist on disbelief, on denial of such [a term]. [17:100] Say, to them: ‘Ifyou possessed the treasuries of my Lord’s mercy, [those treasuries] of provision and rain, you would surely withhold [them], [you would] £tint , for fear of spending, fearing that they would be depleted if [one] ^Jient [from them] and [that] you would then become impoverished; 13 and man is ever niggardly’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

101. I granted Moses nine clear proofs which bore testimony for him. They are the staff, the hand, the famine, decrease in fruits, the hurricane, locusts, lice, frogs and blood. O Messenger, ask the Jews when Moses brought these miracles to their predecessors and Pharaoh said: I see you, O Moses, as a man afflicted by magic, as you bring strange things.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e] ^Jient [from them] and [that] you would then become impoverished; 13 and man is ever niggardly’. [17:101] And verily We gave Moses nine manifest signs, clear [signs], namely, [those of] the hand, the £taff, the flood, the locusts, the lice, the frogs, the blood and the obliteration [of their possessions, cf. Q. 10:88], the years [of dearth] and scarcity of fruits [cf. Q. 7:130].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

102. Moses said in response to him: O Pharaoh, you know for sure that these signs have not been sent except by Allah who is the Lord of the heavens and the earth. He has sent them as proofs of His power and the truthfulness of His Messenger. But you have rejected. And I know, O Pharaoh, that you are going to be a destroyed loser.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

m, Pharaoh said to him, ‘O Moses, I truly think that you are bewitched’, duped, your mind deceived. [17:102] He [Moses] said, ‘Indeed you know that none revealed these, signs, except the Lord of the heav¬ ens and the earth, as proofs, lessons; however, you are being stubborn (a variant reading [for ‘alimta, ‘you know’] has ‘alimtu [‘I know’]); 16 and I truly think that you, O Pharaoh, are doomed’, [that you] will be destroyed — or [it, mathburan, means that Pharaoh has been] turned away from [all deeds that are] good. [17:103] And he.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

103. So Pharaoh intended to punish Moses (peace be upon him) and his people by exiling them from Egypt, so I destroyed him and all the armies with him by drowning them.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

104. And I said to the Israelites after destroying Pharaoh and his armies: Settle in the land of the Levant. Then when the Day of Judgment comes, I shall bring you all to the plain of gathering for the accounting.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d his people, from the land, the land of Egypt; so We drowned him and those with him, all together. [17:104] And after him We said to the Children of Israel, ‘Dwell in the land; but when the promise of the Hereafter, namely, the Hour, comes to pass, We shall bring you [gathered] in mixed company’, all together, you and them. [17:105] With the truth have We revealed it, that is, the Qur’an, and with the truth, it comprises, has it been revealed, in the way it has, unaffecfted by any alterations; and We have not sent you, O Muhammad (s), except as a bearer of good tidings, of Paradise, for…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

105. And with truth I revealed the Qur’ān on Muhammad (peace be upon him) and with truth it came down on him, without any change or tampering. And I did not send you, O Messenger, except to give glad tidings of paradise to those mindful of Him and to warn the disbelievers and sinful of Hell.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

106. And I sent it as a Qur’ān which I have separated and explained, in the hope that you read it to people slowly and carefully, as this is more effective for understanding and reflecting. And I revealed it in separate portions according to incidents and conditions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

idings, of Paradise, for those who believe, and as a Warner, of the Fire, for those who disbelieve. [17:106] And [it is] a Qur’an (qur’anan is in the accusative because of the verb governing it [which is the following]) that We have divided, that We have revealed in portions over 20 or 23 years, that you may recite it to mankind at intervals, gradually and with deliberateness so that they [are able to] comprehend it, and We have revealed it by [successive] revelation, one part after another, according to what is best [for mankind].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

107. Say, O Messenger: Believe in it, for your belief will not increase it in any way, or do not believe in it, for your disbelief will not decrease it in any way. Surely, those who read the previous divine books and who understood the revelation and prophecy when the Qur’ān is recited to them fall on their faces, prostrating to Allah out of gratitude.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

led it by [successive] revelation, one part after another, according to what is best [for mankind]. [17:107] Say, to the disbelievers of Mecca, ‘Believe in it or do not believe, as a threat to them; indeed those who were given knowledge before it, before its revelation, namely, the believers from among the People of the Scripture, when it is recited to them, fall down in prostration on their faces, [17:108] and say, “Glory be to our Lord, exalting Him above [the claim] that [His] promise [of sending a prophet] had not been fulfilled.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

108. And they say in their prostration: Our Lord will never break His promise. The promise He made of sending Muhammad (peace be upon him) is going to happen. Surely, our Lord’s promise of this and other matters will definitely occur.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

109. And they fall on their faces, prostrating to Allah and crying out of His fear. And listening to the Qur’ān and contemplating its meanings increases them in submission to Allah and fearing Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

are from God. and the sending of the Prophet (s), is bound to be fulfilled”. [17:109] And they fall down on their faces, weeping ( yabkuna is a supplement [to yakhirruna, ‘they fall down] also containing an adjectival qualification [of those falling down]); and it, the Qur’an, increases them in humility’, in humbleness before God.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

110. Say, O Messenger, to those who criticise you for supplicating by saying, ‘O Allah, O Merciful’: Allah and the Merciful are names of His, so supplicate Him with any of them or other names of His. For Him are all beautiful names, and these two are amongst them, so supplicate Him through these two or other beautiful names of His. And do not recite loudly in your prayer in case the idolaters hear you and do not recite so quietly that the believers cannot hear you, but rather choose a middle path between the two.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

of those falling down]); and it, the Qur’an, increases them in humility’, in humbleness before God. [17:110] The Prophet (s) would often say, ‘O God, O Compassionate One’. So they said, ‘He [Muhammad, s] forbids us to worship more than one god, and yet he calls upon another [god] together with Him [God]’.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

111. Say - O Messenger: All praise is for Allah who deserves all types of praise and who is exalted from having a child or a partner, thus He has no partner in His kingdom. And He is not afflicted by disgrace or weakness, hence He has no need for anyone to help and support Him. So exalt Him abundantly, and do not attribute any child or partner to Him nor any helper or supporter.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e to hear it and] benefit [therefrom]; but seek between that, loudness and silence, a, middle, way. [17:111] And say: ‘Praise be to God, Who has neither taken a son, nor has He any partner in sover¬ eignty, in divineness, nor has He [taken] any ally, to assiSI Him, out of, because of [any], weakness’, that is to say, He would never become weak and thus need an assistant. And magnify Him with magnifica¬ tions [worthy of Him], extol Him with a perfecft extolling above that He should have taken a son or a partner, and [above] any weakness and [above] all that does not befit Him.…