Al-Isra

And from his own narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (Glorified be): '(Glorified be) He says: He is far exalted above and exonerated from having a son or partner (He Who carried His servant) He Who took His servant Muhammad, peace be on him, (by night) at the beginning of the night (from the Inviolable Place of Worship) from the Sacred Precinct, from the house of Umm Hani' the daughter of Abu Talib (to the Far Distant Place of Worship) far in distance, but close to heaven, i.e. the Mosque of Jerusalem (the neighbourhood whereof We have blessed) with water, trees and fruits, (that We might show him) that We might show Muhammad (pbuh) (of Our tokens!) of Our marvels, for all the things He saw that night were marvels of Allah. (Lo! He, only He, is the Nearer) of what the Quraysh say, (the Seer) He sees them just as He sees His servant Muhammad (pbuh).

(We gave unto Moses the Scripture) We gave Moses the Torah in one instalment, (and We appointed it a guidance for the Children of Israel) from error, (saying: Choose) worship (no guardian) no lord (beside Me).

((They were) the seed of those whom We carried (in the ship) along with Noah) i.e. in the loins of those who were carried in the ship with Noah. (Lo! He) i.e. Noah (was a grateful slave) he was thankful whenever he ate, drank or put on his clothes; he always said: thanks to Allah.

(And We decreed) in the Torah (for the Children of Israel in the Scripture: Ye verily will work corruption) you will indeed commit acts of disobedience (in the earth twice, and ye will become great tyrants) it is also said that this means: you will be mightily overpowered.

(So when the time for the first of the two) the first of the two punishments; it is also said that this means: the first of the two corruptions (came, We roused against you slaves of Ours) Nebuchadnezzar and the host of the king of Babylon (of great might) of tremendous fighting skills (who ravaged (your) country) who killed you in the streets in the middle of your country, (and it was a threat performed) a decreed threat that surely takes place, that if you do such-and-such I will do this to you. Thus they stayed in captivity of Nebuchadnezzar for 90 years until Allah helped them with Koresh from Hamadan [Persia].

(Then we gave you once again your turn against them) through Koresh's defeat of Nebuchadnezzar; it is also said that this means: and We had pity on you and thus gave you once again your turn against them, (and We aided you with wealth and children and made you more in soldiery) We made you more in men and numbers,

((Saying): If ye do good) if you confess Allah's Oneness, (ye do good for your own souls) the reward for that is Paradise, (and If ye do evil) and if you associate partners with Allah, (it is for them (in like manner)) the punishment for that is upon them. They remained in comfort, merriness, abundance of men and numbers, and triumph over the enemy for 220 years until Allah roused against them Titus. (So, when the time for the second (of the judgements) came) the second of the two punishment or the second of the two corruptions ((We roused against you others of Our slaves) to ravage you) by killing you and taking you as captives, i.e. Titus the son of Espianos the Roman, (and to enter the Temple) Jerusalem (even as they entered it the first time) even as Nebuchadnezzar and his host entered it the first time, (and to lay waste all that they conquered with an utter wasting).

(It may be that your Lord will have mercy on you) after that, (but if ye repeat (the crime) We shall repeat (the punishment)) it is also said that this means: if you return to doing good, We will return to bestowing mercy on you, (and We have appointed hell a dungeon) a prison and jail (for the disbelievers).

(Lo! this Qur'an guideth) leads (unto that which is straightest) unto that which is more correct: the testimony that there is no god except Allah; it is also said that this means: unto that which is more plain, (and giveth tidings unto the believers) who are sincere in their faith (who do good works) solely between themselves and their Lord (that theirs will be a great reward) an abundant reward in Paradise.

(And that those who believe not in the Hereafter) those who do not believe in resurrection after death, (for them We have prepared a painful doom) in the Hereafter.

(Man) i.e. al-Nadr Ibn al-Harth (prayeth for evil) prays for curses and chastisement to descend on himself and his family (as he prays for good) as he prays for well-being and mercy; (for man) al-Nadr Ibn al-Harth (was ever hasty) he is hasty to encounter chastisement.

(And we appoint the night and the day two portents) two signs; the reference here is to the sun and the moon. (Then We make dark the portent of the night) the light of the sign of the night, i.e. the moon, (and We make) and leave (the portent of the day) i.e. the sun (sight giving) bright and clear, (that ye may seek bounty from your Lord) the bounty of this worldly life and that of the Hereafter, (and that ye may know) and that you may know through the increase and decrease of the phases of the moon (the computation of the years and the reckoning) how to count days and months; (and everything) the lawful and the unlawful, the commands and prohibitions (have We exposited with a clear expositing) We have clearly explained it in the Qur'an.

(And every man's augury) the scroll containing his answer to [the angels] Munkar and Nakir in the grave (have We fastened to his own neck) it is also said that this refers to every man's good and evil deeds; and it is also said that it refers to whether he is felicitous or damned, (and We shall bring forth for him on the Day of Resurrection a book which he will find) he will be given (wide open) containing his good and bad deeds.

And it will be said to him: (Read thy book. Thy soul sufficeth as reckoner against thee this day) your soul is a witness of what you did.

(Whosoever goeth right) whosoever believes, (it is only for (the good of) his own soul that he goeth right) the reward for his belief will go to himself, (and whosoever erreth) and whoever disbelieves, (erreth only to its hurt) the punishment for his disbelief will be against his soul. (No laden soul can bear another's load) no soul laden with sin shall bear another person's sins with a good disposition of the soul, but rather she will bear them through retaliation; it is also said that this means: no soul will be punished for the sins committed by another soul; and it is also said that this means: no soul shall be chastised for the sins of another. (We never punish) a folk by causing their destruction (until We have sent) to them (a messenger) in order to establish a proof against them.

(And when We would destroy a township We send commandment to its folk who live at ease) We send commandments to its leaders and tyrants to obey; it is also said that this means: We increase the number of its chiefs, tyrants and wealthy people; and it is also said that this means: We rouse against them their tyrants and leaders, (and afterward they commit abomination therein) they commit acts of disobedience therein, (and so the Word (of doom) hath effect for it) its destruction takes effect, (and We annihilate it with complete annihilation) We completely destroy them.

(How many generations) of old (have we destroyed since Noah!) since the people of Noah (And Allah sufficeth as knower and Beholder of the sins of His slaves) that they were destroyed even We have not explained this to you; and We know their sins and chastisement.

(Whoso desireth that (life) which hasteneth away) i.e. this worldly life by performing that which was made obligatory upon him, (We hasten for him therein) We give him in this worldly life (that We will) to give (for whom We please) to destroy in the Hereafter. (And afterward We have appointed) We have decreed (for him hell; he will endure the heat thereof, condemned, rejected) and deprived from the reward of any good deed. This verse was revealed about Marthad Ibn Thumamah.

(And whoso desireth the Hereafter) i.e. Paradise by performing that which was made obligatory upon him (and striveth for it with the effort necessary) strives to enter Paradise by performing the acts that lead to it, (being a believer) and besides this he is a sincere believer; (for such, their effort) their works (findeth favour (with their Lord)) their works are accepted. This verse was revealed about Bilal the Muezzin.

(Each do We supply) provision, (both these) the obedient people (and those) and the disobedient people, (from the bounty of thy Lord) from the provision of your Lord. (And the bounty of thy Lord) and the provision of your Lord (can never be walled up) withheld from either the obedient or sinful person.

(See) O Muhammad (how We prefer one above another) in this worldly life by means of wealth and servants, (and verily the Hereafter) in the Hereafter (will be greater in degrees) greater merits for the believers (and greater in preferment) for the believers who will have more rewards and higher degrees.

(Set not up) do not pronounce (with Allah any other god (O man) lest thou sit down reproved) reproaching yourself, (forsaken) by your Lord.

(Thy Lord hath decreed) your Lord has commanded, (that ye worship none save Him) that you declare the divine Oneness of none save Allah, Exalted is He, (and (that you show) kindness to parents) be dutiful to them. (If one of them) one of the parents (or both of them to attain old age with thee, say not �Fie� unto them) do not address them with foul language (nor repulse them) nor be harsh with them, (but speak unto them a gracious word) kind words.

(And lower unto them the wing of submission) humble yourself to them (through mercy) be compassionate towards them, (and say: My Lord! Have mercy on them both) if they are Muslims (as they did care for me when I was little).

(Your Lord is best aware of what is in your minds) what is in your hearts of goodness and kindness towards the parents. (If ye are righteous) if you are dutiful towards your parents, (then lo! He was ever Forgiving unto those who turn (unto Him)) He forgives those who repent. This verse was revealed about Sa'd Ibn Abi Waqqas.

(Give the kinsman his due) enjoin keeping ties with kinsmen, (and the needy) enjoin beneficence towards the needy, (and the wayfarer) enjoin honouring the guest for three days, (and squander not (your wealth) in wantonness) and do not squander your wealth in other than the right of Allah, if it is a very small amount; it is also said that this means: do not squander your wealth in other than in obedience of Allah.

(Lo! the squanderers) those who squander their wealth in other than the right of Allah (were ever brothers of the devils) the aids of the devils, (and the devil was ever an ingrate to his Lord).

(But if thou turn away from them) if you turn away from your kinsmen and the needy because of diffidence and mercy, (seeking mercy from thy Lord) waiting for the mercy of your Lord, (for which thou hope) to come to you; it is also said that this means: if you are waiting for some wealth to come to you, (then speak unto them a reasonable word) promise them kindly that you will give them something in the future.

(And let not thy hand be chained to thy neck) let your hand not refrain from spending and giving gifts as would the person whose hand is chained to his neck (nor open it) in spending and giving gifts (with a complete opening) in spendthriftness. He says: do not give everything you have to one needy person or to one relative and leave all the rest, (lest thou sit down) lest you remain (rebuked) reproached by the needy and kinsmen, (denuded) cut off from kinsmen and the needy, without any wealth left. It is also said that this verse was revealed about a woman who asked for the shirt of the Prophet (pbuh). The latter took his shirt off, gave it to her and remained with his top bare. So Allah forbade him from doing so, telling him: do not open your hand completely when spending to the extent that you take off your shirt and give it away, and thus remain naked and blamed by people for remaining naked.

(Lo! thy Lord) O Muhammad (enlargeth the provision) He enlarges wealth (for whom He will) of His servants as an act of consideration towards them, (and straiteneth (it for whom He will)) and He makes His provision straitened for some of His servants out of consideration for them. (Lo, He was ever Knower, Seer) of the enlarging and straitening (of His slaves) regarding that which is good for His servants.

(Slay not your children). This verse was revealed about the tribe of Khuza'ah who used to bury their new born daughters alive, and so Allah forbade them from doing so, telling them not bury their daughters alive, (fearing a fall to poverty) for fear of humiliation and poverty, (We shall provide for them) i.e. for your daughters (and for you. Lo! the slaying of them) burying them alive (is great sin) is a tremendous sin which deserves a great punishment.

(And come not near unto adultery) secretly or openly. (Lo! it is an abomination) a transgression and sin (and an evil way) to choose.

(And slay not the life) of a believing person (which Allah hath forbidden) to slay (save with right) through stoning, application of the law of retaliation or because of apostasy. (Whoso is slain wrongfully) and intentionally, (We have given power) a cause and pretext against the killer, if he wishes he can kill him and if he wishes he can spare him, and if he wishes he can take blood money instead (unto his heir) the heir of the victim, (but let him not commit excess in slaying) if he kills the killer of the victim. Thus, he should not kill other than the killer himself; it is also said that this means, according to another reading: do not kill ten people to avenge the killing of one person. (Lo! he will be helped) for in that case, he will be killed and cannot be spared.

(Come not near the wealth of the orphan save with that which is better) through generating profit from it and by means of preserving it (till he come to strength) 15 or 18 years old; (and keep the covenant) that you pledged in the name of Allah between you and people. (Lo! of the covenant) the one who breaks the covenant (it will be asked) why he broke it on the Day of Judgement.

(Fill the measure) perfect measurement (when ye measure) to others, (and weigh with a right balance) with a fair balance; (that) perfecting measurement and weighing and fulfilling one's pledge (is meet) is better than breaking covenants and cheating in measure, (and better in the end) in the end result.

((O man), follow not) say not (that whereof thou hast no knowledge) whereby you say: I know, when you have no knowledge; or say: I saw, when you have not seen anything; or say: I heard, when you have not heard anything. (Lo! the hearing) that which you hear (and the sight) and that which you see (and the heart) and that which you hope for (of each of these) about each of these (it will be asked) on the Day of Judgement.

(And walk not in the earth exultant) showing haughtiness and arrogance. (Lo! thou canst not rend the earth) by means of your arrogance, (nor canst thou stretch to the height of the hills) nor reach the height of the mountains.

(The evil of all that) from which I have prohibited you (is hateful in the sight of thy Lord) is bad and hateful in the sight of your Lord.

(This) which I have commanded you with (is (part) of that wisdom) in the Qur'an (wherewith thy Lord hath inspired you) commanded thee ((O Muhammad). And set not up) and pronounce not (with Allah any other god, lest thou be cast into hell, reproved) reproached by your soul, (abandoned) deprived of all that which is good.

(Hath your Lord then distinguished you) chosen you ((O men of Mecca) by giving you sons, and hath chosen for Himself females from among the angels) as daughters? (Lo! verily you speak) about Allah (an awful word!) which deserves a severe punishment; it is also said that this means: you speak an awful word as a lie about Allah.

(We verily have displayed) We have indeed explained (in this Qur'an) Our promises and warnings (that they may take heed) that they may be admonished, (but it) the threat of the Qur'an (increaseth them in naught save aversion) from faith.

(Say (O Muhammad, to the disbelievers): If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne) they would have sought status and prestige with Allah; it is also said that this means: they would have sought to rise up to Him.

(Glorified is He) He exonerated Himself from having a son or partner, (and High Exalted) He is free of and too lofty (above what they say!) of idolatry.

(The seven heavens and the earth and all that is therein) of created beings (praise Him, and there is not a thing) among plants (but hymneth his praise) His command; (but ye understand not their praise) you do not understand the language in which it is said. (Lo! He is ever Clement) with His servants since He does not hasten punishment on them, (Forgiving) of those who repent.

(And when thou recitest the Qur'an) in Mecca (We place between thee, and those who believe not in the Hereafter) those who do not believe in resurrection after death, meaning: Abu Jahl and his host (a hidden barrier) a veiled barrier.

(And We place upon their hearts veils) coverings (lest they should understand it) such that they do not understand the Truth, (and in their ears a deafness; and when thou makest mention of thy Lord alone in the Qur'an) saying: there is no god but Allah, (they turn their backs) they return to their idols and resume the worship of their deities (in aversion) of what you say.

(We are best aware of what they wish to hear) the recitation of the Qur'an (when they give ear to you) when they listen to your recitation, i.e. Abu Jahl and his host (and when they take secret counsel) about your matter; some of them say you are a sorcerer, some a soothsayer, some a madman and others say you are a poet, (when the evil-doers say) when the idolaters say to one another: (Ye follow but a man bewitched) you follow Muhammad and he is bewitched.

(See) O Muhammad (what similitudes they coin for thee) how they liken you to a bewitched person, (and thus are all astray) and thus are wrong in what they say, (and cannot find a road!) out of what they said; and it is also said that this means: they cannot find a proof from what they say.

(And they say) i.e. al-Nadr Ibn al-Harth and his host: (When we are) rotten (bones and fragments) scattered dust, (shall we, forsooth, be raised up) shall we be revived (as a new creation) shall the spirit be renewed in us after death?

(Say) to them, O Muhammad: (Be ye stones) whether you are stones or something harder (or iron) or even stronger than iron,

(Or some created thing that is yet greater in your thoughts) i.e. death! You will nonetheless be resurrected after death. (Then they will say: Who shall bring us back (to life)) who will revive us? (Say) to them, O Muhammad: (He who created you at the first) in the wombs of your mothers. (Then will they shake their heads at thee) in amazement at what you say to them, (and say: When will it be) when will be what you are promising us? (Say: It will perhaps) and 'perhaps' from Allah means that it is ordained (be soon);

Then He explained to them further, saying: (A day) on a Day (when He will call you) when Seraphiel will call you upon the blowing of the trumpet (and ye will answer with His praise) you will answer the caller of Allah by His command, (and ye will think that ye have tarried but a little while) you will think that you have stayed in your graves but a short time.

(Tell My bondmen) 'Umar and his fellow believers (to speak) to say to the disbelievers (that which is kindlier) i.e. greet them and be kind to them. (Lo! the devil soweth discord among them) when you treat them harshly. (Lo! the devil is for man an open foe) his enmity is quite manifest. This injunction was before they were commanded to fight.

(Your Lord is best aware of you) He knows what is best for you. (If He will, He will have mercy on you) and save you from the people of Mecca, (or if He will, He will punish you) and arouse them against you. (We have not sent thee (O Muhammad) as a warden over them) such that you will be taken to task over them.

(And thy Lord is best aware of all who are in the heavens and the earth) of the believers and what is best for them. (And we preferred some of the Prophets above others) through bestowing upon some Our friendship and speaking directly to others, (and unto David We gave the Psalms) and We gave Moses the Torah, Jesus the Gospel and Muhammad (pbuh) the Qur'an.

(Say) O Muhammad, to Khuza'ah who worshipped the jinn, thinking they were angels: (Cry unto those (saints and angels) whom ye assume (to be gods)) you worship (beside Him) apart from Allah in times of hardship, (yet they have no power to rid you of misfortune) they cannot remove hardship from you (nor to change) nor transfer this hardship to someone else.

(Those unto whom they cry) worship (seek the way of approach to their Lord) seek nearness and merit with their Lord, (which of them shall be the nearest) to Allah; (they hope for His mercy) His Paradise (and they fear His doom. Lo! the doom of thy Lord is to be shunned) safety has not been granted to them.

(There is not a township but We shall destroy it) We shall destroy its people (ere the Day of Resurrection, or punish it with dire punishment) with the sword and diseases. (That) destruction and torment (is set forth in the Book (of Our decrees)) is written in the Guarded Tablet.

(Naught hindereth Us from) We were not hindered from (sending portents) the proofs they requested (save that the folk of old denied them) except the denial of the people of old, for upon denial of these proofs, We shall destroy them just as We destroyed those before them. (And We gave Thamud the she-camel) We gave the people of Salih a pregnant she-camel (a clear portent) a clear sign for the prophethood of Salih (but they did wrong about her) they denied the sign and killed her. (We send not portents) signs (save to warn) from torment, for We destroy them if they do not believe in them.

(And (it was a warning) when We told thee: Lo! thy Lord encompasseth mankind) He is aware of the people of Mecca: those who will believe and those who will not, (and We appointed the vision) We did not show you the vision (which We showed thee) in your nocturnal ascension (as an ordeal for mankind) as a misfortune for the people of Mecca, (and (likewise) the Accursed Tree in the Qur'an) and the same applies to the mention of the Zaqqum tree in the Qur'an. (We warn them) by the Zaqqum tree, (but it) the warning (increaseth them in naught save gross impiety) save further engagement in transgression.

(And when We said unto the angels) who were on the earth: (Fall down prostrate before Adam) a prostration of greeting (and they fell prostrate all save Iblis, he said: Shall I fall prostrate before that which Thou hast created of clay?)

(He said: Seet Thou this (creature) whom Thou hast honoured above me) by means of this prostration, (if Thou give me grace) if you reprieve me (until the Day of Resurrection I verily will seize) I will cause to slip, overpower and dominate (his seed, save but a few) who are protected from me.

(He said: Go, and) Allah said to him: and know that (whosoever of them followeth thee) in your religion (lo! your payment, ample payment) an abundant portion.

(And excite any of them) make slip any of them (whom thou canst with your voice) with your call; and it is also said that this means: with your wind instruments, singing and all other abominable ways, (and urge) and gather; and it is also said this means: seek against them the help of (your horse) the horses of idolaters (and foot) the foot soldiers of the idolaters (against them, and be a partner in their wealth) unlawful wealth (and children) illegitimate children, (and promise them) that there is no Paradise or hell. (Satan promiseth them only to deceive) he promise them nothing except falsehood.

(Lo! My (faithful) bondmen) who are protected from you (over them thou hast no power) you have no way to get to them or overcome them, (and your Lord sufficeth as (their) guardian) He guarantees that which He promised; it is also said: He is Protector.

((O mankind), your Lord is He Who driveth for you the ship upon the sea that you may seek of His bounty) so that you seek of His provision; and it is also said this means: so that you seek of his knowledge. (Lo! He was ever Merciful towards you) by deferring your punishment; it is also said that this means: He is ever merciful towards whoever repents amongst you.

(And when harm) hardship and tribulation (toucheth you upon the sea, all unto whom ye cry (for succour) fail) you leave the idols which you worship, and you do not ask them to save you, (save Him (alone)) you only ask Allah to save you, (but when He bringeth you safe to land, ye turn away) from thanking Him and declaring His divine Oneness, (for man) the disbelieving man (was ever thankless) He denies the bounties of Allah.

(Feel ye) O people of Mecca (then secure that He will not cause a slope of the land to engulf you) just as Korah was engulfed, (or send) or that He will not send (a sandstorm upon you,) stones upon you as He did send on the people of Lot, (and then ye will find that ye have no protector) no one to help you?

(Or feel ye) O people of Mecca (secure that He will not return you to that (plight)) to the sea (a second time, and send against you a hurricane of wind and drown you) in the sea (for your thanklessness) for your denial of Allah and your ingratitude towards His bounty, (and then ye will not find therein that ye have any avenger against Us) for drowning you?

(Verily We have honoured the children of Adam) by giving them hands and feet. (We carry them on the land) on the backs of beasts (and the sea) aboard ships, (and have made provision of good things for them) We made their provision better and finer than the provision of beasts, (and have preferred them above many of those whom We created) of animals (with a marked preferment) in forms, feet and hands.