SURAH (17) AL-ISRAA' (AYA 71 to 111)

SECTION 8

Every people will be summoned with their own Imam (or leader)

On the Day of Judgment every people will be summoned with their own Imam (Guide or Leader) – The Blind at heart in this life shall be blind in the hereafter also rather farther astray – The way of God is ever unchanged.

يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ ۖ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَٰئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا {17:71}

[Q17:71] Yawma nad'oo kulla unaasim bi imaamihim faman ootiya kitaabahoo bi yameenihee fa ulaaa'ika yaqra'oona kitaabahum wa laa yuzlamoona fateelaa. 
[Q17:71] (Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly.

[Q17:71] (Ingatlah) hari Kami menyeru tiap-tiap kumpulan manusia dengan nama imamnya; kemudian sesiapa diberikan Kitabnya di tangan kanannya, maka mereka itu akan membacanya (dengan sukacita) dan mereka tidak dikurangkan (pahala amal-amalnya yang baik) sedikitpun.

THE BOOK MENTIONED HERE IS THE RECORD OF DEEDS EVERY INDIVIDUAL WILL CARRY WITH HIM OR HER ON THE DAY OF JUDGEMENT. It will be visible to all. ALL HUMAN BEINGS WILL APPEAR WITH THE GUIDES (IMAMS) THEY FOLLOWED IN THEIR LIVES IN THE WORLD TO GIVE ACCOUNT OF THEIR DEEDS AND FAITH. Blessed are they who follow the true guides (imams) of the Ahlul Bayt, chosen by ALLAH (SWT) and appointed by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

·         The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"Verily I am the Imam among you. After me, Ali will be your Imam. After him, his sons in his progeny will be your Imams. Whosoever remains attached with them shall be saved and shall obtain salvation. Those who disassociate themselves from them shall go astray and will certainly be lost."

SO, either follow the thoroughly purified (Ahzab 33:33) Imams of the Ahlul Bayt who are the fountain-head of guidance, mercy and wisdom, SO THAT you go before your Lord on the Day of Judgement with them as your Imams, OR run after those who themselves were in need of guidance.

Ä  "Is then He who guides to the truth more worthy to be followed, or he who cannot find the right path unless he is guided? What ails you? How (ill) you judge?" (Yunus 10:35)

The above verse is also applicable to those whom He chose as guides to preserve and show His right path to mankind in every age and time.

Ä  "Is he who walks grovelling upon his face more rightly guided or he who walks uprightly on the right path?" (Mulk 67:22)

Please refer to the commentary of al Baqarah 2:2 and 124 to understand the following verse and know who are the true Imams chosen and appointed by ALLAH (SWT) .

Ä  "We have gathered all things in a manifest Imam" (Ya Sin 36:12)

Ä  "Verily we have shown man the right way. Let him (now) be grateful (follow the right way) or be ungrateful (reject it)." (Dahr 97:3).

Commentators have variously interpreted the word imam as under:

(i)                   Scripture.

(ii)                 Prophet.

(iii)                Leaders in every age.

(iv)                Record of deeds.

(v)                  Mother.                               

 The first three are better than the last two.

THE SCRIPTURE AND THE PROPHET ON WHOM IT WAS REVEALED ARE NOT SEPARABLE. To follow a scripture means to follow the prophet who brought it to the people. MOREOVER both of them together take their true followers to salvation. NOWHERE in the Qur’an or in the traditions stated that they may also lead their followers to hell, BUT it is said that there are two types of Imams –

°          "We appointed Imams, from among them, to guide (mankind) by our command (Sajdah 32:24); and

°          "We made them Imams who invite to the fire (Qasas 28:41).

The Imams mentioned in Sajdah 32:24, like the prophets, are not separable from the scripture, as declared by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in hadith al thaqalayn. They are his Ahl ul Bayt.

Ø  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"Whosoever dies without recognising the Imam of his age dies the death of a Pagan."

AFTER MAKING IT CLEAR THAT THERE WILL BE AN IMAM FROM HIS PROGENY IN EVERY AGE, *HE GAVE THE NUMBER OF IMAMS AS TWELVE, NEITHER MORE NOR LESS. IN FACT IT WAS A COVENANT ALLAH (SWT) MADE WITH IBRAHIM THAT AMONG HIS DESCENDANTS THERE WOULD BE TWELVE PRINCES (IMAMS) IN THE PROGENY OF ISMAIL. See commentary of Al Baqarah 2:124.

µ  Those who opposed these Imams in their lifetime and installed themselves as the leaders or rulers without any divine authority shall be the leaders mentioned in Qasas 28:41 who will lead their followers to hell BECAUSE [1] they opposed the book, [2] the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) [3] and ALLAH (SWT).

ON THE DAY OF RESURRECTION THE PEOPLE WILL BE DIVIDED IN THE FOLLOWING GROUPS:

(i)                   Those who are most excellent and nearest to ALLAH (SWT).

(ii)                 Ashabul maymanah -the followers of the book of ALLAH (SWT), the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the Imams of his Ahlul Bayt, the most excellent and nearest to ALLAH (SWT).

(iii)                Ashabul mash-amah -the opponents of the first and the second groups.

Refer to the opening verses of al waqi-ah. Also refer to the commentary of al Baqarah 2:143; Nisa 4:41; Hud 11:18 and 98; and Nahl 16:84 and 89.

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(17:71) Just imagine the scene on the Day, when We will summon every community with its leader: then those, who will be given their records in their right hands, will read their records *86 and will not be wronged in the least;

*86 We learn from the Qur'an that on the Day of Resurrection, the righteous people will be given their records in their right hands and they will be overjoyed to have a look at it and will show it to others. As regards the wicked people, they will get their records in their left hands and in their shame will try to hide it behind their backs. (Please refer to LXIX: 19-28, LXXXIV: 7-13). 

وَمَنْ كَانَ فِي هَٰذِهِ أَعْمَىٰ فَهُوَ فِي الْآخِرَةِ أَعْمَىٰ وَأَضَلُّ سَبِيلًا {17:72}

[Q17:72] Wa man kaana fee haaziheee a'maa fahuwa fil aakhirati a'maa wa adallu sabeelaa. 
[Q17:72] And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way.

[Q17:72] Dan (sebaliknya) sesiapa yang berada di dunia ini (dalam keadaan) buta (mata hatinya) maka dia juga buta di akhirat dan lebih sesat lagi jalannya.

BLINDNESS, IN THIS VERSE, MEANS "NOT SEEING THE LIGHT AND GOING FARTHER AND FARTHER AWAY FROM THE RIGHT PATH." Those whose hearts are not filled with the light of true belief in ALLAH (SWT) shall be deprived of seeing the light of salvation and bliss.

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(17:72) on the other hand, the one, who leads his life in this world as if he were blind shall be blind in the Hereafter. nay, he shall fare even worse than a blind person in finding the way.

وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَهُ ۖ وَإِذًا لَاتَّخَذُوكَ خَلِيلًا {17:73}

[Q17:73] Wa in kaadoo la yaftinoonaka 'anil lazeee awhainaaa ilaika litaftariya 'alainaaa ghairahoo wa izallat takhazooka khaleelaa. 
[Q17:73] And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend.

[Q17:73] Dan sesungguhnya nyaris-nyaris mereka dapat memesongkanmu (wahai Muhammad) dari apa yang Kami telah wahyukan kepadamu, supaya engkau ada-adakan atas nama Kami perkara yang lainnya dan (kalau engkau melakukan yang demikian) barulah mereka menjadikan engkau sahabat karibnya.

Some of the pagans of Banu Saqif had pressed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to allow them certain privileges as the terms of their submission to him; one of them was to allow them to worship their idols for one more year after which they would give up idolatry and become Muslims.

Another version says that some of the pagans proposed to make him the absolute monarch of Arabia and offered him some of the most beautiful girls of the land in wedlock if he agreed to forsake his mission.

v  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) replied:

"If you put the sun in my right hand and the moon in my left hand I will not give up my mission, even if you threaten to kill me, or really kill me, until the truth prevails."

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(17:73) (O Muhammad) these people have left no stone unturned to tempt you away from that which We have revealed to you so that you might fabricate something in Our name. *87 Had you done that, they would have made you their friend.

*87 In order to understand the significance of this verse we should keep in view the circumstances through which the Holy Prophet had been passing at Makkah during the preceding decade or so. The disbelievers of Makkah were exerting their utmost to turn the Holy Prophet awry, somehow or other, from his Message of Tauhid, which he was presenting, and to force him to make a compromise with shirk and the customs of ignorance. In order to achieve this end, they tempted him in several ways. They practised deception upon him, and tempted him with greed, held out threats, and raised a storm of false propaganda against him, and persecuted him and applied economic pressure and social boycott against him. In short, they did all that could be done to defeat his resolve.

وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا {17:74}

[Q17:74] Wa law laaa an sabbatnaaka laqad kitta tarkanu ilaihim sha'an qaleelaa. 
[Q17:74] And had it not been that We had already established you, you would certainly have been near to incline to them a little;

[Q17:74] Dan kalaulah tidak Kami menetapkan engkau (berpegang teguh kepada kebenaran), tentulah engkau sudah mendekati dengan menyetujui sedikit kepada kehendak mereka.

ALLAH (SWT) MADE THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) SINLESS (MA-SUM), so there was no chance of his inclining to the pagans even a little. It has been asserted by the first sentence of verse 74. These verses are addressed to his followers through him.

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(17:74) It was just possible that you might have inclined a little towards them, if We had not given you strength.

إِذًا لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا {17:75}

[Q17:75] Izal la azaqnaaka di'falhayaati wa di'fal mamaati summa laa tajidu laka 'alainaa naseeraa. 
[Q17:75] In that case We would certainly have made you to taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper against Us.

[Q17:75] Jika (engkau melakukan yang) demikian, tentulah Kami akan merasakanmu kesengsaraan yang berganda semasa hidup dan kesengsaraan yang berganda juga semasa mati; kemudian engkau tidak beroleh seseorang penolong pun terhadap hukuman Kami.  

(see commentary for verse 74)

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(17:75) But if you had done so, We would have made you taste double chastisement in this world as well as in the Hereafter: then you would have found no helper against Us. *88

*88 This review implies two things: (1) "If you had compromised with falsehood after recognizing the Truth, you might have pleased your degenerate people but would have incurred the wrath of Allah and would have received double chastisement both in this world and in the Hereafter." (2) "No man, not even a Messenger of Allah, can fight single-handed against the deceitful methods of falsehood, unless he receives the succour of Allah." It was the fortitude which Allah had bestowed upon the Holy Prophet, which helped him to retrain steadfast on the right position he had taken, so that no persecution, howsoever great, could turn him away in the least from that position.

وَإِنْ كَادُوا لَيَسْتَفِزُّونَكَ مِنَ الْأَرْضِ لِيُخْرِجُوكَ مِنْهَا ۖ وَإِذًا لَا يَلْبَثُونَ خِلَافَكَ إِلَّا قَلِيلًا {17:76}

[Q17:76] Wa in kaadoo la yastafizzoonaka minal ardi liyukhri jooka minhaa wa izal laa yalbasoona khilaafaka illaa qaleelaa. 
[Q17:76] And surely they purposed to unsettle you from the land that they might expel you from it, and in that case they will not tarry behind you but a little.

[Q17:76] Dan sesungguhnya mereka hampir-hampir berjaya mengganggumu daripada tinggal aman di bumi (Mekah) dengan tujuan mereka dapat mengusirmu dari negeri itu; dan jika berlaku demikian, maka mereka tidak akan tinggal di situ sesudahmu melainkan sedikit masa sahaja.

The enemies of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) tried to frighten him away from their midst, so that they could expel him and keep him out, but ALLAH (SWT)'s plan was different. By persecuting him they dug their own graves. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) migrated from Makka to Madina and came back to annihilate the enemies of ALLAH (SWT) for ever.

¥  It may also refer to the event known as "interdict of Shub Abu Talib" (see commentary of Bara-at 9:113).

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(17:76) And these people have persistently been trying to uproot you from this land and exile you from it, but if they do so, they will not be able to stay here much longer. *89

*89 This was a clear prophecy which was made at the time when it appeared to be no more than a mere threat, but it was fulfilled literally in a decade or so. A year after the revelation of this Surah, the disbelievers of Makkah compelled the Holy Prophet to leave his home. Then within eight years he entered Makkah as a conqueror, and within two years after this, the whole of Arabia was totally freed from mushriks. Then whosoever stayed in that country, he remained there as a Muslim and not as a mushrik. 

سُنَّةَ مَنْ قَدْ أَرْسَلْنَا قَبْلَكَ مِنْ رُسُلِنَا ۖ وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا {17:77}

[Q17:77] Sunnata man qad arsalnaa qablakamir Rusulinaa wa laa tajidu lisunnatinaa tahhweelaa. 
[Q17:77] (This is Our) course with regard to those of Our messengers whom We sent before you, and you shall not find a change in Our course.

[Q17:77] (Demikianlah) peraturan (Kami yang tetap mengenai) orang-orang yang telah Kami utuskan sebelummu dari Rasul-rasul Kami dan engkau tidak akan dapati sebarang perubahan bagi peraturan Kami yang tetap itu. 

(see commentary for verse 76)

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(17:77) This has always been our Way with the Messengers whom We sent before you. *90 and you will find no change in Our way.

*90 That is, "This is how Allah has always dealt with the people who killed or exiled His Messengers. They never survived in the land after this. They were either annihilated by the scourge of Allah or were brought under the sway of an enemy or wen subdued by the followers of the Messenger. " 

SECTION 9

Times of Prayer and the Midnight Prayer

Times when to pray mentioned, and to pray at Midnight commended with the promise of exaltation to a gracious position – Prayer for goodness and truthfulness – The Qur’an, a Healing and Mercy for the Believers but adds to the perdition of the didbelievers.

أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا {17:78}

[Q17:78] Aqimis Salaata liduloo kish shamsi ilaa ghasaqil laili wa quraanal Fajri inna quraa nal Fajri kaana mashhoodaa. 
[Q17:78] Keep up prayer from the declining of the sun till the darkness of the night and the morning recitation; surely the morning recitation is witnessed.

[Q17:78] Dirikanlah olehmu sembahyang ketika gelincir matahari hingga waktu gelap malam, dan (dirikanlah) sembahyang subuh sesungguhnya sembahyang subuh itu adalah disaksikan (keistimewaannya).

THIS VERSE CONTAINS THE COMMAND FOR THE FIVE OBLIGATORY PRAYERS, viz., the four from the declination of the sun from the meridian to the fullest darkness of the night; and the early morning prayer, Fajr. The four afternoon prayers are- Zuhr, immediately after the sun begins to decline from the meridian; Asr in the late afternoon; Maghrib, immediately after sunset; and Isha, after the glow of sunset has disappeared and full darkness of the night has set in.

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(17:78) Establish Salat *91 from the declining of the sun *92 to the darkness of the night, *93 and be particular about the recital of the Qur'an *94 at the dawn of the morning, for the recital of the Qur'an at the dawn is witnessed. *95

*91 The Muslims have been commanded to establish Salat immediately after the mention of obstacles and adversities. This implies that the perseverance required to face adverse circumstances is obtained by the establishment of Salat. 
*92 We have translated the words of the Arabic Text into "the declining of the sun." Though some of the Companions and their followers are of the opinion that it means "the sunset", the majority of them are of the opinion that it means "the declining of the sun from its zenith." Caliph 'Umar, Ibn `Umar, Anas bin Malik, Abu Barza-tal-Aslami, Hasan Basri, Sha'abi, Ata', Mujahid and, according to a Tradition, Ibn `Abbas (Allah be pleased with them all) are of this opinion and Imam Muhammad Baqir and Imam Ja`afar Sadiq also are of the same opinion. Besides this, there are some Traditions from the Holy Prophet to the same effect, though they are not so authentic.
*93 According to some, the original words of the Arabic text mean "complete darkness of the night", while others take it to mean "midnight" If the first opinion is accepted, it will imply the beginning of the time of the 'Isha' Prayer and according to the other it will mean "the last limit of the time of "Isha" . 
*94 The literal meaning of the word fajr is "dawn", that is, "the beginning of the morning after the darkness of night."
Here the "recital of the Qur'an in the morning" stands for the Morning Prayer. At some places the Quran has used the word Salat for 'Prayer' and at other places a particular part of Salat for Prayer as a whole, e.g., tasbih, hamd, zikr, qayam, ruku', sajud etc. Likewise, here "recital of the Qur'an at dawn" does not mean the mere recital of the Qur'an but its recital during the Prayer. Thus, the Qur'an has also incidentally referred to the different parts of which Salat is composed and these guided the Holy Prophet to prescribe the definite form of Salat in which it is performed by the Muslims to-day.
*95 The recital of the Qur'an at dawn is witnessed by the angels of Allah to testify it, as has been explained in the Traditions. Though the angels witness each prayer and each good deed the special mention of their being witnesses at the time of the recital of the Qur'an during the Morning Prayer gives it a particular Importance. That is why the Holy Prophet used to recite long passages from the Qur'an during the Morning Prayer. His example was followed by the Companions, and the succeeding Muslim scholars held it to be a desirable thing.
In this verse, it has been briefly stated how to establish Salat which was made obligatory on the occasion of Mi `raj at the prescribed timings. It has been ordained that the first Prayer is to be offered before the sunrise and the remaining four after the declining of the sun till the darkness of the night. Afterwards Angel Jibril was sent to the Holy Prophet to define the limits of the timings of each Prayer. According to a Tradition of Abu Da'ud and Tirmizi related by Ibn 'Abbas, the Holy Prophet said, "Jibril led me in the five Prayers twice near the Ka`abah. On the first day, he offered the Dhuhr Prayer just after the declining of the sun, when the shadow of everything was the shortest. Then he offered the 'Asr Prayer when the shadow of each thing was equal to its own length; then the Maghrib Prayer at the time when one breaks one's fast, and the 'Isha' Prayer was offered just at the time when twilight had disappeared, and Faj Prayer at the time when it becomes unlawful to eat and drink anything for the one who intends to observe a Fast. The next day he offered the Dhuhr Prayer at the time when the shadow of each thing became equal to its own length and the 'Asr Prayer when the shadow had doubled. The Maghrib Prayer was offered as on the previous day and the Isha' Prayer when one-third of the night had passed away, and the Morning Prayer when light had spread all over. After this Jibril turned towards me and said. 'O Muhammad, these are the timings of Salat of the Prophets and the right tunings are between these two extreme limits."
The Qur'an has also pointed to these five times of Salat on different occasions:
(1) "And listen; establish Salat at the two ends of the day and in the early parts of the night. . . "(IX: 114). 
(2) "...And glorify your Lord with His praise before the sunrise (Fajr) and before sunset ('Asr) and then glorify Him during the night (`Isha') and then at the ends of the day (Fajr, Dhuhr and Maghrib). . . "(XX: 130). 
(3) "So glorify Allah when it is evening for you (Maghrib), and when it is morning (Fajr). Praise is only for Him in the heavens and the earth and glorify him in the later part of the afternoon ('Asr) and in the afternoon (Dhuhr). "(XXX. 17-18).
There is great wisdom in this system of the timings of Salat. One of these is to avoid the timings of the worship of the sun-worshippers. This is because the sun has always been in every age one of the greatest deities of the mushriks, who worshipped it especially at the time of sunrise and sunset. Therefore, these two times have totally been forbidden for Salat. Besides this, they worshipped the sun at the time of its zenith. That is why Islam has ordained that the Muslims should offer their two Prayers during the day-time after the sun has declined and the Fajr Prayer before the sunrise. The Holy Prophet himself has stated this wisdom of the timings of Prayer in several Traditions. For instance, in the Tradition related by 'Amar bin `Abasah, the Holy Prophet is reported to have replied to a question "soon to this effect: "Offer your Morning Prayer, but refrain from it when the sun is about to rise until it has risen high. For the sun rises between the horns of Satan and the unbelievers fall prostrate before it at that time.
Then after mentioning the `Asr Prayer, he said:
"After `Asr Prayer, refrain from any Prayer until the sunset, for during that time the sun sets between the horns of Satan and the unbelievers fall prostrate before it."
The rising and the setting of the sun between the horns of Satan is a symbolic expression that has been used in this Tradition. This implies that both these times are used by Satan as temptations for the people. This is, as if to say, that Satan is so pleased with the worship of the unbelievers at the time of sunrise and sunset that he appears to carry the sun on his head as a mark of approval. This interpretation of the Tradition is based on this remark of the Holy Prophet: "The unbelievers fall prostrate before it." 

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا {17:79}

[Q17:79] Wa minal laili fatahajjad bihee naafilatal laka 'asaaa any yab'asaka Rabbuka Maqaamam Mahmoodaa. 
[Q17:79] And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.

[Q17:79] Dan bangunlah pada sebahagian dari waktu malam serta kerjakanlah sembahyang tahajjud padanya, sebagai sembahyang tambahan bagimu; semoga Tuhanmu membangkit dan menempatkanmu pada hari akhirat di tempat yang terpuji.

Tahajjud is a prayer prayed after midnight BUT before dawn. Although tahajjud is an optional prayer, but it is considered "nearest to obligatory (wajib) prayer."

µ  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"On the day of judgement I will be in "maqaman mahmuda" (a station of praise and glory) from where I will seek forgiveness for the sinners from the Lord who does what He wills."

As a means may but when the nominative of this verb is ALLAH (SWT), it becomes a certainty.

Maqaman mahmuda implies such distinction which no other created being shares.

Ø  All commentators agree that it is because of this authority of intercession the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) will be given the standard of praise and glory (liwa-i hamd) under which all the prophets and angels will stand together.

Ahmad bin Hambal says:

"The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: 'O Ali, I and you will have the honour to address them. You will hold my standard under which all the prophets will gather'."

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) will be the first and the foremost intercessor whose intercession will be accepted by ALLAH (SWT).

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(17:79) Besides this, offer Tahajjud Prayer *96 at night: this is an additional prayer for you. *97 That time is not far when your Lord may exalt you to a laudable position. *98

*96 The literal meaning of "Tahajjud" is to rise up by breaking sleep. Therefore, the sentence has been translated into "Offer Tahajjud Prayer", which means "Rise up from sleep after the passing of a part of night and then offer your Prayer."
*97 "Nafl" literally means "something done in addition to an obligatory duty". This shows that the Tahajjud Prayer is in addition to the five prescribed Prayers.
*98 "....... may exalt you to a laudable position": "You may attain such a high position in this world and in the next world that people from everywhere may be full of praise for you, and you may become a praiseworthy personality." This is, as if to say, "Now your opponents are engaged in calling you names and arc trying to defame you throughout the country, and have raised a storm of false accusations against you but that time is not far when the world will ring with the echoes of your praise and in the Hereafter you will become worthy of praise by all creatures." The exaltation of the Holy Prophet to the high position of intercession on the Day of Resurrection is also a part of that "laudable position." 

وَقُلْ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَلْ لِي مِنْ لَدُنْكَ سُلْطَانًا نَصِيرًا {17:80}

[Q17:80] Wa qur Rabbi adkhilnee mudkhala sidqinw wa akhrijnee mukhraja sidqinw waj'al lee milladunka sultaanan naseeraa. 
[Q17:80] And say: My Lord! Make me to enter a goodly entering, and cause me to go forth a goodly going forth, and grant me from near Thee power to assist (me).

[Q17:80] Dan pohonkanlah (wahai Muhammad, dengan berdoa): Wahai Tuhanku! Masukkanlah daku ke dalam urusan agamaku dengan kemasukan yang benar lagi mulia, serta keluarkanlah daku daripadanya dengan cara keluar yang benar lagi mulia dan berikanlah kepadaku dari sisiMu hujah keterangan serta kekuasaan yang menolongku, 

The most appropriate interpretation is to take it in a very wide sense so as to mean -TO SEEK ALLAH (SWT)'S HELP IN ALL MOVEMENTS, THOUGHTS AND FEELINGS.

ä  As commanded by the Imams of Ahlul Bayt every believer should also pray to ALLAH (SWT) in these words.

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(17:80) And pray. "Lord, whereto Thou takest me, take me with truth, and wherefrom Thou takest me out cause me to go out with truth: *99 and grant me a power from Thee to help me." *100

*99 This prayer clearly shows that the time of Hijrah (Migration) had come near. That is why Allah has instructed the Holy Prophet to this effect: You should follow the truth wherever and in whatever condition you be. If you migrate from a place, you should migrate for the sake of the truth, and wherever you go, you should go for the sake of the truth. 
*100 That is, "Either grant me power and authority or make some government my helper so that I may use its power to reform the corrupt world." This is because power is required to check indecency and sin and to enforce the law of justice.
Hasan Basri and Qatadah have made the same interpretation of this verse, and the great commentators like Ibn Jarir and Ibn Kathir have adopted the same. This is supported by a Tradition of the Holy Prophet: "AIIah eradicates by the power of government those evils, which are not eradicated by the teachings of the Qur'an." This is a clear proof that according to Islam, political power is also required to introduce reform, for admonition alone is not enough for this. Besides this, when AIIah Himself has taught this prayer to His Prophet for the establishment of His Way and enforcement of His Law, it is not only lawful but desirable to acquire power and those, who consider this to be a worldly thing, are obviously in the wrong. What is really "worldliness" is that one should desire and acquire power for one's own interest. On the contrary the desire of power for the sake of Allah's Way is not the worship of the world but the worship of God. 

وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا {17:81}

[Q17:81] Wa qul jaaa'al haqqu wa zahaqal baatil; innal baatila kaana zahooqaa. 
[Q17:81] And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing).

[Q17:81] Dan katakanlah: Telah datang kebenaran (Islam) dan hilang lenyaplah perkara yang salah (kufur dan syirik); sesungguhnya yang salah itu sememangnya satu perkara yang tetap lenyap.

THIS VERSE DECLARES THE ESTABLISHED AUTHORITY OF ISLAM OVER ALL FALSE CREEDS AND RELIGIONS. It is also a prophecy that one day falsehood shall be wiped out for ever, when the living Imam Al Mahdi Al Qa-im will come back and take full control of the whole world.

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(17:81) And declare, "The Truth has come and falsehood has vanished: for falsehood is a thing that must by its nature vanish." *101

*101 At the time of this declaration, the persecution of the Muslims was at its height. A large number of them had emigrated to Habash, and those who had remained behind were suffering from untold hardships at Makkah and its suburbs: so much so that the life of the Holy Prophet himself was always in danger. Therefore, to all appearances, falsehood was prevailing everywhere and there was no sign to show that the truth would ever overpower falsehood. That is why the disbelievers took it for a boastful talk and scoffed at it when this declaration was trade. But this prophecy of victory did come out true in less than a decade when the Holy Prophet entered the same city of Makkah as a conqueror, and entered the Ka'abah where he made the same declaration while he was breaking the three hundred and sixty idols. According to a Tradition of Bukhari, related by Hadrat 'Abdullah bin Mas`ud, "On the day of the conquest of Makkah the Holy Prophet went on striking idols and uttering these words: `The Truth has come and falsehood has vanished; for falsehood is a thing that must by its nature vanish. The Truth has come and falsehood will never reappear nor return'  

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا {17:82}

[Q17:82] Wa nunazzilu minal quraani maa huwa shifaaa'unw wa rahmatul lilmu’mineena wa laa yazeeduz zaalimeena illaa khasaaraa. 
[Q17:82] And We reveal of the Qur’an that which is a healing and a mercy to the believers, and it adds only to the perdition of the unjust.

[Q17:82] Dan Kami turunkan dengan beransur-ansur dari Al-Quran Aya-ayat Suci yang menjadi ubat penawar dan rahmat bagi orang-orang yang beriman kepadanya dan (sebaliknya) Al-Quran tidak menambahkan orang-orang yang zalim (disebabkan keingkaran mereka) melainkan kerugian jua.

Refer to the commentary of Yunus 10:47.

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(17:82) We are sending down to you through the revelation of the Qur'an what is a healing and mercy to the Believers, though it adds nothing but loss to the workers of iniquity. *102

*102 That is, "Those people who make the Qur'an their guide and their book of law, are favoured with the blessing of Allah and are cured of all their mental, psychological, moral, And cultural diseases. On the other hand, those wicked people who reject this and turn their back on its guidance, in fact, are unjust to themselves. Therefore, the Qur'an does not allow them to remain even in that bad condition in which they were before its revelation or its knowledge but involves them in a greater loss than before. This is because before the revelation of the Qur'an or their acquaintance with it, they suffered from ignorance alone but when the Qur'an came before them and made distinct the difference between Truth and falsehood, no excuse was left with them to remain in their previous condition of ignorance. After this, if they reject its guidance and persist in their deviation, it is a clear proof that they are not ignorant but workers of iniquity and worshippers of falsehood, which arc averse to the Truth. For then their position is of the one who, when presented both poison and elixir, makes a choice of poison. Therefore, they themselves are in that cast fully responsible for their deviation and whatever crimes they commit after that, shall incur their full punishment. It is obvious that the consequent loss of wickedness must be far greater than the loss of ignorance. The Holy Prophet has summed this up in this concise and comprehensive sentence: "The Qur'an is either an argument in your favour or against you." 

وَإِذَا أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ وَنَأَىٰ بِجَانِبِهِ ۖ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوسًا {17:83}

[Q17:83] Wa izaaa an'amnaa 'alal insaani a'rada wa na-aa bijaani bihee wa izaa massahush sharru kaana ya'oosaa. 
[Q17:83] And when We bestow favor on man, he turns aside and behaves proudly, and when evil afflicts him, he is despairing.

[Q17:83] Dan apabila Kami kurniakan nikmat kepada manusia, berpalinglah dia serta menjauhkan diri (dari bersyukur) dan apabila dia merasai kesusahan, jadilah dia berputus asa.  

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(17:83) Man is a (strange) creature: when We bestow favour on him, he behaves arrogantly and turns his back, but when misfortune befalls him, he begins to despair.

قُلْ كُلٌّ يَعْمَلُ عَلَىٰ شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَىٰ سَبِيلًا {17:84}

[Q17:84] Qul kulluny ya'malu 'alaa shaakilatihee fa rabbukum a'lamu biman huwa ahdaa sabeelaa. 
[Q17:84] Say: Every one acts according to his manner; but your Lord best knows who is best guided in the path.

[Q17:84] Katakanlah (wahai Muhammad): Tiap-tiap seorang beramal menurut pembawaan jiwanya sendiri; maka Tuhan kamu lebih mengetahui siapakah (di antara kamu) yang lebih betul jalannya.

Refer to the commentary of al Baqarah 2:256.

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(17:84) O Prophet, say to them, "Everyone is following his own way but your Lord alone knows best who is on the right way."

SECTION 10

Qur’an Inimitable

The Divine Challenge that even if the whole of Mankind and the Jinn joined together helping each other they can never bring the like of the Qur’an – People demanding miracle.

وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا {17:85}

[Q17:85] Wa yas'aloonaka 'anirrooh; qulir roohu min amri rabbee wa maaa ooteetum minal 'ilmi illaa qaleelaa. 
[Q17:85] And they ask you about the soul. Say: The soul is one of the commands of my Lord, and you are not given aught of knowledge but a little.

[Q17:85] Dan mereka bertanya kepadamu tentang roh. Katakan: Roh itu dari perkara urusan Tuhanku dan kamu tidak diberikan ilmu pengetahuan melainkan sedikit sahaja.

Ruh has been used in the Qur’an in various meanings:

a.        The life or spirit breathed into Adam (Hijra 15:29).

b.        The life in every conscious being.

c.        Isa is a word of ALLAH (SWT) and a spirit (proceeding) from Him. (Nisa 4:171).

d.        The Qur’an as mentioned in Shura 26:52.

e.        The spirit which comes down in the night of qadr with the angels (Nazi’at 97:4).

f.         The spirit which will stand with the angels on the Day of Resurrection. (Naba 78:38)

g.        The Holy ghost (Ma-idah 5:11).

h.        The spirit sent to Maryam which appeared before her as a man. (Maryam 19:17).

BESIDES the Qur’anic use, the word spirit was in vogue among the pagans of Arabia, India, Europe, Africa and other places, attributing to the spirit all the aspects and happenings they could not explain in terms of cause and effect. The reference here is not particular but to that which is unseen and immeasurable but present in human body as an active agent which gives awareness to man, not obtainable through observation and experiment, or produces extraordinary happenings in human society and other physical realms.

The ancient philosophers had diverse opinions about the spirit in its general sense and did not have a clear definition. *They were not sure whether it is created or uncreated. Some Indian and Greek schools of thought expounded the idea that both spirit and matter are uncreated, therefore the existence of a third agent, who controls these two as god, was a disputed issue among them. *They also disputed whether there is one spirit manifesting in various ways in the nature, or every individual or every species has a spirit of its own; and whether it is an undimensional conscious entity influencing the dimensional relation, or it is also dimensional but not having the characteristics of matter-a very fine ethereal objective reality.

The issue has been dealt with by the various schools of thought in Islam by relying, more or less, on the theories of Greek, Indian and Persian philosophers. [1] According to some commentators the answer is evasive because ALLAH (SWT) says in this verse that the spirit is a matter of concern for ALLAH (SWT) only and human knowledge is not sufficient to understand it. [2] Some commentators say that the answer is there because as an outcome of ALLAH (SWT)'s command spirit should be treated as created, and its nature is all-pervading like the nature of the divine command, assuming appropriate form and character in every stage and every realm, sometimes dimensional and sometimes undimensional.

¥  IN OTHER WORDS the spirit, the active agent in the universe and in the order of creation, is the outcome of the divine will, not conditioned by any particular character or limitation, like the radiation coming from its source, which is not conditioned at all by the character of the ground on which it falls, but the reflection or the effect produced by the radiation is conditioned by the character of the ground, material or non-material. IT IS FROM THIS VIEWPOINT THE SPIRIT HAS BEEN TERMED BY THE SCHOLARS AS MATERIAL OR NON-MATERIAL.

What proceeds from ALLAH (SWT) is undimensional and non-material, which, when produces effect in material beings, becomes material; and, when produces effect in non-material realm, becomes non-material. #the factor responsible for animal function is termed "spirit", and #the mind itself is termed "spirit" because it produces effects and reflections known as knowledge; and #what proceeds from ALLAH (SWT) to give knowledge and awareness to human mind is also "spirit".

©  Any effect or reflection produced by the agencies other than material factors, can be termed as spirit, or angels, or the hand of ALLAH (SWT). This is the interpretation of this verse in view of the traditions narrated from the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt. Human knowledge is not sufficient to understand the true nature of "spirit".

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(17:85) They ask you about "The Spirit." *103 Say, "This Spirit comes by the ommand of my Lord, but you have been given only a little of the 'Knowledge'. "

*103 It is generally understood that the Arabic word "Ruh"stands here for "soul"' as if the people asked the Holy Prophet about the soul of man in regard to its nature, and the answer was that it came by the Command of Allah. But we have great hesitation in accepting this meaning for it could be taken only if the verse be isolated from its context; otherwise these words would become quite incoherent for there is no reason why the question about "soul" should have intervened between the preceding three verses and following verses which deal with the theme of the Qur'an.
If we read the verse in its context, it becomes quite obvious that here the word "Ruh" (The Spirit) stands for the angel who brings Revelation. This was in answer to the question of the mushriks, "Where from do you bring the Qur'an?" as if to say, "O Muhammad, these people ask you about "The Spirit', that is, the source of the Qur'an or the means of acquiring it", so tell them, "This Spirit comes to me by the Command of my Lord but your knowledge is so little that you cannot distinguish between the nature of human words and the Divinely revealed words. That is why you suspect that this has been fabricated by some man."
The above interpretation is to be preferred, because it fits in excellently between the preceding and the succeeding verses. This is also supported by the Qur'an itself:" ...He sends down by His Command ` The Spirit" to any of His servants He wills so that they should warn the people of the Day, when they shall be assembled together." (XL: 15) "And likewise We have sent down "The Spirit' to you by Our Command: you did not know what the Book was and what the Faith ..." (XLII: 52).
Besides this, Ibn `Abbas, Qatadah and Hasan Basri (may Allah bestow His mercy upon them all) have also adopted the same interpretation. Ibn Jarir has attributed the same thing to Ibn `Abbas on the authority of Qatadah, but at the same time he tells a strange thing that Ibn `Abbas stated this thing only in secret. Again the author of Ruh-ul-Ma'ani cites these words of Hasan and Qatadah: "By ruh is meant Jibril: the question was about the nature of his coming down and inspiring the heart of the Holy Prophet with Revelation."

وَلَئِنْ شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيلًا {17:86}

[Q17:86] Wa la'in shi'naa lanaz habanna billazeee awhainaaa ilaika summa laa tajidu laka bihee 'alainaa wakeelaa, 
[Q17:86] And if We please, We should certainly take away that which We have revealed to you, then you would not find for it any protector against Us.

[Q17:86] Dan sesungguhnya jika Kami kehendaki, tentulah Kami akan hapuskan apa yang Kami telah wahyukan kepadamu, kemudian engkau tidak akan beroleh sebarang pembela terhadap Kami untuk mengembalikannya.

EVEN THE REVEALED BOOK OF ALLAH (SWT) IS THE OUTCOME OF HIS COMMAND (Shura 42:52,), AND if He wills He will take it away.

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(17:86) (O Muhammad!), We may, if We so will, take back from you all of what We have revealed to you: then you will find none to help you in getting it back from Us.

إِلَّا رَحْمَةً مِنْ رَبِّكَ ۚ إِنَّ فَضْلَهُ كَانَ عَلَيْكَ كَبِيرًا {17:87}

[Q17:87] Illaa rahmatam mir Rabbik; inna fadlahoo kaana 'alaika kabeeraa. 
[Q17:87] But on account of mercy from your Lord-- surely His grace to you is abundant.

[Q17:87] (Tetapi kekalnya Al-Quran itu) hanyalah sebagai rahmat dari tuhanmu; sesungguhnya limpah kurnianya kepadamu (wahai Muhammad) amatlah besar.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as the "mercy from the Lord" can alone plead for the continuation of the blessings of the Lord so that his followers may find guidance from the revealed book of ALLAH (SWT) , OTHERWISE He may withdraw it as said in the preceding verse.

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(17:87) All that you have received is by the favour of your Lord. Indeed His favour to you is very great. *104

*104 Though these words are apparently addressed by the Holy Prophet, they are in fact meant for the disbelievers who considered the Holy Qur'an to be either the invention of the Holy Prophet himself or of some other man, who secretly taught him the Qur'an. They are being told that this is the Word of Allah, as if to say, "Our Prophet has not fabricated the Qur'an but We have bestowed this on him, and if We take it back from him, the Prophet has no power to invent such a thing nor has any other man the power to help the Prophet to present such a miraculous Book." 

قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا {88}

[Q17:88] Qul la'inij tama'atil insu waljinnu 'alaaa any yaatoo bimisli haazal quraani laa yaatoona bimislihee wa law kaana ba'duhum liba'din zaheeraa. 
[Q17:88] Say: If men and jinn should combine together to bring the like of this Qur’an, they could not bring the like of it, though some of them were aiders of others.

[Q17:88] Katakanlah (wahai Muhammad): Sesungguhnya jika sekalian manusia dan jin berhimpun dengan tujuan hendak membuat dan mendatangkan sebanding dengan Al-Quran ini, mereka tidak akan dapat membuat dan mendatangkan yang sebanding dengannya, walaupun mereka bantu-membantu sesama sendiri. 

Refer to the commentary of al Baqarah 2:23; Yunus10:38 and Hud 11:13.

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(17:88) Declare this, "Even if human beings and jinns should cooperate with one another to bring forth a book like the Qur'an, they will never be able to bring anything like it, even though all of them help one another." *105

*105 This challenge occurs at several other places in the Qur'an: (II: 23, X: 38-39, XL: 13-14, LII: 33-34). At all these places, this has been cited as an answer to the charge of the disbelievers that Muhammad (Allah's peace be upon him) has himself invented the Qur'an but is presenting it as Allah's Word. Besides this, the same has also been refuted in X: 16: "Say also, `Had not Allah willed that I should recite the Qur'an to you, I could not have recited it to you, nor could I have been able to give you any information about it: already have I lived a lifetime among you before its revelation. Do you not use your common sense?'"
Now let us turn to the three arguments contained in these verses as a proof that the Qur'an is the Word of Allah. 
(1) The Qur'an is such a miracle in regard to its language, style, arguments, themes, topics, teachings and prophecies that it is beyond any human power to produce the like of it, as if to say, "You say that a man has invented this but We challenge that even the whole of mankind combined cannot produce a Book like this: nay, even if the jinns, whom the mushriks worship as deities and whom this Book openly attacks, should come to the help of the disbelievers, they cannot produce a Book like this to refute this challenge." 
(2) As regards the charge that Muhammad (Allah's peace be upon him) has himself invented this Book, the Qur'an refutes their claim, as if to say, "Muhammad is one of you and not a foreigner. He has lived among you for forty years before the revelation of the Qur'an. Did you ever hear words like those of the Qur'an from him even a day before his claim of Prophethood, or did you ever hear him discussing themes and problems contained in the Qur'an? If you consider the matter from this point of view, it will become obvious to you that the sudden change which has come about in the language, ideas, information, style and the way of thinking of Muhammad, could not take place without Divine Guidance."
(3) "Can you not see that after the recital of the Qur'an he dces not disappear but lives among you? You hear other things than the Qur'an from him. Do you not notice that the distinction between the two different styles of expression is so obvious that no man can successfully adopt the two styles at one and the same time?" The distinction can also be noticed, even today, between the language of the Qur'an and that of the Traditions of the Holy Prophet. Anyone well-versed in the Arabic language and literature notices the difference which is so marked that one can categorically say that these modes of expression cannot belong to one and the same person. (For further reference please also see E.N. 21 of X 16). 

وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ فَأَبَىٰ أَكْثَرُ النَّاسِ إِلَّا كُفُورًا {17:89}

[Q17:89] Wa laqad sarrafnaa linnaasi fee haazal quraani min kulli masalin fa abaaa aksarun naasi illaa kufooraa. 
[Q17:89] And certainly We have explained for men in this Qur’an every kind of similitude, but most men do not consent to aught but denying.

[Q17:89] Dan sesungguhnya Kami telah menerangkan berulang-ulang kepada manusia, di dalam Al-Quran ini, dengan berbagai-bagai contoh perbandingan (yang mendatangkan iktibar); dalam pada itu, kebanyakan manusia tidak mahu menerima selain dari kekufuran. 

(see commentary for verse 88)

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(17:89) In this Qur'an, We employed different ways to make the people understand the Message, but the majority of them persisted in unbelief,

وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا {17:90}

[Q17:90] Wa qaaloo lan nu'mina laka hattaa tafjura lanaa minal ardi yamboo'aa. 
[Q17:90] And they say: We will by no means believe in you until you cause a fountain to gush forth from the earth for us.

[Q17:90] Dan mereka berkata: Kami tidak sekali-kali akan beriman kepadamu (wahai Muhammad), sehingga engkau memancarkan mata air dari bumi, bagi Kami.

Refer to al Baqarah 2:55 and 60; Nisa 4:153 and Anam 6:7, 8, 9 and 35 to know about the true nature of the desire of the unbelievers, like Jews, for witnessing miracles.

ä  MIRACLES ARE SHOWN BY THE PROPHETS OF ALLAH (SWT) WHEN ALLAH (SWT) WILLS. Refer to the commentary of al Baqarah 2:118 and 243. Miracles greater than any that the ignorant unbelievers could think were before them.

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), HIS AHLUL BAYT AND THE QUR’AN WERE SUCH MIRACLES, AND THEY ARE THE EVERLASTING MIRACLES THAT ENDURE THROUGH ALL AGES. THE QUR’AN (AND THE AHLUL BAYT- refer to hadith al thaqalayn, and commentary of RAD 13:43 AND SHURA 42:17) ARE THE WITNESSES BETWEEN THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND THE PEOPLE.

Ø  Refer to the commentary of verse 49 of this surah for the raising up of people as a new creation, but the unjust ungratefully refuse to accept it. Refer to Rad 13:43 and al Baqarah 2:18 for verse 97.

THE DENIAL OF THE LIFE OF HEREAFTER IS THE CAUSE OF THE DISBELIEVERS' ATTITUDE TOWARDS THE MESSENGERS OF ALLAH (SWT). See commentary of Araf 7:103 to 145 to know similarities between the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and Prophet Musa. After comparing the repulsive attitude of the unbelievers with Firawn and his people, ALLAH (SWT) vouchsafe the truth of the Qur’an and the success of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s mission and assures the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) that whether or not the unbelievers accept the truth, the people gifted with knowledge (see commentary of Ali Imran 3:7; Nisa 4:162) will submit to it with utmost devotional humility.

Ø  This surah ends with the glory and praise of ALLAH (SWT) and the assertion of His unity. 

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(17:90) and they said, "We will not believe in what you say until you cause a spring to gush forth from the earth for us,

أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا {17:91}

[Q17:91] Aw takoona laka jannatum min nakheelinw wa 'inabin fatufajjiral anhaara khilaalahaa tafjeeraa;
[Q17:91] Or you should have a garden of palms and grapes in the midst of which you should cause rivers to flow forth, gushing out.

[Q17:91] Atau (sehingga) engkau mempunyai kebun dari pohon-pohon tamar dan anggur, kemudian engkau mengalirkan sungai-sungai dari celah-celahnya dengan aliran yang terpancar terus-menerus. 

(see commentary for verse 90)

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(17:91) or a garden of date-palms and vines be created for you, and you cause canals to flow in it;

أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا {17:92}

[Q17:92] Aw tusqitas samaaa'a kamaa za'amta 'alainaa kisafan aw taatiya billaahi walma laaa'ikati qabeelaa; 
[Q17:92] Or you should cause the heaven to come down upon us in pieces as you think, or bring ALLAH (SWT) and the angels face to face (with us).

[Q17:92] Atau (sehingga) engkau gugurkan langit berkeping-keping atas kami, sebagaimana yang engkau katakan (akan berlaku); atau (sehingga) engkau bawakan ALLAH (SwT) dan malaikat untuk kami menyaksikannya. 

(see commentary for verse 90)

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(17:92) or until you cause the sky to fall on us in fragments, as you threaten us;

أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ أَوْ تَرْقَىٰ فِي السَّمَاءِ وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيْنَا كِتَابًا نَقْرَؤُهُ ۗ قُلْ سُبْحَانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا {17:93}

[Q17:93] Aw yakoona laka baitum min zukhrufin aw tarqaa fis samaaa'i wa lan nu'mina liruqiyyika hatta tunazzila 'alainaa kitaaban naqra'uh; qul Subhaana Rabbee hal kuntu illaa basharar Rasoolaa.
[Q17:93] Or you should have a house of gold, or you should ascend into heaven, and we will not believe in your ascending until you bring down to us a book which we may read. Say: Glory be to my Lord; am I aught but a mortal messenger?

[Q17:93] Atau (sehingga) engkau mempunyai sebuah rumah terhias dari emas; atau (sehingga) engkau naik ke langit dan kami tidak sekali-kali akan percaya tentang kenaikanmu ke langit sebelum engkau turunkan kepada kami sebuah kitab yang dapat kami membacanya. Katakanlah (wahai Muhammad): Maha Suci Tuhanku! Bukankah aku ini hanya seorang manusia yang menjadi Rasul? 

(see commentary for verse 90)

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(17:93) or you bring Allah and the angels face to face before us or a house of gold comes into being for you or you ascend the sky, and we are not going to believe in your ascension until you bring down to us a writing that we may read"-O Muhammad, Say to them, "My Lord be glorified! Have I ever claimed to be anything more than a human Messenger?" *106

*106 This is the second answer to the demand of the disbelievers for a miracle. The first answer is contained in V. 59. The eloquence of this concise answer is above praise: "You demand from me that I should cause a spring to gush forth, or in the twinkling of an eye should bring into being a garden in full bloom with canals flowing in it: or I should cause the heaven to fall into pieces on those of you who are rejecting the message: or I should cause to build a furnished palace of gold: or I should call Allah and the angels to stand before you and testify to this effect: ' We Ourselves have sent down Muhammad as Our Messenger' : or I should go up to the sky in your presence and bring down, addressed to you, the letter of authority of my appointment duly signed by Allah so that you may touch it with your hands and read it with your own eyes. " The concise answer to these big demands was this, "My Lord be glorified! Have I ever claimed to be anything more than a human Messenger?" It may be expanded like this: "O foolish people! Have I claimed to be God that you are demanding such things from me? Did I ever say that I am all-powerful and am ruling over the Earth and the Heavens? From the very first day my claim has been that I am a human being who is bringing the Message from God. Therefore, if you want to judge the authenticity of my claim, you may judge it from my Message. If you are convinced that it is based on the Truth and is absolutely rational, then you should believe in it without making foolish demands. On the other hand, if you find any defect in it, you may reject it. If you want to test whether my claim is based on truth, you should judge it by the standard of my conduct and morals as a human being and my mission. Is it not a folly that, instead of this, you are demanding from me to cleave the earth and cause the sky to fall? Is there any connection whatsoever of Prophethood with things like chest?" 

SECTION 11

No cause for anyone to disbelieve any Apostle of God

Nothing prevents anyone to belive in the Apostles of God – There is no necessity to send angels as apostles – God can create worlds like the worlds which He has already created.

وَمَا مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ إِلَّا أَنْ قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَسُولًا {94}

[Q17:94] Wa maa mana'an naasa any yu'minooo iz jaaa'ahumul hudaaa illaaa an qaalooo aba'asal laahu basharar Rasoolaa
[Q17:94] And nothing prevented people from believing when the guidance came to them except that they said: What! Has ALLAH (SWT) raised up a mortal to be a messenger?

[Q17:94] Dan tiadalah yang menghalang orang-orang musyrik itu dari beriman ketika datang kepada mereka hidayat petunjuk, melainkan (keingkaran mereka tentang manusia menjadi Rasul, sehingga) mereka berkata dengan hairan: Patutkah ALLAH (SwT) mengutus seorang manusia menjadi Rasul? 

Even after presenting the intellectual everlasting miracle (Qur’an) as the testimony to the bona-fides of his ministry, they started demanding such foolish signs which would satisfy their sensual desires, **OR they would display their aversion to accept the proper guidance to which the answer was given in the last sentence of verse 93; and **Qur’an also given the reason for the adamant attitude in verse 94; and **again refers to the Divine witness which is between the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the people, i.e., Qur’an in verse 96.

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(17:94) Whenever Guidance came before the people nothing prevented them from believing in it except this (excuse): they said: "Did Allah send a human being as His Messenger?" *107

*107 It implies that this misunderstanding has always been cammon among the ignorant people of every age that a human being could not be a Messenger of Allah: They rejected a Messenger just because he was a human being and took his meals and had wife and children like themselves. In contrast to this, after the passage of the time the credulous followers of a Messenger began to claim that he was not a human being at all because he was a Messenger. That is why some people made their Messenger their God, others the son of God and still others the incarnation of God. In short, the ignorant people had never been able to understand that a human being could be a Messenger of Allah. 

قُلْ لَوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِمْ مِنَ السَّمَاءِ مَلَكًا رَسُولًا {95}

[Q17:95] Qul law kaana fil ardi malaaa 'ikatuny yamshoona mutma'inneena lanazzalnaa 'alaihim minas samaaa'i malakar Rasoolaa. 
[Q17:95] Say: Had there been in the earth angels walking about as settlers, We would certainly have sent down to them from the heaven an angel as a messenger.

[Q17:95] Katakanlah (wahai Muhammad): Kalau ada di bumi, malaikat yang berjalan serta tinggal mendiaminya, tentulah kami akan turunkan kepada mereka dari langit, malaikat yang menjadi rasul.  

(see commentary for verse 90)

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(17:95) Say to them, "Had angels settled on the Earth and moved about in peace, We would certainly have sent an angel as a Messenger to them," *108

*108 This is to say that Messenger does not merely convey the Message but is sent to reform human life in accordance with it. He has to apply the principles of the Message to the circumstances of human beings and has himself to demonstrate practically those principles. Moreover, he has to remove the misunderstandings of those people who try to listen w and understand his Message. Besides this, he has to organize and train the Believers to create a society based on the teachings of his Message. He has to struggle against those who reject and oppose his Message in order to subdue those powers that are bent upon corruption, and bring about that reformation for which Allah has sent His Messenger. As alI these things have to be done in a society of human beings only a human Messenger can perform the mission. If an angel had been sent as a Messenger, the most he could have done was to convey the message, for he could not live among human beings and share their life and problems in order to reform them. It is thus clear that a human Messenger only could be suitable for this purpose. 

قُلْ كَفَىٰ بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ ۚ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا {17:96}

[Q17:96] Qul kafaa billaahi shaheedam bainee wa bainakum; innahoo kaana bi'ibaadihee Khabeeram Baseeraa. 
[Q17:96] Say: ALLAH (SWT) suffices as a witness between me and you; surely He is Aware of His servants, Seeing.

[Q17:96] Katakanlah lagi: Cukuplah ALLAH (SwT) menjadi saksi antaraku dengan kamu; sesungguhnya adalah Dia Amat Mendalam pengetahuanNya, lagi Amat Melihat akan keadaan hamba-hambaNya.  

(see commentary for verse 90)

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(17:96) (O Muhammad), say to them, "Allah suffices for a witness to judge between you and me: for He is fully aware of and is observing what His servants are doing." *109

*109 That is, "Allah is fully aware of all my efforts which I am expending in order to reform you, and He is fully aware of the efforts you arc making against my mission. His witness is sufficient because He will pass the final judgement. " 

وَمَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُمْ أَوْلِيَاءَ مِنْ دُونِهِ ۖ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا ۖ مَأْوَاهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا {17:97}

[Q17:97] Wa mai yahdil laahu fahuwal muhtad; wa mai yudlil falan tajida lahum awliyaaa'a min doonih; wa nahshuruhum Yawmal Qiyaamati 'alaa wujoohihim umyanw wa bukmanw wa summaa; maa waahum Jahannamu kullamaa khabat zidnaahum sa'eeraa. 
[Q17:97] And whomsoever ALLAH (SWT) guides, he is the follower of the right way, and whomsoever He causes to err, you shall not find for him guardians besides Him; and We will gather them together on the day of resurrection on their faces, blind and dumb and deaf; their abode is hell; whenever it becomes allayed We will add to their burning.

[Q17:97] Dan sesiapa yang diberi hidayat petunjuk oleh ALLAH (SwT) maka dialah yang sebenar-benarnya berjaya mencapai kebahagiaan dan sesiapa yang disesatkanNya maka engkau tidak sekali-kali akan mendapati bagi mereka, penolong-penolong yang lain daripadaNya. Dan Kami akan himpunkan mereka pada hari kiamat (dengan menyeret mereka masing-masing) atas mukanya, dalam keadaan buta, bisu dan pekak; tempat kediaman mereka: Neraka Jahannam; tiap-tiap kali malap julangan apinya, Kami tambahi mereka dengan api yang menjulang-julang. 

(see commentary for verse 90)

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(17:97) Whomsoever Allah guides, he alone is rightly guided and whomsoever He lets go astray, you will find for such people no other protector and helper besides Him. *110 On the Day of Resurrection, We will muster them prostrate upon their faces, blind, dumb and deaf. *111 Their abode will be Hell: whenever its fire abates, We will rekindle it for them.

*110 In this verse, the Qur'an has enunciated a Divine principle. Allah guides to the Right Way only that person who intends to follow His Guidance, and lets go astray that person who intends to go astray. Thereafter none is able to bring back to the Right Way the one against whom Allah has closed the door of guidance because of his own persistent deviation and obduracy. It is obvious that if a man turns his back against the truth and rests content with falsehoods there is no power in the world to make him turn away from falsehood and come to the truth.
This is because after this depravity Allah provides for that wicked person such means as increase his aversion to truth and his love for falsehood. 
*111 On the Day of Resurrection, they will be raised up blind, dumb and deaf because they behaved like such people in this world and would not see the Truth nor listen to the Truth nor speak the Truth. 

ذَٰلِكَ جَزَاؤُهُمْ بِأَنَّهُمْ كَفَرُوا بِآيَاتِنَا وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا {17:98}

[Q17:98] Zaalika jazaa'uhum biannahum kafaroo bi aayaatinaa wa qaalooo 'a izaa kunnaa 'izaamanw wa rufaatan'a innaa lamaboosoona khalqan jadeedaa
[Q17:98] This is their retribution because they disbelieved in Our communications and said What! When we shall have become bones and decayed particles, shall we then indeed be raised up into a new creation?

[Q17:98] Balasan mereka yang sedemikian, ialah kerana mereka kufur ingkarkan ayat-ayat Kami dan mereka berkata: Adakah sesudah Kami menjadi tulang dan benda yang reput, adakah Kami akan dibangkitkan semula dalam kejadian yang baru? 

(see commentary for verse 90)

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(17:98) This is their recompense, for they rejected Our Signs and said, "What! Shall we really be raised up anew, when we have been reduced to bones and dust?"

أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ قَادِرٌ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَا رَيْبَ فِيهِ فَأَبَى الظَّالِمُونَ إِلَّا كُفُورًا {17:99}

[Q17:99] Awalam yaraw annal laahal lazee khalaqas samaawaati wal arda qaadirun 'alaaa any yakhluqa mislahum wa ja'ala lahum ajalal laa raiba fee; fa abaz zaalimoona illaa kufooraa. 
[Q17:99] Do they not consider that ALLAH (SWT), Who created the heavens and the earth, is able to create their like, and He has appointed for them a doom about which there is no doubt? But the unjust do not consent to aught but denying.

[Q17:99] Tidakkah mereka mahu memikirkan dan meyakini bahawa ALLAH (SwT) yang menciptakan langit dan bumi, berkuasa menciptakan orang-orang yang seperti mereka (dalam bentuk yang baru), padahal Dia telahpun menentukan bagi mereka tempoh yang tidak ada syak padanya?. Dalam pada itu, orang-orang yang zalim enggan menerima melainkan kekufuran. 

(see commentary for verse 90)

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(17:99) Could they not perceive that the same Allah, Who created the Earth and the Heavens, has the power to create the like of them? He has ordained a time for resurrecting them which shall inevitably come, but these workers of iniquity persist in their disbelief.

قُلْ لَوْ أَنْتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لَأَمْسَكْتُمْ خَشْيَةَ الْإِنْفَاقِ ۚ وَكَانَ الْإِنْسَانُ قَتُورًا {100}

[Q17:100] Qul law antum tamlikoona khazaaa'ina rahmati Rabbeee izal la amsaktum khash yatal infaaq; wa kaanal insaanu qatooraa. 
[Q17:100] Say: If you control the treasures of the mercy of my Lord, then you would withhold (them) from fear of spending, and man is niggardly.

[Q17:100] Katakanlah (wahai Muhammad): Jika kamu memiliki perbendaharaan rahmat Tuhanku pada ketika itu tentulah kamu akan berlaku bakhil kedekut kerana takut kehabisan; dan sememangnya manusia itu bertabiat bakhil kedekut.  

(see commentary for verse 90)

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(17:100) O Muhammad, say to them, "Had the treasures of your Lord's blessings been in your possession, you would have held them back lest they should be spent up. Indeed man is very narrow minded." *112

*112 This verse also suggests the same thing that has already been mentioned in V.55. This hints at the real psychological reason why the disbelievers of Makkah were not inclined accept Muhammad (Allah's peace be upon him), their contemporary, as a Prophet. For thus they would have to acknowledge his superiority and one dces not easily acknowledge the superiority of one's contemporary. This verse may be expanded like this: "Those people who are so narrow-minded that they are unwilling even to acknowledge the real superiority of another, cannot be expected to be generous in spending on others, if they possessed the keys of the treasures of Allah's blessings." 

وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ ۖ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَىٰ مَسْحُورًا{17:101}

[Q17:101] Wa laqad aatainaa Moosaa tis'a Aayaatim baiyinaatin fas'al Baneee Israaa'eela iz jaaa'ahum faqaala lahoo Fir'awnu inee la azunnuka yaa Moosaa mas hooraa. 
[Q17:101] And certainly We gave Musa nine clear signs; so ask the children of Israel. When he came to them, Firon said to him: Most surely I deem you, O Musa, to be a man deprived of reason.

[Q17:101] Dan sesungguhnya Kami telah memberi kepada Nabi Musa sembilan mukjizat yang jelas nyata (membuktikan kebenarannya); maka bertanyalah (wahai Muhammad) kepada Bani Israil (tentang itu): Ketika Nabi Musa datang kepada Firaun dan kaumnya (serta menunjukkan mukjizatnya), lalu berkatalah Firaun kepadanya: Sesungguhnya aku fikir, engkau ini wahai Musa, seorang yang terkena sihir. 

The following nine (9) signs are given in the Old Testament: [1] turning of water into blood [2] frogs [3] lice [4] flies [5] the plague [6] hail [7] locusts [8] darkness [9] plague on the first born. See commentary of verses 7:133 and 27:12.

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(17:101) And We gave to Moses nine Signs which were quite manifest. *113 Now you yourself may inquire from the children of Israel about it: when those Signs came before Pharaoh, he uttered these very words: "O Moses, I consider you to be a bewitched man. *114

*113 It should be noted that this is the third answer to the demand of the disbelievers of Makkah for Signs. They said, "We will not believe in you until you do this and do that before our eyes." In answer to this demand, they are being warned: "Nine clear Signs, like the ones you are demanding, were shown one after the other to Pharaoh before you and you also know full well what he said, simply because he did not want to believe in Moses; you also know that when he rejected the Prophet, even after seeing the Signs, We drowned him."
The nine Signs mentioned here have also been mentioned in VII: 133. These were: (1) The staff which turned into a monster snake. (2) Moses' bright hand which shone like the sun. (3) The public defeat of the sorcery of the magicians. (4)Universal famine. (5) Storm. (6) Locusts. (7) Lice. (8) Frogs. (9) Rain of blood.
*114 This has been particularly mentioned here because the mushriks of Makkah attributed the same epithet to the Holy Prophet as contained in V. 47. "These wrong-doers say to each other, 'The man, you are following, is a bewitched person' "Here they are being warned that in this they were following Pharaoh, who gave the same epithet to Prophet Moses.
In this connection, we want to make a brief reference to an objection which has been raised by the modernists against a Tradition according to which the Holy Prophet once came under the influence of sorcery. They say that this Tradition confirms that the epithet "bewitched" applied to the Holy Prophet by the Quraish was correct, whereas the Qur'an refutes this as false: They forget that the same argument could be applied to the case of Prophet Moses whom Pharaoh accused of being bewitched, for the Qur'an says, in XX: 66-67: "When the magicians threw down their cords and rods (instruments of their sorcery), it seemed to Moses as if they were running, as a result of which Moses conceived in his mind a sort of fear. " If the words of the Tradition were to be considered against the Qur'an, do not these words of the Qur'an contradict its own words that the charge of Moses being bewitched was false? Do these modernists consider this verse to confirm Pharaoh's charge?"
As a matter of fact, these objectors do not know the sense in which the disbelievers of Makkah and Pharaoh called the Holy Prophet and Prophet Moses (Allah's peace be upon them) bewitched. What they meant was that some enemy had so bewitched them that they had lost their senses and so in their insanity claimed to be prophets and delivered a curious message. The Qur'an refutes this charge as false. As regards the temporary influence of magic on same person or a part of him has not been denied, for the influence of magic is like the effect produced on a person who is hit with a stone. The fact that some prophet was tem-porarily influenced by magic, does not in any way affect his prophethood adversely. Just as poison produced its effect on a prophet, or a prophet was wounded, so a prophet could also temporarily come under the influence of magic. Such a temporary magic could not cause any defect in his prophethood. God forbid, had magic produced any adverse effect on his reasoning and thinking faculties, one might have been sceptical about the authenticity of the Message. And when Pharaoh and the disbelievers of Makkah said that Prophet Moses and the Holy Prophet were bewitched, they meant that they had lost their senses under the influence of magic. The Qur'an refutes this charge brought against the Prophets.

قَالَ لَقَدْ عَلِمْتَ مَا أَنْزَلَ هَٰؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا {17:102}

[Q17:102] Qaala laqad 'alimta maaa anzala haaa'ulaaa'i illaa Rabbus samaawaati wal ardi basaaa'ira wa innee la azun nuka yaa Fir'awnu masbooraa. 
[Q17:102] He said: Truly you know that none but the Lord of the heavens and the earth has sent down these as clear proof and most surely I believe you, O Firon, to be given over to perdition.

[Q17:102] Nabi Musa menjawab: Sebenarnya engkau (hai Firaun) telah pun mengetahui: Tiadalah yang menurunkan mukjizat-mukjizat ini melainkan Tuhan yang mencipta dan mentadbirkan langit dan bumi, sebagai bukti-bukti yang menerangkan kebenaran dan sebenarnya aku fikir, engkau hai Firaun, akan binasa.  

(see commentary for verse 90)

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(17:102) Moses replied, "You know it full well that none but the lord of the Heavens and the earth had sent down these signs as eye-openers, *115 and O Pharaoh, I consider you indeed to be a doomed person. *116

*115 Moses could say these words categorically that the Signs were from the Lord of the Universe because the calamities which visited Egypt could not be brought about by magic or by any human device. For it is not possible for any human power to bring about frogs over vast areas or to cause all granaries in the land to be eaten up by weevils. Then it should also be kept in view that Prophet Moses warned beforehand of an impending Sign, warning Pharaoh to give up his obduracy, and the calamity did come exactly as he had predicted. In these circumstances only a mad or obdurate person could say that those calamities were sent by any other than the Lord of the Heavens and the Earth. 
*116 That is, "I am not a bewitched man but you are indeed a doomed person. As you have been persistent in your disbelief even after seeing such obvious Divine Signs, you are surety doomed to destruction."

فَأَرَادَ أَنْ يَسْتَفِزَّهُمْ مِنَ الْأَرْضِ فَأَغْرَقْنَاهُ وَمَنْ مَعَهُ جَمِيعًا {17:103}

[Q17:103] Fa araada any yastafizzahum minal ardi fa aghraqnaahu wa mam ma'ahoo jamee'aa
[Q17:103] So he desired to destroy them out of the earth, but We drowned him and those with him all together;

[Q17:103] Maka Firaun pun berkira hendak mengusir mereka dari bumi (Mesir) lalu Kami tenggelamkan dia bersama-sama pengikut-pengikutnya seluruhnya. 

(see commentary for verse 90)

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(17:103) At last Pharaoh resolved to uproot Moses and the Israelites from the land but We drowned him and his followers all together.

وَقُلْنَا مِنْ بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا {17:104}

[Q17:104] Wa qulnaa mim ba'dihee li Baneee Israaa'eelas kunul arda faizaa jaaa'a wa'dulaakhirati ji'naa bikum lafeefaa. 
[Q17:104] And We said to the Israelites after him: Dwell in the land: and when the promise of the next life shall come to pass, we will bring you both together in judgment.

[Q17:104] Dan Kami katakan kepada Bani Israil, sesudah Firaun (dibinasakan): Tinggalah kamu di negeri itu kemudian apabila datang tempoh hari akhirat, Kami datangkan kamu (ke Padang Mahsyar) dengan bercampur-aduk. 

(see commentary for verse 90)

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(17:104) Then we said to the Israelites, "Now you should settle down in the land *117 and when the prescribed time of Resurrection comes about, We will gather all of you together."

*117 This part of the story of Pharaoh has been related here because it applied exactly to the mushrIks of Makkah who were doing their worst to uproot the Holy Prophet and the Believers from the land of Arabia. This story, so to say, tells them, "Pharaoh resolved to uproot Moses and the Israelites but was himself completely annihilated along with his followers and Moses and his followers settled down in the land. Likewise, if you persist on the same way, you will surely meet with the same end. "

وَبِالْحَقِّ أَنْزَلْنَاهُ وَبِالْحَقِّ نَزَلَ ۗ وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا {105}

[Q17:105] Wa bilhaqqi anzalnaahu wa bilhaqqi nazal; wa maaa arsalnaaka illaa mubash shiranw wa nazeeraa. 
[Q17:105] And with truth have We revealed it, and with truth did it come; and We have not sent you but as the giver of good news and as a Warner. 

[Q17:105] Dan dengan cara yang sungguh layak serta berhikmat Kami turunkan Al-Quran dan dengan meliputi segala kebenaran ia diturunkan dan tiadalah Kami mengutusmu (wahai Muhammad) melainkan sebagai pembawa berita gembira (bagi orang-orang yang beriman) dan pembawa amaran (kepada orang-orang yang ingkar). 

(see commentary for verse 90)

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(17:105) We have sent down the Qur'an with the truth and with the truth it has come down; and O Muhammad, We have sent you only to give good news (to the Believers) and warning (to the disbelievers). *118

*118 That is, "It is not your responsibility to cause, in a supernatural manner, springs to gush forth or gardens to grow or pieces of the sky to fall down in order to convince those people who do not fudge the Qur'an by its teachings nor decide between the Truth and falsehood on merit. As the Qur'an has been sent down with truth, you should present it before the people and tell them plainly that the one, who believes, does so for his own good and the one who rejects it, does it at his own peril."

وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَاهُ تَنْزِيلًا {17:106}

[Q17:106] Wa quraanan faraqnaahu litaqra ahoo 'alan naasi 'alaa muksinw wa nazzalnaahu tanzeelaa. 
[Q17:106] And it is a Qur’an which We have revealed in portions so that you may read it to the people by slow degrees, and We have revealed it, revealing in portions.

[Q17:106] Dan Al-Quran itu Kami bahagi-bahagikan supaya engkau membacakannya kepada manusia dengan lambat tenang dan Kami menurunkannya beransur-ansur. 

(see commentary for verse 90)

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(17:106) And we have sent down this Qur'an piecemeal so that you may recite it to the people gradually piece by piece, and We have sent it down by gradual Revelations *119 (to suit particular occasions).

*119 This is an answer to this objection: "Why has not Allah sent down His Message as a whole? Why is He sending it piecemeal? Has Allah any need to think deliberately what to send down?" As the answer to this objection has been given in XVI: 101-102 and in the Explanatory Notes 104-106 added to them, there is no need to repeat the same here. 

قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا {17:107}

[Q17:107] Qul aaaniminoo biheee aw laa tu'minoo; innal lazeena ootul 'ilma min qabliheee izaa yutlaa 'alaihim yakhirroona lil azqaani sujjadaa, 
[Q17:107] Say: Believe in it or believe not; surely those who are given the knowledge before it fall down on their faces, making obeisance when it is recited to them.

[Q17:107] Katakanlah (wahai Muhammad kepada orang-orang yang ingkar itu): Samada kamu beriman kepada Al-Quran atau kamu tiada beriman, (tidaklah menjadi hal); kerana sesungguhnya orang-orang yang diberi ilmu sebelum itu apabila dibacakan Al-Quran kepada mereka, mereka segera tunduk sujud (dalam keadaan hiba dan khusyuk); 

(see commentary for verse 90)

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(17:107) (O Muhammad!), say to these people, "Whether you believe in it or not, those who were given the knowledge before this, *120 fall prostrate on their faces when it is recited to them

*120 This refers to those people of the Book who were well-versed in the Scriptures and could judge them from their themes and wording

وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا {108}

[Q17:108] Wa yaqooloona Subhaana Rabbinaaa in kaana wa'du Rabbinaa lamaf'oolaa. 
[Q17:108] And they say: Glory be to our Lord! Most surely the promise of our Lord was to be fulfilled.

[Q17:108] Serta mereka menegaskan (dalam sujudnya): Maha Suci Tuhan kami! Sesungguhnya janji Tuhan kami tetap terlaksana.  

(see commentary for verse 90)

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(17:108) and cry out, `Our lord is glorious and His promise was surely to be fulfilled'. "

وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا ۩ {109}

[Q17:109] Wa yakhirroona lil azqaani yabkoona wa yazeeduhum khushoo'aa. 
[Q17:109] And they fall down on their faces weeping, and it adds to their humility.

[Q17:109] Dan mereka segera tunduk sujud itu sambil menangis, sedang Al-Quran menambahkan mereka khusyuk. 

After exposing the adamancies of the contemporary infidels and comparing them to the repulsive attitude of Pharaoh and his people towards Moses and their ultimate destiny, ALLAH (SWT) gives the utmost assurance of the truth of the Qur’an and the success of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and THUS gives confidence to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) that whether they accept the truth or not, the people gifted with knowledge (verse 107 of this surah) will submit with utmost devotional humility to it. In support of this refer to verses 29:47 to 52.

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(17:109) And they fall down on their faces, weeping when they listen to it, and this increases their Humility *121 all the more. *122

*121 That is, "When they listen to the Qur'an, they at once recognize that its bearer is the promised Prophet mentioned in the Books of the former Prophets " 
*122 This attitude of the righteous people of the Book has been mentioned at several places in the Qur'an, e.g., III: 113-114, 199, V: 83-84

قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ ۖ أَيًّا مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا {17:110}

[Q17:110] Qulid'ul laaha awid'ur Rahmaana ayyam maa tad'oo falahul asmaaa'ul Husnaa; wa laa tajhar bi Salaatika wa laa tukhaafit bihaa wabtaghi baina zaalika sabeela. 
[Q17:110] Say: Call upon ALLAH (SWT) or call upon, the Beneficent ALLAH (SWT); whichever you call upon, He has the best names; and do not utter your prayer with a very raised voice nor be silent with regard to it, and seek a way between these.

[Q17:110] Katakanlah (wahai Muhammad): Serulah nama "ALLAH (SwT)" atau nama "Ar-Rahman", yang mana sahaja kamu serukan (dari kedua-dua nama itu adalah baik belaka); kerana ALLAH (SwT) mempunyai banyak nama-nama yang baik serta mulia dan janganlah engkau nyaringkan bacaan doa atau sembahyangmu, juga janganlah engkau perlahankannya, dan gunakanlah sahaja satu cara yang sederhana antara itu. 

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) TOLD ALI IBNE ABI TALIB; that the recitation of the last two verses of this surah are a guarantee for my people against theft.

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(17:110) (O Prophet), say to them, "You may call Him by any name, Allah or Rahman, for it is all the same by whichsoever name you call Him because all His names are most excellent. *123 And do not raise your voice high in your Prayer nor make it very low but adopt the middle way *124 between these two

*123 This is the answer to another objection of the disbelievers. They said, "We have heard the name Allah for the Creator but where from have you brought the name Rahman?" This was because the name "Rahman" was not used for Allah and they did not like it.
*124 This instruction was given at Makkah. Ibn 'Abbas relates that when the Holy Prophet or his Companions offered their Prayers, they recited the Qur'an in a loud voice. At this the disbelievers would raise a hue and cry and often called them names. Therefore, they were enjoined that they should neither say their Prayers in such a loud voice as might incite the disbelievers nor should they say it in such a low voice that their own Companions might not hear it. This instruction was discontinued under the changed conditions at Al-Madinah. However, if the Muslims thay have to face the same conditions, at any place or at any time, they should observe the same instruction.

وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا {17:111}

[Q17:111] Wa qulil hamdu lillaahil lazee lam yattakhiz waladanw wa lam yakul lahoo shareekun fil mulki wa lam yakul lahoo waliyyum minaz zulli wa kabbirhu takbeeraa.
[Q17:111] And say: (All) praise is due to ALLAH (SWT), Who has not taken a son and Who has not a partner in the kingdom, and Who has not a helper to save Him from disgrace; and proclaim His greatness magnifying (Him).

[Q17:111] Dan katakanlah: Segala puji tertentu bagi ALLAH (SwT) yang tiada mempunyai anak, dan tiada bagiNya sekutu dalam urusan kerajaanNya dan tiada bagiNya penolong disebabkan sesuatu kelemahanNya dan hendaklah engkau membesarkan serta memuliakanNya dengan bersungguh-sungguh!

(see commentary for verse 90)

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(17:111) and say, "Praise is for that Allah who has begotten no son nor has any partner in His Kingdom nor is helpless to need any supporter," *125 And glorify Him in the most glorious way.

*125 A subtle sarcasm is implied in the sentence. The mushriks believed that Allah had appointed assistants and deputies for the administration of His Kingdom. Obviously this meant that Allah was helpless and powerless to carry out the administration of His Kingdom: therefore, He needed supporters to help Him in the work of His Godhead. This sentence negates their false creeds, saying, "He does not stand in need of any gods and saints in order to delegate to them the different departments of His Godhead or make them governors in different parts of His Kingdom."

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