النص المفهرس

512
press
Sūrah An-Nahl 16:125-128
ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَحَدِلْهُم بِلَتِى هِىَ أَحْسَنٌ
إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ، وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ [َ وَإِنْ
عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُم بِهِّ وَلَيْنَ صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلِضَّبِينَ
لَ وَأَصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِّ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِي ضَيْقِ مِّمَّا
١٣٨
يَمْكُرُونَ [َهَ إِنَّ اللَّهَ مَعَ الَّذِينَ أَتَّقَواْ وَالَّذِينَ هُم تُحْسِنُونَ
Invite (people) to the way of your Lord with wisdom and good counsel.
And argue with them in the best of manners. Surely, your Lord knows
best the one who deviates from His way, and He knows best the ones
who are on the right path. [125]
And if you were to harm (them) in retaliation, harm them to the measure
you were harmed. 28 And if you opt for patience, it is definitely much
better for those who are patient. [126]
And be patient. Your patience is bestowed by none but Allah, and do not
grieve over them, and do not be in distress for what they devise. 29 [127]
Surely, Allah is with those who fear Him and those who are good in their
deeds. [128]
28) In the course of inviting people to the right path, one may sustain injuries
from his opponents. The verse lays down the rule that although retaliation is
allowed, it must be on equal basis without any excess, and if one remains patient
and forgoes his right of retaliation, it is much better for him.
29) The Holy Prophet g used to grieve on the obstinate attitude of his people.
The verse consoles him that he has performed his duty to the best possible
extent. Whether or not they accept his message is beyond his control. As for
the apprehensions that they may become an impediment in his way, Allah will
take care of their evil designs, and His help will accompany him and all those
who are good in deeds.

513
Sūrah Bani Isra'il 17
Dubo
سَوَرَةُ بَنِىّ اِسْرَ آءِيْل
SURAH BANĪ ISRĀ'ĪL
(Children of Israel)

514
Sūrah Bani Isrā'il 17
Introduction
It is evident from the very first verse of this Surah that it was revealed after
the miraculous journey of the Holy Prophet de to Bait-ul-Maqdis (Jerusalem)
and from there to the upper realm of heavens. The first journey is called Isra"
(journey by night) and the second one is known as Mi'raj (Ascension).
Historical reports are different about determining the exact date of this
event, but some external indicators suggest that it took place after tenth year
of his prophet-hood. It was a time when the fundamental message of
Islam was substantially conveyed to the pagans of Arabia as well as to the
Jews and Christians. The Surah has commenced its eloquent discourse by
referring to the miraculous event of Isra' as a solemn proof of the
messenger-ship of the Holy Prophet . Then the disbelievers are reminded
of the misery suffered by the Children of Isra'il due to their rebellious
violation of the divine injunctions laid down in their Scriptures. The
disbelievers are thus warned that they might suffer the similar fate, if they
did not submit to Allah's recent book, the Holy Qur'an. Verse 9 declares
that the message of the Qur'an is the only moderate way to achieve
betterment of this world and the Hereafter. Verses 22 to 38 explain some
specific instructions about one's religious, moral and social attitude. Then
the irrational and hostile behavior of polytheists is condemned, and their
objections are answered. The Holy Prophet # and the Muslims are directed
to place their trust in Allah and seek Allah's pleasure by offering prayers and
devoting themselves to His worship.
The title of the Surah is derived from verse 4. It is also called Sūrah Isra'
referring to the miraculous event of Isra' mentioned in the very first verse.

515
Sūrah Bani Isra'il 17:1-2
بِسْـمِ اللهِ الرَّحْمَنِ الرَّحَيَـ
سُبْحَنَ الَّذِىِّ أَسْرَى بِعَبْدِهِ، لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَا
وَءَاتَيْنَا
اُلَّذِى بَرَكْنَا حَوْلَهُ، لِنُرِيَهُ، مِنْ ءَايَئِنَاْ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ
مُوسَى الْكِنَبَ وَجَعَلْنَهُ هُدًى لِّبَنِيّ إِسْرَهِ يلَ أَلَّا تَنَّخِذُواْ مِن دُونِى وَكِيلًا
SURAH BANĪ ISRĀ'ĪL
(Children of Israel)
This Sūrah is Makki and comprises 111 'ayat (verses)
With the name of Allah, the All-Merciful, the Very-Merciful
Glorious is He Who made his servant travel by night from Al-Masjid-ul-
Harām to Al-Masjid-ul-Aqsā whose environs We have blessed, so that
We let him see some of Our signs. 1 Surely, He is the All-Hearing, the
All- Seeing. [1]
And We gave Mūsā the Book and made it guidance for the children of
Isrā'il (bearing the command) "Do not take anyone other than Me as
guardian, [2]
1) According to authentic reports narrated by twenty five Sahabi a of the
Holy Prophet , the angel Jibra'Il w (Gabriel) came to the Holy Prophet ,
made him to ride an animal (called buraq) and took him from the Sacred
Mosque in Makkah to the holy mosque of Jerusalem, and then from there to
the heavens where he met different prophets 2 of the past, visited different
places of the upper realm and was honored by direct conversation with Allah
Ta'ālā. It was on this occasion that five prayers a day were prescribed by Allah
for him and his followers. This entire journey, with its both phases, took place
within one night, and he reached back before the dawn.
The Holy Qur'an has referred here only to the first part of the journey because
it was more relevant to the following discussion. However, the second part of
the miraculous journey is referred to in Surah An-Najm (53:13-18). According
to authentic reports, this journey was not a spiritual experience in a dream, as
supposed by some people; it was a physical journey that took place in reality
with awakened eyes. The style of the Holy Qur'an in the present verse suggests
that it was an extraordinary event that has been cited as a great sign of Allah's
omnipotence. Had it been merely a dream, there was nothing beyond ordinary
human experience to make it a 'sign' or 'a part of the biggest signs of your Lord'

516
Sūrah Bani Isrā'il 17:3-5
وَقَضَيْنَآ إِلَى بَنِىّ
ذُرِيَّةَ مَنْ حَمَلْنَا مَعَ نُوجَّ إِنَّهُ، كَانَ عَبْدًا شَكُورًا
15
إِسْرَءِيلَ فِى الْكِنَبِ لَنُفْسِدُنَّ فِىِ الْأَرْضِ مَرَّتَيْنِ وَلَنَعْلُنَّ عُلُوًّا كَبِيرًا
جَاءَ وَعْدُ أُولَنْهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُوْلِى بَأْسِ شَدِيدٍ فَجَاسُواْ خِلَلَ الدِّيَارِ
وَكَانَ وَعْدًا مَّفْعُولًا
O you, the progeny of those whom We put on board with Nūh. Surely, He
was a very grateful servant." [3]
And We declared to the children of Isra'il in the Book: "You will surely
spread mischief on the earth twice, and you will surely show utmost
haughtiness. [4] So, when came the time appointed for the first of the
two, We dispatched against you some servants belonging to us 2 having
strong aggressive power, who combed through the houses; and it was a
promise, bound to be fulfilled. 3 [5]
(53:18).
2) Obviously, all human beings, Muslims or Non-Muslims, are Allah's servants.
But the Holy Qur'an makes a subtle difference between the two while referring
to them. When it refers to the Muslims and righteous people, it says, 'ibadi, (e.g.
2:186, 14:31, 15:42 etc.) or 'ibādinā (e.g. 12:24, 18:65, 35:32 etc.). As opposed to
this, the present verse while referring to the Non-Muslims and tyrants has used
the expression, 'ibadanlana. The first expression signifies close and favorite
relationship, while the latter shows indifference and formality. This subtle
difference between the two expressions is very difficult to convey in any other
language, but we have tried at least to retain the difference by translating the
former expression as 'My servant' and 'Our servants' and rendering the latter as
'the servants belonging to Us'.
3) The Israelites have a long history of deviation from the original teachings of
their prophets, as narrated by the Bible in detail. As a punishment to their
deviation, their enemies invaded upon them many times, but the Holy Qur'an has
referred here only to two major events. The first event most probably is that of
the invasion of Nebuchadnezzar ii, the tyrant of Babylon. It took place in the
days of the prophet Jeremiah y who tried his best to bring his nation to the
right path, but all in vain. Finally, in 587 BC. Nebuchadnezzar ii, the emperor of
Babylon invaded Jerusalem, demolished Bait-ul-Magdis (Jerusalem), annihilated
a large

517
Sūrah Bani Isra'il 17:6-9
ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَكُمْ بِأَمْوَلِ وَبَنِنَ وَجَعَلْنَكُمْ أَكْثَرَ
إِنْ أَحْدَ نْتُمْ أَحْسَنتُمْ لِأَنْفُسِكُمْ وَإِنْ أَسَأَتُ فَلَهَاْ فَإِذَا جَاءَ وَعْدُ
نَفِيرًا
اُلْأَخِرَةِ لِسُواْ وُجُوهَكُمْ وَلِيَدْخُلُواْ الْمَجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ
عَسَى رَبُّكُمْ أَن يَزْحَمَكُمْ وَإِنْ عُدْتُمْ عُدْنًا وَحَعَلْنَا جَهَّمَ
وَلِسُنَبِرُواْ مَا عَلَوْاْ تَتْبِيرًا
إِنَّ هَذَا اُلْقُرْءَانَ يَهْدِى لِلَتِى هِىَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ
لِلْكَفِرِينَ حَصِيرًا
الَّذِينَ يَعْمَلُونَ الصَّلِحَتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا
Then We gave you your turn to overpower them, and increased your
strength with wealth and sons, and made you greater in number, [6]
(saying) 'If you do good, you will do it for your own benefit, and if you
do evil, it will be against yourselves'. Later, when came the time
appointed for the second, (We sent others,) so that they spoil your faces,
and so that they enter into the Mosque as the former ones entered it the
first time, and utterly destroy whatever they prevail upon. [7] May be your
Lord would bestow mercy upon you. But if you do this again, We shall do
that again,4 and We have made Jahannam (Hell) a prison for the
disbelievers." [8] Surely, this Qur'an guides to something that is most
straightforward, and gives glad tidings to the believers who do good
deeds that ready for them there is a great reward, [9]
number of the Israelites and took others to Babylon as captives. The Israelites
learnt a lesson from these events and corrected themselves. After a long period of
exile, Cyrus, the emperor of Persia conquered Babylon and allowed the Israelites to
rehabilitate themselves in Jerusalem and to rebuild Bait-ul-Maqdis (Jerusalem). As
for the second event, it may possibly refer to the invasion of Antiochus
Epiphanes, the Greek tyrant who invaded Jerusalem in 17 5 BC when the Israelites
went back to their misdeeds, and were subjected by him to the similar fate as they
suffered at the hands of Nebuchadnezzar. il According to other exegetes, the
second event mentioned by the Qur'an is the one that took place in 70 AD at the
hands of Titus, the Roman emperor who captured Jerusalem and subjected the
Israelites to a horrible massacre and demolished Bait-ul-Maqdis (Jerusalem).
4) This is a warning that apart from these two events, you may face similar
events, if you deviate from the straight path.

518
Sūrah Bani Isrā'il 17:10-15
وَيَدْعُ اُلْإِنسَنُ بِالشَّرِّ
وَأَنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآَخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا
وَجَعَلْنَا اُلَيْلَ وَالنَّهَرَ ءَايَنَيْنِّ فَمَحَوْنَآ ءَايَةَ
دُعَاءَ هُ بِالْخَيْرِّ وَكَانَ الْإِنْسَنُ عَجُلًا
الَّلِ وَجَعَلْنَآ ءَايَةَ النَّهَارِ مُبْصِرَةً لِتَبْتَغُواْ فَضْلًا مِّن رَّبِّكُمْ وَلِتَعْلَمُواْ عَدَدَ
اُلِِّينَ وَالْحِسَابَّ وَكُلَّ شَىْءٍ فَضَلْنَهُ نَفْصِيلًا ﴿ وَكُلَّ إِنسَنِ أَلْزَمْنَهُ طَِرَهُ فِىِ
أَقْرَأْ كِتَبَكَ كَفَى
عُنُقِهِ، وَنُخِّجُ لَهُ, يَوْمَ الْقِيَمَةِ كِتَبًا يَلْقَنَهُ مَنْشُورًا [®
بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا [١٥] مَّنِ أُهْتَدَى فَإِنَّمَا يَدِى لِنَفْسِهِ، وَمَن ضَلَّ فَإِنَّمَا
يَضِلُّ عَلَيْهَا وَلَا نَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىُّ وَمَا كُنَا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا
and that We have prepared a painful punishment for those who do not
believe in the Hereafter. [10]
Man prays for evil like his prayer for good, and man is so hasty.5 [11]
We have made the night and the day two signs, then We made the sign of
night marked by darkness and the sign of day bright, so that you may seek
grace from your Lord, and that you may know how to number the years
and how to compute, and We have expounded everything in detail. [12]
We have tied up every human's fortune to his neck, 6 and on the Day of
Resurrection, We will bring forth a book for him that he will find wide
open, [13] (and We will say to him) "Read your book. Enough are you
today to take your own account." [14]
Whoever adopts the right path does so for his own benefit, and whoever
goes astray does so to his own detriment, and no bearer of burden shall
bear the burden of another, and it is not Our way to punish (anyone)
unless We send a Messenger. [15]
5) Some unbelievers used to pray that if the Qur'an is really the word of Allah,
He should send a divine scourge upon them. The verse refers to such prayers.
6) The original word used in the text is ta'ir, which means 'bird'. Since the Arabs
believed that good and bad omen is tied up with birds, the word was borrowed
for 'omen' and 'fortune'. That one's fortune is tied up with his neck means that
all his deeds are recorded by the angels who are ever present close to his neck.

519
Sūrah Bani Isrā'il 17:16-20
وَإِذَا أَرَدْنَا أَنْ تُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِبهَا فَفَسَقُوْ فِهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَهَا
تَدْمِيرًا ﴿ وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِنْ بَعْدِ نُوحٌ وَكَفَى بِيِكَ بِذُنُبِ عِبَادِهِ، خَبِيًّاً
﴿﴿ مَّنْ كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُرِيدُ ثُمَّ جَعَلْنَا
بَصِيرًا
وَمَنْ أَرَادَ الْآَخِرَةَ وَسَعَى لَا سَعْيَهَا
لَهُ جَهَنَّمَ يَصْلَنْهَا مَذْهُومًا مَّدْحُورًا
كُلَّ نُمِدُ هَؤُلَاءٍ وَهَؤُلَاءِ
وَهُوَ مُؤْمِنٌ فَأُوْلَئِكَ كَانَ سَعْيُهُم مَشْكُورًا
مِنْ عَطَاءِ رَبِّكْ وَمَا كَانَ عَطَاءُ رَيِّكَ مَخْطُورًا
And when We intend to destroy a habitation, We command its affluent
people (to do good), then they commit sins therein, and thus the word (of
punishment) becomes applicable to it (habitation), and We annihilate it
totally. [16] How many a generation have We destroyed after Nuh! And
enough is your Lord to know, (and) watch the sins of His servants. [17]
Whoever opts for the immediate (benefits from) life herein, We give him,
right here in this life, as much as We will, to whomever We intend. Then
We assign Jahannam for him where he shall enter condemned, discarded.
[18] And whoever opts for the Hereafter and makes efforts for it as due,
while he is a believer, then, the effort of such people is appreciated! 7 [19]
To all of them - both these and those - We extend the grants of your Lord.
And the grant of your Lord is not barred (for anyone). 8 [20]
It is this record that decides the ultimate end of a person. Hence, it has been
taken as his fortune.
7) Four conditions are laid down by this verse for one's betterment in the
Hereafter:
(a) One must have the intention to get reward in the Hereafter. (Whoever opts
for the Hereafter)
(b) Mere intention is not enough; he must exert his effort to achieve this
goal. (makes efforts for it)
(c) His efforts must conform to the prescribed manner. (as due)
(d) He must be a believer. (while he is a believer)
8) 'Grant' in this verse refers to mundane provision, which is extended by Allah

520
Sūrah Bani Isrā'il 17:21-27
أَنْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضَِّ وَلَلْآَخِرَةُ أَكْبَرُ دَرَحَتٍ وَأَكْبَرُ تَفْضِيلًا
﴿ وَقَضَى رَبُّكَ أَلَّا
﴿ لَّا تَجْعَلْ مَعَ اللَّهِ إِلَهَا ءَاخَرَ فَنَقْعُدَ مَذْهُومَا تَخْذُولًا
تَعْبُدُواْ إِلَّ إِيَّاهُ وَبِالْوَلِدَيْنِ إِحْسَنَاْ إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ
] وَأَخْفِضْ
كِلَهُمَا فَلَا تَقُل لَُّمَا أُنِي وَلَا نَهُرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا
فَ رَبُّكُمْ
لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَيَانِى صَغِيرًا
٢٥
أَعْلَمُ بِمَا فِى نُفُوسِكُمْ إِن تَكُونُواْ صَلِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّبِينَ غَفُورًا
إِنَّ
وَءَاتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَأَبْنَ السَّبِيلِ وَلَا نُبَذِّرْ تَبْذِيرًا
اٌلْمُبَذِّرِينَ كَانُواْ إِخْوَانَ الشَّيَاطِينِ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا.
See how We made some of them excel some others (in this world) and,
of course, the Hereafter is much higher in ranks and much greater in
degrees of merit. [21]
Do not set up any other god along with Allah, otherwise you will sit
condemned, forsaken. [22] Your Lord has decreed that you worship none
but Him, and do good to parents. If any one of them or both of them
reach old age, do not say to them: »ff (a word or expression of anger or
contempt) and do not scold them, and address them with respectful
words, [23] and submit yourself before them in humility out of
compassion, and say, "My Lord, be merciful to them as they have
brought me up in my childhood." [24] Your Lord knows best what is in
your hearts. If you are righteous, then He is Most-Forgiving for those
who turn to Him in repentance. [25]
Give the relative his right, and the needy and the wayfarer. And do not
squander recklessly. [26] Surely, squanderers are brothers of satans, and
the Satan is very ungrateful to his Lord. [27]
to everyone in this world irrespective of his beliefs and deeds. However, the
blessings of the Hereafter are restricted to those who fulfill the conditions
mentioned in verse 19 above.

521
Sūrah Bani Isrā'il 17:28-33
وَإِمَّا تُعْرِضَنَّ عَنْهُمُ أَبْتِغَاءَ رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلًا مَّيْسُورًا
تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلَا نَبْسُطْهَا كُلَّ الْبَسْطِ فَنَقْعُدَ مَلُوْمًا نَحْسُورًا
٣٩
وَلَاَ
إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ إِنَّهُ كَانَ بِعِبَادِهِ، خَبِيرًا بَصِيرًا
نَقْنُلُواْ أَوْلَدَكُمْ خَشْيَةَ إِمْلَقِّ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا
{ وَلَا نَقْتُلُواْ النَّفْسَ
﴿ وَلَا نَقْرَبُواْ الزّ إِنَّهُ كَانَ فَاحِشَةً وَسَآءَ سَبِيلًا
1.190
الَّتِى حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَمَن قُئِلَ مَظْلُوْمًا فَقَدْ جَعَلْنَا لِوَلِيَّهِ، سُلْطَانًا فَلَا
svig b
LA
٣٣
يُسْرِف فِى الْقَتْلِّ إِنَّهُ كَانَ مَنْصُورًا
And if you turn away from them looking for a bounty from your Lord you
are expecting, then speak to them in polite words. 9 [28] And do not keep
your hand tied to your neck, nor extend it to the full extent, lest you should
be sitting reproached, empty-handed.1 [29] Indeed, your Lord expands
sustenance for whomsoever He wills, and constricts (for whomsoever He
wills). Surely, He is All-Aware of His servants, All-Seeing. [30]
Do not kill your children for fear of poverty. We provide sustenance to
them and to you, too. Killing them is a great sin indeed. [31] Do not even
go close to fornication. It is indeed a shameful act, and an evil way to
follow. [32] Do not kill any person the life of whom is sanctified by Allah,
except for a just reason. And whoever is killed unjustly, We have invested
his heir with authority (of equal retaliation), but he must not cross the
limit in the matter of killing. 11 Surely, he will be helped. [33]
9) This means that if you have nothing to give in charity, as required by verse
26 above, and you are expecting that Allah will give you enough resources in
future to spend in charity, you should apologize to the needy persons in polite
words, and should not reject their request in a rude manner.
10) 'Keeping hands tied to the neck' is an expression that stands for miserliness.
The verse means that one should neither be miserly, nor extravagant. In the
latter case, one may sit empty-handed, reproaching oneself for overspending his
wealth.
11) The 'authority' in this verse refers to the right of the heir of the victim to

522
Sūrah Bani Isrā'il 17:34-36
وَلَ نَقْرَبُوْ مَالَ الْبَنِبِمِ إِلَّا يِلَِّى هِىَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوْ بِالْعَهْدِّ إِنَّ
اَلْعَهْدَ كَانَ مَسْئُولًا (
( وَأَوْفُوْ اُلْكَيْلَ إِذَا كِلْتُمْ وَزِنُواْ بِالْقِسْطَاسِ الْمُسْتَقِمِّ ذَلِكَ
خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
(٢٥) وَلَا نَقْفُ مَا لَيْسَ لَكَ بِهِ، عِلْمُمَّ إِنَّ السَّمْعَ وَالْبَصَرَ
وَاَلْفُؤَادَ كُلُّ أُوْلَيْكَ كَانَ عَنْهُ مَسْئُولًا
Do not go near the property of an orphan, except in a manner that is
good, until he comes to his maturity. And fulfill the covenant. Surely, the
covenant shall be asked about (on the Day of Reckoning). [34] And give
full measure when you measure, and weigh with a straight balance. That
is fair, and better at the end. [35]
And do not follow a thing about which you have no knowledge. Surely,
the ear, the eye and the heart - each one of them shall be interrogated
about. 12 [36]
claim Qisas (equal retaliation) or diyah (blood-money) from the murderer, or to
forgive him. The state is bound to implement his will. But all this must be after
the murder is proved against the offender through proper judicial process.
Although the authority to choose anyone of the three options is given to the
heir of the deceased, he is warned that he must not cross the limits prescribed
by Allah. The Arabs before Islam used to take revenge by killing a number of
people in lieu of one person, and at times they killed the offender in more brutal
manner than the one he adopted for killing the victim. All such practices were
banned by this verse. The last sentence of the verse reminds the heir of the
victim that he has full help and support by the state, if he wishes to claim Qisas;
therefore he should not be overcome by his emotions in taking the law in his
own hands.
12) The verse signifies that one must not follow whims and conjectures, nor
should he act on presumptions based on surmises. He should act on premises
based on knowledge. If someone believes in conjectures without proper
investigation, he will be questioned on the Day of Reckoning on what basis he
accommodated this belief in his heart, and whether he believed in something
after seeing it with his own eyes, or hearing it with his ears. If he believed in it
without proper investigation through these sources of knowledge, he will be
punished.

523
Sūrah Bani Isra'il 17:37-42
وَلَا تَمْشِ فِ اُلْأَرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الْأَرْضَ وَلَنْ تَبْلُغَ الْجِبَالَ طُولًا
ذَلِكَ مِمَّا أَوْحَى إِلَيْكَ رَبُّكَ مِنَ
كُلُّ ذَلِكَ كَانَ سَيِّئُهُ عِنْدَ رَبِّكَ مَكْرُوهًا
(٣٨)
٣٩
اَلْحِكْمَةِ وَلَا تَجْعَلْ مَعَ الَلَّهِ إِلَهَا ءَاخَرَ فَتُلْقَى فِ جَهََّ مَلُومَا مَّدْخُورًا
2 .
أَفَأَصْفَتَكُمْ رَبُّكُمْ بِالْبَنِينَ وَأَتَّخَذَ مِنَ الْمَلَئِكَةِ إِنَشَّا إِنَّكُمْ لَنَقُولُونَ قَوْلًا عَظِيمًا
وَلَقَدْ صَرَّفْنَا فِى هَذَا الْقُرْءَانِ لِيَذَّكَُّواْ وَمَا يَزِيدُهُمْ إِلَّا نُفُورًا
قُل لَّوْ كَانَ مَعَهُ:
٤١
٤٢
ءَاِهَةٌ كَمَا يَقُولُونَ إِذَا لََّ بْنَغَوْ إِلَى ذِى الْعَرْشُرِ سَبِيلًا
Do not walk on the earth in haughty style. You can neither tear the earth
apart, nor can you match the mountains in height. [37]
That which is evil, of all these, is detestable in the sight of your Lord. [38]
This is part of the Wisdom your Lord has revealed to you. And do not set
up any other god along with Allah, lest you should be thrown into
Jahannam , reproached, rejected. [39]
Is it, then, that your Lord has chosen you people to have sons, and has
Himself opted for females from among the angels?
13
Surely, you are
uttering a serious statement. [40]
Surely, We have explained things in various ways in this Qur'an, so that
they may pay heed to the advice; but it increases nothing in them except
aversion. [41] Say, "Had there been other gods along with Him", as they
say, "then they would have found out a way to the Lord of the Throne".
[42]
13) The pagans of Arabia believed that the angels are daughters of Allah, while
they took the females as an inferior creature as compared to males. Both
presumptions, taken together, would imply that their own male children are
superior to Allah's children who are females. The verse thus points out to their
absurd and contradictory beliefs.
14) This is an argument of common understanding against polytheism. Had
there been more than one god, each one of them equipped with full powers and
attributes of godhead and quite independent of the other, they would have
certainly disagreed in some decisions leading them to quarrel with one another,
finding a way to overpower the Lord of the Throne who controls the whole

524
Sūrah Bani Isrā'il 17:43-48
تُسَبِعُ لَهُ السَّمَوَتُ السَّبْعُ وَالْأَرْضُ وَمَنْ
سُبْحَنَهُ، وَتَعَلَى عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا
٤٣
فِيهِنَّ وَإِن مِّن شَىْءٍ إِلَّا يُسَيِّحُ بِهِ، وَلَكِن لَّا نَفْقَهُونَ نَسْبِيحَهُمّ إِنَّهُ كَانَ حَلِيمًا
وَإِذَا قَرَأَتَ اُلْقُرْءَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ اُلَّذِينَ لَا يُؤْمِنُونَ بِالْآَخِرَةِ
غَفُورًا
٤٤
وَحَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِيّ ◌َانَانِهِمْ وَقْرَّ وَإِذَا
٤٥
حِجَابًا مَسْتُورًا
ذَكَرْتَ رَبَّكَ فِىِ الْقُرْءَانِ وَحْدَهُ، وَلَّوْ عَلَى أَدْبَرِهِمْ نُفُورًا (٤٥) نَحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ
بِهِ: إِذْ يَسْتَمِعُونَ إِلَيْكَ وَ إِذْ هُمْ نَجْوَىَ إِذْ يَقُولُ الَِّمُونَ إِن تَنَّبِعُونَ إِلََّ رَجُلًا
٤٨
أُنْظُرْ كَيْفَ ضَرَبُوْ لَكَ الْأَمْثَالَ فَضَلُواْ فَلَا يَسْتَطِيعُونَ سَبِيلًا
مَّسْحُورًا
G
Pure is He, and Exalted, immensely above what they say. [43] All the
seven skies and the earth and all those therein extol His purity. And there
is not a single thing that does not extol His purity along with His praise,
but you do not understand their extolling. Surely He is Forbearing, Most-
Forgiving. [44]
When you recite the Qur'an, We place an invisible curtain between you
and those who do not believe in the Hereafter, [45] and We put covers on
their hearts barring them from understanding it, and (We put) deafness
in their ears; and when you refer to your Lord alone (without referring to
their presumed deities,) in the Qur'an, they turn their backs in aversion.
[46] We are fully aware of the reason for which they listen, 15 when they
listen to you, and when they are in secret consultation: when the
transgressors say, "You are following none but a bewitched man." [47]
See how they have made (silly) statements about you; so they have gone
astray and cannot find a way. [48]
universe, and thus the entire system of the universe would have been destroyed
by their mutual quarrels leading to anarchy. If other gods are presumed to be
unable to disagree with the Lord of the Throne, then they are no gods, because
inability to do something is not imaginable in a god.
15) It means that when the unbelievers listen to the Qur'an, they do not listen
to it with open mind like a seeker of truth. They listen to it only to find
something they can ridicule.

525
Sūrah Bani Isra'il 17:49-56
قُلْ كُونُواْ حِجَارَةً
وَقَالُواْ أَهِذَا كُنَّا عِظَمَا وَرُفَنَا أَمِنَا لَمَبْعُونُونَ خَلْقًا جَدِيدًا
!ْ أَوْ خَلْقًا مِّمَا يَكْبُرُ فِي صُدُورِكُمْ فَسَيَقُولُونَ من يُعِيدُنَا قُلِ
أَوْ حَدِيدًا !
الَّذِى فَطَرَّكُمْ أَوَّلَ مَرَّةَّ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَى هُوْ قُلْ عَسَىّ
يَوْمَ يَدْعُوكُمْ فَنَسْتَجِيبُونَ بِحَمْدِهِ، وَتَظُنُّونَ إِن لَِّئْتُمْ
أَنْ يَكُونَ قَرِيبًا.
إِلَّا قَلِيلًا ﴿ وَقُل لِّعِبَادِى يَقُولُواْ الَتِى هِىَ أَحْسَنُّ إِنَّ الشَّيْطَانَ يَنَزَعُ بَيْنَهُمَّ إِنَّ
الشَّيْطَنَ كَانَ لِلْإِنسَنِ عَدُوًّا فُِذًا لََّ رَّبُّكُمْ أَعْلَمُ بِكُمْ إِن يَشَأْ يَرْحَمْكُمْ أَوْ
إِن يَشَأْ يُعَذِّبْكُمْ وَمَآ أَرْسَلْنَكَ عَلَيْهِمْ وَكِيلًا
وَرَبُّكَ أَعْلَمُ بِمَنْ فِىِ
٥٤
قَلِ
السَّمَوَتِ وَالْأَرْضِّ وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِنَ عَلَى بَعْضِّ وَءَاتَيْنَا دَاوُدَ زَبُورًا
أُدْعُواْ الَّذِينَ زَعَمْتُم مِّن دُونِهِ، فَلَ يَمْلِكُونَ كَشْفَ الضُّرِّ عَنَكُمْ وَلَا تَحْوِيلًا
٥٦
And they say, "Once we are reduced to bones and dust, is it then that we
will be raised, created anew?" [49] Say, "Be you stones or iron [50] or any
creation you deem harder in your hearts." Thereupon they will ask, "Who
will bring us back?" Say, "The One who created you for the first time."
So, they will shake their heads before you and say, "When shall that be?"
Say, "May be, it is near." [51] (It will be) on a day when He will call you,
and you will respond praising Him, and you will think you did not stay
(on the earth) but for a short while. [52]
Tell My servants that they should speak that which is best. Surely, Satan
creates discord among them. Indeed, Satan is an open enemy to
mankind. [53] Your Lord knows you best. If He so wills, He will have
mercy on you, and if He so wills, He will punish you, and We did not
send you (O Prophet,) to become responsible for them. [54]
Your Lord knows best about all those in the heavens and the earth, and
We have certainly granted excellence to some prophets over some others,
and We gave Dawud the Zabur (the Psalms). [55]
Say, "Call those whom you assume (to be gods), besides Him, while they
have no power to remove distress from you, nor to change it." [56]

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mah
Sūrah Bani Isrā'il 17:57-59
أُوْلَكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ.
وَإِن مِّن قَرْيَةٍ إِلَّا نَحْنُ
وَيَخَافُونَ عَذَابَهُ، إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا
مُهْلِكُوْهَا قَبْلَ يَوْمِ اٌلْقِيَمَةِ أَوْ مُعَذِّبُوُهَا عَذَابًا شَدِيدًا كَانَ ذَلِكَ فِىِ
وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِلَيَتِ إِلَّ أَنْ كَذَّبَ بِهَا اُلْأَوَّلُونَ
اُلْكِتَبِ مَسْطُورًا
وَءَانَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوْ بِهَا وَمَا نُرْسِلُ بِالْآَيَتِ إِلَّا تَخْوِيفًا
Those whom they invoke, do themselves seek the means of access to
their Lord as to which of them becomes the closest, and they hope for
His Mercy and fear His punishment. The punishment of your Lord is
really something to be feared. [57] There is no town but We are to destroy
it before the Doomsday, or punish it with severe punishment. 16That is
what stands written in the Book. [58]
Nothing made us refrain from sending the signs (demanded by the
pagans,) except that the earlier people had rejected them. (For example,)
We gave Thamud the she-camel, as an eye-opener, then they did wrong
to her, 17and We do not send signs but as a warning. [59]
16) According to some exegetes, it refers to the habitations of the unbelievers.
They have to suffer punishment from Allah, either in this world before the Day
of Judgment or in the Hereafter where they have to face the severe punishment.
Some other exegetes have taken it as a general statement about all the towns of
the world. None of them will remain alive forever. Every town has to perish
before the Day of Judgment, either by coming to its natural end, or by the
divine punishment.
17) For a brief account of this event, see our note on Surah Al-A'raf (7:73). The
present verse was revealed in the context of the demands of the pagans to show
their demanded miracles. The verse says that it is Allah's practice that if a
people do not believe even after seeing their demanded miracles, they are
destroyed by the divine scourge, as was done with the people of Thamud. Such
miracles are not a play; these are warnings to the people who demand them.
Since after seeing such miracles, the people will have to be destroyed if they do
not accept faith, miracles are not shown to them at this stage.

527
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Sūrah Bani Isrā'il 17:60-64
وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِلنَّاسِ وَمَا جَعَلْنَا الرُِّيَا الَّتِى أَرَيْنَكَ إِلَّا فِتْنَةً
لِلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِ الْقُرْءَانِّ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَنًا كَبِيرًا
وَإِذْ قُلْنَا لِلْمَلِكَةِ أَسْجُدُواْ لَدَمَ فَسَجَدُواْ إِلَّ إِبْلِيسَ قَالَ ءَأَسْجُدُ لِمَنْ
خَلَقْتَ طِينًاً [٣] قَالَ أَرَهَيْنَكَ هَذَا الَّذِى كَرَّمْتَ عَلَىَّ لَبِنْ أَخَّرْتَنِ إِلَى يَوْمِ
( قَالَ أُذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ
اٌلْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّنَهُ إِلَّا قَلِيلًا
وَأَسْتَفْزِزْ مَنِ اُسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبٌ
جَهَنَّمَ جَزَاؤُكُمْ جَزَآءَ مَّوْفُورًا [َّـ
عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِ الْأَمْوَلِ وَالْأَوْلَدِ وَعِدْهُمْ وَمَا يَعِدُهُمُ
الشَّيْطَانُ إِلَّا غُرُورًا
(Remember) when We said to you that your Lord encompasses all
humans. And We did not make the vision We showed to you, but a test
for the people -- and the tree cursed in the Qur'an as well. 18 And We
warn them, yet it adds nothing to them but enormous rebellion. [60]
(Remember) when We said to the angels, "Prostrate yourself before
'Adam." So, they all prostrated, except Iblis (Satan). He said, "Shall I
prostrate before the one You have created from mud?" [61] He (Iblis)
added, "Tell me, this one whom You have honored more than me, if You
give me respite till the Doomsday, I will subdue his progeny, except a
few of them." [62] He (Allah) said, "Go then, for whoever of them follows
you, the Hell shall be the recompense of you all, a full recompense. [63]
Entice with your voice those of them whom you can, and rally against
them your horsemen and your footmen, and share with them in their
wealth and their children, and make promises to them" - and Satan
promises them nothing but delusion - [64]
18) The 'vision' in this verse refers to the events of Isra' and Mi'raj mentioned
in the first verse of this Surah. The unbelievers denied that such an event has
ever happened. Similarly, when the Holy Qur'an informed that Jahannam will
have the tree of zaqqum to feed its people, the pagans denied it as being
impossible for a tree to grow or survive in fire. This verse says that Mi'raj as

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Sūrah Bani Isrā'il 17:65-70
رَّبُّكُمُ الَّذِى
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ وَكَفَى بِرَبِّكَ وَكِيلًا
يُزْجِى لَكُمُ الْفُلْكَ فِى الْبَحْرِ لِتَبْتَغُواْ مِن فَضْلِهِّ إِنَّهُ، كَانَ بِكُمْ رَحِيمًا
﴿ وَإِذَا مَسَكُمُ الضُُّ فِ الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّ إِيَّاهُ فَمَّا نَجَنَّكُمْ إِلَى الْبَرّ
أَعْرَضْتُمْ وَكَانَ الْإِنْسَنُ كَفُورًا ﴿ أَفَأَمِنْتُمْ أَنْ يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ
أَمْ أَمِنْتُمْ أَن يُعِيدَكُمْ فِيهِ
عَلَيْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوْ لَكُمْ وَكِيلًا
تَارَةً أُخْرَى فَيُسِلَ عَلَيْكُمْ فَاصِفًا مِنَ الرِّيحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ثُمَّ لَا تَجِدُواْ
وَلَقَدْ كَرَّمْنَا بَنِىّ ءَدَمَ وَلْنَهُمْ فِ الْبَرِّ وَاَلْبَحْرِ
لَكُمْ عَلَيْنَا بِهِ، يَبِيعًا
79
وَرَزَقْنَهُم مِّنَ الطَّيِّبَتِ وَفَضَلْنَهُمْ عَلَى كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا
٧٠
"As for My servants, you have no control over them, and your Lord is
enough to look after (everything)." [65]
Your Lord is the One who causes ships to sail for you through the sea, so
that you may go in quest of His bounty; surely, He is Ever-Merciful for
you. [66] And when you face a hardship at sea, vanished are those whom
you used to invoke, except Him (Allah). Then, once He brings you safe
to the land, you turn away (from Him); man is so ungrateful. [67] Do you,
then, feel secure from that He makes a part of the land sink down along
with you, or that He sends down a rain of stones on you, whereupon you
will find no one to protect you? [68] Or, do you feel secure from that He
takes you back to it (the sea) once again, and sends a heavy storm of
wind upon you which drowns you because of your disbelief, and then you
will find no one to help? [69]
And We bestowed dignity on the children of 'Adam and provided them
with rides on the land and in the sea, and provided them with a variety of
good things and made them much superior to many of those whom We
have created. [70]
well as the tree of zaggum were meant to be a test for the people as to whether
they believe in them as a demonstration of Allah's omnipotence and as
information given by Allah's prophet , or they reject it and deny Allah's

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Sūrah Bani Isra'il 17:71-75
يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍِ بِإِمَمِهِمْ فَمَنْ أُوِىَ كِتَبَهُ بِيَمِينِهِ، فَأُوْلَكَ يَقْرَءُونَ
وَمَن كَانَ فِىِ هَذِهِ أَعْمَى فَهُوَ فِى
كِتَبَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا
وَإِن كَادُواْ لَيَفْتِنُونَكَ عَنِ الَّذِىّ أَوْحَيْنَاً
اُلْآَخِرَةِ أَعْمَى وَأَضَلُّ سَيِلًا
إِلَيْكَ لِنَفْتَرِىَ عَلَّ ◌َا غَيْرَهُ، وَإِذَا لََّتَّخَذُوَ خَلِيلًا
وَلَوْلَا أَن ثَبَّنْنَكَ لَقَدْ
كِدِتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا
إِذَا لَّأَذَقْنَكَ ضِعْفَ الْحَيَوَةِ وَضِعْفَ
VE
اٌلْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا.
(Think of) the Day when We will call every people with their books of
deeds. Then the ones who will be given their book in their right hands
will read their book (happily) and will not be wronged even to the
measure of a fine thread. [71] But whoever is (too) blind in this (world to
see the right path) will be (too) blind in the Hereafter (to reach the
salvation), and much more astray from the path. 19 [72]
(O Prophet,) Surely, they were about to lure you away from what We have
revealed to you, so that you forge something else against Us, and in that
case they would have certainly made you a bosom friend. [73] Had We
not made you firm, it was likely that you would have inclined towards
them a little bit. [74] In that case, We would have surely made you taste
a double (punishment) in life and a double (punishment) after death,
then you would not have found anyone to help you against Us. 20 [75]
power to do so.
19) The reason is that in the worldly life he had an opportunity to cure his
blindness by following the guidance provided by the prophets , but in the
Hereafter, he will have no cure at all.
20) Some leaders of the Quraish approached the Holy Prophet = and offered
to him that they would accept Islam on the condition that he should remove
the poor people from the meeting place where they would sit before him. In the
beginning, the Holy Prophet , in his desire for their entering Islam, took the
proposal as considerable, but later on rejected the idea. The present verse is
referring to this event. (Ibn Abī Hātim)

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Sūrah Bani Isra'il 17:76-80
وَإِن كَادُواْ لَيَسْتَفِرُونَكَ مِنَ الْأَرْضِ لِيُخْرِجُوكَ مِنْهَا وَإِذَا لَّا يَلْبَثُونَ
سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَّا وَلَا تَجِدُ
خِلَفَكَ إِلَّا قَلِيلًا
أَقِمِ الصَّلَوَةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اَلَيْلِ وَقُرْءَانَ الْفَجْرِّ
لِسُنَّتِنَا تَحْوِيلًا
إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا لَيْحِ وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَىّ
وَقُل رَّبِّ أَدْخِلِى مُدْخَلَ صِدْقٍ وَأَخْرِجْنِى
أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا فَّحْمُودًا
٨
مُخْرَجَ صِدْقٍ وَأَجْعَل لِّيِ مِن لَّدُنْكَ سُلْطَنَا نَصِيرًا
And they were likely to harass you in the land, so that they could expel
you from there, and in that case, they will have not lived (there) after you,
but a little. 21 [76] Such has been Our way with the messengers We sent
before you. And you will find no change in Our way. [77]
(O Prophet,) establish Salah between the decline of the sun and the
darkness of the night, and (establish) the recital at dawn. 22 Surely, the
recital at dawn is well attended. [78] And during the night, wake up for
Salah of tahajjud , an additional prayer for you. It is very likely that your
Lord will place you at Praised Station. 23 [79] And say, "O my Lord, make
me enter a rightful entrance and make me exit a rightful exit, and grant
me from Your Own a power, favored (by You)." [80]
21) This verse refers to another event in which some of the leaders of the
Quraish conspired to expel the Holy Prophet from Makkah. The verse
warned them that if they did so, they would not be able to live in Makkah after
the expulsion of the Holy Prophet , but for a little time. The events that
followed proved the truth of this verse, because after the migration of the Holy
Prophet , many leaders of the Quraish were killed in the battle of Badr, and
the remnants either embraced Islam, or had to leave Makkah.
22) Salah between the decline of the sun and the darkness of the night includes
Zuhr, 'Asr, Maghrib and 'Isha' prayers, and the 'recital at dawn' refers to the
prayer of Fajr.
23) This is the translation of Magam Mahmud, which, according to authentic
ahadith, refers to the special status of Ash-shafa at-ul-kubra that will be given to

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Sūrah Bani Isrā'il 17:81-85
وَنُنَزِّلُ مِنَ الْقُرْءَانِ
وَقُلْ جَآءَ الْحَقُّ وَزَهَقَ الْبَطِلُ إِنَّ الْبَطِلَ كَانَ زَهُوقًا.
وَإِذَا أَنْعَمْنَا
مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا ؟
عَلَى الْإِنسَنِ أَعْرَضَ وَنَا بِجَانِهِ، وَإِذَا مَسَّهُ الشَُّ كَانَ يُوسًا [َهْ قُلْ كُلٌّ يَعْمَلُ
وَيَسْئَلُونَكَ عَنِ الرُّوحَ قُلِ
عَلَى شَاكِلَتِهِ، فَرَتْكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلاً
NO
الرُّوحُ مِنْ أَمْرِ رَبِى وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا
And say, "Truth has come and falsehood has vanished. Falsehood is
surely bound to vanish." 24 [81] We reveal the Qur'an, which is cure and
mercy for the believers; and it adds nothing to the unjust but loss. [82]
When We bestow Our favor upon man, he avoids (to recognize it) and
keeps himself far aside (from obedience), and when some evil touches
him, he is in total despair. [83]
Say, "Everyone acts in his own style. So, your Lord knows best which one
is better guided in his way." [84]
And they ask you about the soul. Say, "The soul is something from the
command of my Lord, and you are not given from the knowledge but a
little." 25 [85]
the Holy Prophet on the Day of Judgment, whereby he will be able to
intercede in favor of all human beings.
24) These prayers were taught to the Holy Prophet # when he was in Makkah,
and it was a subtle indication that he is going to leave Makkah and enter it again
as a conqueror. The words of verse 81 were on the tongue of the Holy Prophet
il when he entered Ka'bah after the conquest of Makkah, and demolished the
idols placed in it.
25)This verse was revealed in answer to the question of some Jews who asked
the Holy Prophet _ about the real nature of the 'soul' or 'spirit'. The answer
given is that a human being, having very limited knowledge, cannot grasp the
real nature of the soul. What he can understand is only that it is created by
Allah's command. Since no practical issue depends on the full knowledge of the
nature of the soul, one should not be more curious to know beyond this.