Glory to [Allah] Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless, in order that We might show him some of Our verses: for He is the One Who hears and sees [all things].
Commentary of verse 17:1
A year before the Prophet's migration to Madinah, the situation in Makkah seemed bleak—Islam's future uncertain. At this critical moment, Allah granted the Prophet a profound sign: the Night Journey. He was taken from Makkah to al-Masjid al-Aqsa in Jerusalem, a spiritual rather than physical voyage.
There, all the previous prophets were assembled for congregational prayer, led by the Prophet Muhammad (pbuh). This symbolised a decisive change: the earlier religious laws were no longer the direct source of divine guidance. Henceforth, all nations must turn to the final Prophet for authentic knowledge of God's religion.
Jerusalem was chosen because it had been the centre of so many prophetic missions. By holding this momentous event there, Allah declared that Islamic teachings would endure and remain the eternal source of truth until the Day of Judgement.
Wa aatainaa Moosal-Kitaaba wa ja'alnaahu hudal-liBaneee Israaa'eel;
We gave Moses the Book, and made it a Guide to the Children of Israel, [commanding]: "Take not other than Me as Disposer of [your] affairs."
Commentary of verses 17:2 to 17:3
The Night Journey marked the transfer of scriptural responsibility from the Children of Israel to the Children of Ishmael. This shift follows Allah's unchanging law: honour is granted not by lineage, but by merit and competence. Every community—from Adam's descendants to the followers of Noah, Moses, and Jesus—has been subject to this principle.
To bear the message of truth, a people must take Allah alone as their guardian, placing full trust in Him. True realisation of God's majesty leads naturally to complete reliance on Him. Only those who see Allah as the ultimate reality—Creator and Lord of all—can carry out the mission of calling others to His path.
This role demands absolute sincerity. One cannot preach God's word effectively unless all hopes and fears are directed towards Him alone. Personal ambition and communal bias have no place in this sacred duty.
Zurriyyata man hamalnaa ma'a Nooh innahoo kaana 'abdan shakooraa
O you that are sprung from those whom We carried [in the Ark] with Noah! Indeed he was a devotee most grateful.
Commentary of verse 17:3
Human beings are naturally inclined towards favouritism. If they controlled the distribution of blessings, the wealthy and powerful would reserve prophethood for themselves or their community. But Allah judges by merit, not by tribal loyalty or social status.
He surveys all humanity and selects the most worthy individual for prophethood, regardless of background. Had this choice been left to people, it would have been tainted by prejudice and partiality. Divine selection, by contrast, is based purely on fitness and spiritual readiness.
Wa qadainaaa ilaa Baneee Israaa'eela fil Kitaabi latufsidunna fil ardi marratain; wa lata'lunna'uluwwan kabeeraa
And We gave [Clear] Warning to the Children of Israel in the Book, that twice would they do corruption upon the earth and be elated with mighty arrogance (and twice would they be punished)!
Commentary of verses 17:4 to 17:6
The corruption among the Children of Israel occurred twice after Moses. The first episode is recorded in the books of Psalms, Isaiah, Jeremiah, and Ezekiel; the second is highlighted in the words of Jesus in the Gospels.
Initially, Allah delivered the Israelites from Pharaoh and granted them dominion in Palestine. But they fell into idolatry, division, and disobedience. As a consequence, Nebuchadnezzar of Babylon conquered them and destroyed Solomon's temple in 586 BC. The Jews rebelled against Babylonian rule despite the prophet Jeremiah's warnings, leading to complete devastation.
This history illustrates a divine law: communities entrusted with scripture are honoured when faithful, but subjected to tyranny when corrupt. The Jews' suffering was not mere political misfortune—it was the result of their own moral and religious failure. Political conditions reflect spiritual ones; oppression finds opportunity only where corruption already exists.
When the first of the warnings came to pass, We sent against you Our servants given to terrible warfare: They entered the very inmost parts of your homes; and it was a warning [completely] fulfilled.
Commentary of verses 17:4 to 17:6
The corruption among the Children of Israel occurred twice after Moses. The first episode is recorded in the books of Psalms, Isaiah, Jeremiah, and Ezekiel; the second is highlighted in the words of Jesus in the Gospels.
Initially, Allah delivered the Israelites from Pharaoh and granted them dominion in Palestine. But they fell into idolatry, division, and disobedience. As a consequence, Nebuchadnezzar of Babylon conquered them and destroyed Solomon's temple in 586 BC. The Jews rebelled against Babylonian rule despite the prophet Jeremiah's warnings, leading to complete devastation.
This history illustrates a divine law: communities entrusted with scripture are honoured when faithful, but subjected to tyranny when corrupt. The Jews' suffering was not mere political misfortune—it was the result of their own moral and religious failure. Political conditions reflect spiritual ones; oppression finds opportunity only where corruption already exists.
Summa radadnaa lakumul karrata 'alaihim wa amdad-naakum-bi amwaalinuw wa baneen; wa ja'alnaakum aksara nafeeraa
Then did We grant you the Return as against them: We gave you increase in resources and sons, and made you the more numerous in man-power.
Commentary of verses 17:4 to 17:6
The corruption among the Children of Israel occurred twice after Moses. The first episode is recorded in the books of Psalms, Isaiah, Jeremiah, and Ezekiel; the second is highlighted in the words of Jesus in the Gospels.
Initially, Allah delivered the Israelites from Pharaoh and granted them dominion in Palestine. But they fell into idolatry, division, and disobedience. As a consequence, Nebuchadnezzar of Babylon conquered them and destroyed Solomon's temple in 586 BC. The Jews rebelled against Babylonian rule despite the prophet Jeremiah's warnings, leading to complete devastation.
This history illustrates a divine law: communities entrusted with scripture are honoured when faithful, but subjected to tyranny when corrupt. The Jews' suffering was not mere political misfortune—it was the result of their own moral and religious failure. Political conditions reflect spiritual ones; oppression finds opportunity only where corruption already exists.
In ahsantum ahsantum li anfusikum wa in asaatum falahaa; fa izaa jaaa'a wa'dul aakhirati liyasooo'oo wujoo hakum wa liyadkhulul masjida kamaa dakhaloohu awwala marratinw wa liyutabbiroo mass'alaw tatbeera
If you did well, you did well for yourselves; if you did evil, [you did it] against yourselves. So when the second of the warnings came to pass, [We permitted your enemies] to disfigure your faces, and to enter your Temple as they had entered it before, and to visit with destruction all that fell into their power.
Commentary of verses 17:7 to 17:8
After their suffering, the Children of Israel turned back to Allah and were granted relief. Cyrus of Persia conquered Babylon in 539 BC and allowed the Jews to return to Palestine, where they rebuilt their temple.
Yet the new generation soon fell into the same corruption. Their own prophets—John the Baptist and Jesus—condemned their hypocrisy and empty rituals. The Jews rejected this criticism violently, killing John and seeking to kill Jesus. Once again, divine punishment followed: in AD 70, the Roman emperor Titus destroyed Jerusalem completely.
The Jews acknowledge these events but attribute them solely to foreign aggression. The Quran, however, reveals the deeper truth: their downfall was the result of their own moral decay. This confirms that political calamity is always rooted in spiritual corruption.
'Asaa rabbukum anyyarhamakum; wa in 'uttum 'udnaa; wa ja'alnaa jahannama lilkaafireena haseera
It may be that your Lord may [yet] show Mercy to you; but if you revert [to your sins], We shall revert [to Our punishments]: And we have made Hell a prison for those who reject [all Faith].
Commentary of verses 17:7 to 17:8
After their suffering, the Children of Israel turned back to Allah and were granted relief. Cyrus of Persia conquered Babylon in 539 BC and allowed the Jews to return to Palestine, where they rebuilt their temple.
Yet the new generation soon fell into the same corruption. Their own prophets—John the Baptist and Jesus—condemned their hypocrisy and empty rituals. The Jews rejected this criticism violently, killing John and seeking to kill Jesus. Once again, divine punishment followed: in AD 70, the Roman emperor Titus destroyed Jerusalem completely.
The Jews acknowledge these events but attribute them solely to foreign aggression. The Quran, however, reveals the deeper truth: their downfall was the result of their own moral decay. This confirms that political calamity is always rooted in spiritual corruption.
Inna haazal Quraana yahdee lillatee hiya aqwamu wa yubashshirul mu'mineenal lazeena ya'maloonas saalihaati anna lahum ajran kabeeraa
Indeed this Qur'an does guide to that which is most right [or stable], and gives the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward;
Commentary of verses 17:9 to 17:10
The Quran calls all people to believe in the Oneness of Allah and submit to His will—the most rational and natural truth. This is the ultimate standard by which humanity will be judged: those who truly believed and lived accordingly will enter Paradise; those who rejected or ignored this truth will face Hell.
In this world, however, this standard may not always seem visibly applied. That is because the test continues until death for individuals and until the Day of Judgement for humanity as a whole. Once that limit is reached, the final separation will be clear and just.
Wa annal lazeena laa yu'minoona bil aakhirati a'tadnaa lahum 'azaaban aleemaa
And to those who believe not in the Hereafter, [it announcs] that We have prepared for them a punishment Grievous [indeed].
Commentary of verses 17:9 to 17:10
The Quran calls all people to believe in the Oneness of Allah and submit to His will—the most rational and natural truth. This is the ultimate standard by which humanity will be judged: those who truly believed and lived accordingly will enter Paradise; those who rejected or ignored this truth will face Hell.
In this world, however, this standard may not always seem visibly applied. That is because the test continues until death for individuals and until the Day of Judgement for humanity as a whole. Once that limit is reached, the final separation will be clear and just.
Wa yad'ul insaanu bishsharri du'aaa 'ahoo bilkhayr; wa kaanal insaanu 'ajoola
The prayer that man should make for good, he makes for evil; for man is given to hasty [deeds].
Commentary of verses 17:11 to 17:12
The cycle of night and day teaches an important lesson: darkness comes first, then light. Both serve a purpose in Allah's design. Night allows rest; day enables work. Neither should be feared nor preferred excessively, for eternal light is not the nature of this world.
Humanity's weakness is impatience—the refusal to accept periods of difficulty before relief. This haste reflects a deeper failure: not reconciling with Allah's plan. Such impatience leads to destruction, as people chase immediate worldly gains and abandon the path to the Hereafter.
True success, both worldly and eternal, requires patience. The prophet Jeremiah advised the Jews to accept Babylonian rule temporarily and focus on spiritual and constructive work, trusting that Allah would eventually grant them strength. But they refused, rushing into political rebellion. Because they ignored the divine timing, they met only disgrace and defeat.
Wa ja'alnal laila wannahaara Aayatayni famahawnaaa Aayatal laili wa ja'alnaaa Aayatan nahaari mubsiratal litabtaghoo fadlam mir Rabbikum wa lita'lamoo 'adadas sineena walhisaab; wa kulla shai'in fassalnaahu tafseelaa
We have made the Night and the Day as two [of Our] Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that you may seek bounty from your Lord, and that you may know the number and count of the years: all things have We explained in detail.
Commentary of verses 17:11 to 17:12
The cycle of night and day teaches an important lesson: darkness comes first, then light. Both serve a purpose in Allah's design. Night allows rest; day enables work. Neither should be feared nor preferred excessively, for eternal light is not the nature of this world.
Humanity's weakness is impatience—the refusal to accept periods of difficulty before relief. This haste reflects a deeper failure: not reconciling with Allah's plan. Such impatience leads to destruction, as people chase immediate worldly gains and abandon the path to the Hereafter.
True success, both worldly and eternal, requires patience. The prophet Jeremiah advised the Jews to accept Babylonian rule temporarily and focus on spiritual and constructive work, trusting that Allah would eventually grant them strength. But they refused, rushing into political rebellion. Because they ignored the divine timing, they met only disgrace and defeat.
Wa kulla insaanin alzamnaahu taaa'irahoo fe 'unuqihee wa nukhriji lahoo Yawmal Qiyaamati kitaabany yalqaahu manshooraa
Every man's fate We have fastened on his own neck: On the Day of Judgement We shall bring out for him a scroll, which he will see spread open.
Commentary of verses 17:13 to 17:15
Throughout history, people have sought to predict their fate through omens, astrology, or superstition. Even today, many attribute their destiny to mysterious external forces. Yet the Quran teaches that our fate is not determined by stars or charms, but by our own actions. Everything we think and do is recorded throughout our lives. On the Day of Judgement, we will be presented with a complete record of our deeds, both great and small.
God sent prophets and revealed scriptures to warn humanity of this inevitable Reckoning. This guidance allows us to choose our own path: the way of faith and righteousness leading to eternal Paradise, or the way of misguidance leading to Hell. Our destiny is not written in the heavens, but forged by our own choices and conduct in this life.
(It will be said to him:) "Read yours [own] record: Sufficient is your soul this day to make out an account against you."
Commentary of verses 17:13 to 17:15
Throughout history, people have sought to predict their fate through omens, astrology, or superstition. Even today, many attribute their destiny to mysterious external forces. Yet the Quran teaches that our fate is not determined by stars or charms, but by our own actions. Everything we think and do is recorded throughout our lives. On the Day of Judgement, we will be presented with a complete record of our deeds, both great and small.
God sent prophets and revealed scriptures to warn humanity of this inevitable Reckoning. This guidance allows us to choose our own path: the way of faith and righteousness leading to eternal Paradise, or the way of misguidance leading to Hell. Our destiny is not written in the heavens, but forged by our own choices and conduct in this life.
Manihtadaa fa innamaa yahtadee linafsihee wa man dalla fa innamaa yadillu 'alaihaa; wa laa taziru waaziratunw wizra ukhraa; wa maa kunnaa mu'azzibeena hatta nab'asa Rasoola
Who receives guidance, receives it for his own benefit: who goes astray does so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent an messenger [to give warning].
Commentary of verses 17:13 to 17:15
Throughout history, people have sought to predict their fate through omens, astrology, or superstition. Even today, many attribute their destiny to mysterious external forces. Yet the Quran teaches that our fate is not determined by stars or charms, but by our own actions. Everything we think and do is recorded throughout our lives. On the Day of Judgement, we will be presented with a complete record of our deeds, both great and small.
God sent prophets and revealed scriptures to warn humanity of this inevitable Reckoning. This guidance allows us to choose our own path: the way of faith and righteousness leading to eternal Paradise, or the way of misguidance leading to Hell. Our destiny is not written in the heavens, but forged by our own choices and conduct in this life.
Wa izaaa aradnaaa an nuhlika qaryatan amarnaa mutrafeehaa fafasaqoo feehaa fahaqqa 'alaihal qawlu fadammarnaahaa tadmeeraa
When We decide to destroy a population, We [first] send a definite order to those among them who are given the good things of this life and yet transgress; so that the word is proved true against them: then [it is] We destroy them utterly.
Commentary of verses 17:16 to 17:17
The moral state of a community is reflected in its leadership. Those with wealth, influence, and understanding shape the character of society. When these elites are righteous, the whole community flourishes; when they are corrupt, the entire society deteriorates.
History confirms this pattern from the time of Noah to the present. When leaders exploit their positions, they divert people from truth and reality, encouraging emotionalism and wishful thinking instead. They turn hearts away from God towards worldly pursuits, leading the community towards destruction. Such widespread corruption signals that divine punishment is near. Nothing escapes God's knowledge—every deed and misdeed is recorded, whether committed by individuals or entire nations.
Wa kam ahlaknaa minal qurooni mim ba'di Nooh; wa kafaa bi Rabbika bizunoobi 'ibaadihee Khabeeram Baseeraa
How many generations have We destroyed after Noah? and enough is your Lord to note and see the sins of His servants.
Commentary of verses 17:16 to 17:17
The moral state of a community is reflected in its leadership. Those with wealth, influence, and understanding shape the character of society. When these elites are righteous, the whole community flourishes; when they are corrupt, the entire society deteriorates.
History confirms this pattern from the time of Noah to the present. When leaders exploit their positions, they divert people from truth and reality, encouraging emotionalism and wishful thinking instead. They turn hearts away from God towards worldly pursuits, leading the community towards destruction. Such widespread corruption signals that divine punishment is near. Nothing escapes God's knowledge—every deed and misdeed is recorded, whether committed by individuals or entire nations.
Man kaana yureedul 'aajilata 'ajjalnaa lahoo feehaa maa nashaaa'u liman nureedu summa ja'alnaa lahoo Jahannama yaslaahaa mazmoomammad hooraa
If any do wish for the transitory things [of this life], We readily grant them - such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected.
Commentary of verses 17:18 to 17:19
In this life, humanity stands at a crossroads. One path offers immediate worldly gains, whilst the other promises rewards in the Hereafter based on merit and faith. The first path is one of opportunism—pursuing instant honour and wealth. The second requires patience and sincere devotion to truth, with rewards deferred until the life to come.
This choice manifests in everyday decisions: seeking revenge or offering forgiveness, spending wealth on desires or for God's sake, prioritising appearances or unseen realities, acting on impulse or principle. One way brings temporary gain followed by eternal loss; the other accepts short-term sacrifice for everlasting success and honour. The path we choose reveals our true priorities and shapes our ultimate destiny.
Wa man araadal Aakhirata wa sa'aa lahaa sa'yahaa wa huwa mu'minun fa ulaaa'ika kaana sa'yuhum mashkooraa
Those who do wish for the [things of] the Hereafter, and strive therefor with all due striving, and have Faith, they are the ones whose striving is acceptable [to Allah].
Commentary of verses 17:18 to 17:19
In this life, humanity stands at a crossroads. One path offers immediate worldly gains, whilst the other promises rewards in the Hereafter based on merit and faith. The first path is one of opportunism—pursuing instant honour and wealth. The second requires patience and sincere devotion to truth, with rewards deferred until the life to come.
This choice manifests in everyday decisions: seeking revenge or offering forgiveness, spending wealth on desires or for God's sake, prioritising appearances or unseen realities, acting on impulse or principle. One way brings temporary gain followed by eternal loss; the other accepts short-term sacrifice for everlasting success and honour. The path we choose reveals our true priorities and shapes our ultimate destiny.
Kullan numiddu haaa 'ulaaa'i wa haaa'ulaaa'i min 'ataaa'i rabbik; wa maa kaana 'ataaa'u rabbika mahzooraa
Of the bounties of your Lord We bestow freely on all- These as well as those: The bounties of your Lord are not closed [to anyone].
Commentary of verses 17:20 to 17:21
All success, whether in this world or the next, comes through opportunities provided by God. For those who make the Hereafter their ultimate goal, God facilitates their spiritual journey with special provisions and guidance.
We observe in this world that people achieve different levels of success—some advance whilst others fall behind, some possess more whilst others have less. These variations serve as symbols, teaching us that God's opportunities are limitless. The harder one strives, the greater the achievement. Similarly, the more effort one invests in deeds oriented towards the Hereafter, the greater the eternal reward. The crucial difference is that worldly gains are temporary and fleeting, whilst the rewards of the next life are everlasting.
Unzur kaifa faddalnaa ba'dahum 'alaa ba'd; wa lal Aakhiratu akbaru darajaatinw wa akbaru tafdeelaa
See how We have bestowed more on some than on others; but indeed the Hereafter is more in rank and gradation and more in excellence.
Commentary of verses 17:20 to 17:21
All success, whether in this world or the next, comes through opportunities provided by God. For those who make the Hereafter their ultimate goal, God facilitates their spiritual journey with special provisions and guidance.
We observe in this world that people achieve different levels of success—some advance whilst others fall behind, some possess more whilst others have less. These variations serve as symbols, teaching us that God's opportunities are limitless. The harder one strives, the greater the achievement. Similarly, the more effort one invests in deeds oriented towards the Hereafter, the greater the eternal reward. The crucial difference is that worldly gains are temporary and fleeting, whilst the rewards of the next life are everlasting.
Take not with Allah another object of worship; or you (O man!) will sit in disgrace and destitution.
Commentary of verses 17:22 to 17:25
God is everything to humanity—our Creator, Lord, and Sustainer. Yet He remains unseen, never appearing to compel our recognition. This means our acknowledgement of His greatness is a matter of choice, not coercion. Similarly, elderly parents hold no material power over their adult children. When children honour their parents, they do so freely, not under compulsion.
This is humanity's true test: to choose truth and justice voluntarily, acting as we would if God's power were visibly manifest before us. Though this test is demanding, God's mercy makes it manageable. He does not judge us harshly over minor lapses. If our fundamental loyalty is to Him, He overlooks small mistakes. When we sincerely repent, He pardons us, regardless of how grave our sins may have been.
Wa qadaa Rabbuka allaa ta'budooo illaaa iyyaahu wa bilwaalidaini ihsaanaa; immaa yablughanna 'indakal kibara ahaduhumaaa aw kilaahumaa falaa taqul lahumaaa uffinw wa laa tanharhumaa wa qullahumaa qawlan kareemaa
Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honour.
Commentary of verses 17:22 to 17:25
God is everything to humanity—our Creator, Lord, and Sustainer. Yet He remains unseen, never appearing to compel our recognition. This means our acknowledgement of His greatness is a matter of choice, not coercion. Similarly, elderly parents hold no material power over their adult children. When children honour their parents, they do so freely, not under compulsion.
This is humanity's true test: to choose truth and justice voluntarily, acting as we would if God's power were visibly manifest before us. Though this test is demanding, God's mercy makes it manageable. He does not judge us harshly over minor lapses. If our fundamental loyalty is to Him, He overlooks small mistakes. When we sincerely repent, He pardons us, regardless of how grave our sins may have been.
And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them your Mercy even as they cherished me in childhood."
Commentary of verses 17:22 to 17:25
God is everything to humanity—our Creator, Lord, and Sustainer. Yet He remains unseen, never appearing to compel our recognition. This means our acknowledgement of His greatness is a matter of choice, not coercion. Similarly, elderly parents hold no material power over their adult children. When children honour their parents, they do so freely, not under compulsion.
This is humanity's true test: to choose truth and justice voluntarily, acting as we would if God's power were visibly manifest before us. Though this test is demanding, God's mercy makes it manageable. He does not judge us harshly over minor lapses. If our fundamental loyalty is to Him, He overlooks small mistakes. When we sincerely repent, He pardons us, regardless of how grave our sins may have been.
Rabbukum a'lamu bimaa fee nufoosikum; in takoonoo saaliheena fa innahoo kaana lil awwaabeena Ghafoooraa
Your Lord knows best what is in your hearts: If you do deeds of righteousness, indeed He is Most Forgiving to those who turn to Him again and again [in true penitence].
Commentary of verses 17:22 to 17:25
God is everything to humanity—our Creator, Lord, and Sustainer. Yet He remains unseen, never appearing to compel our recognition. This means our acknowledgement of His greatness is a matter of choice, not coercion. Similarly, elderly parents hold no material power over their adult children. When children honour their parents, they do so freely, not under compulsion.
This is humanity's true test: to choose truth and justice voluntarily, acting as we would if God's power were visibly manifest before us. Though this test is demanding, God's mercy makes it manageable. He does not judge us harshly over minor lapses. If our fundamental loyalty is to Him, He overlooks small mistakes. When we sincerely repent, He pardons us, regardless of how grave our sins may have been.
Wa aati zal qurbaa haqqahoo walmiskeena wabnas sabeeli wa laa tubazzir tabzeeraa
And render to the kindred their due rights, as [also] to those in want, and to the wayfarer: But squander not [your wealth] in the manner of a spendthrift.
Commentary of verses 17:26 to 17:28
Whilst a person has the right to spend their own earnings, Islamic law teaches moderation. Wealth should be used for genuine needs, not wasted on vanity or extravagance. At the same time, we must recognise that others have a claim on our resources—relatives, neighbours, travellers, and those in need all have rights to our assistance.
To spend in accordance with God's will, we must first practise economy by avoiding pointless expenditure. Wastefulness is a tool Satan uses to distract us from our obligations towards the poor and vulnerable. True generosity begins with wise stewardship of what God has entrusted to us.
Innal mubazzireena kaanoo ikhwaanash shayaateeni wa kaanash shaytaanu li Rabbihee kafooraa
Indeed spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord [himself] ungrateful.
Commentary of verses 17:26 to 17:28
Whilst a person has the right to spend their own earnings, Islamic law teaches moderation. Wealth should be used for genuine needs, not wasted on vanity or extravagance. At the same time, we must recognise that others have a claim on our resources—relatives, neighbours, travellers, and those in need all have rights to our assistance.
To spend in accordance with God's will, we must first practise economy by avoiding pointless expenditure. Wastefulness is a tool Satan uses to distract us from our obligations towards the poor and vulnerable. True generosity begins with wise stewardship of what God has entrusted to us.
Wa immaa turidanna 'anhumub tighaaa'a rahmatim mir rabbika tarjoohaa faqul lahum qawlam maisooraa
And even if you have to turn away from them in pursuit of the Mercy from your Lord which you do expect, yet speak to them a word of easy kindness.
Commentary of verses 17:26 to 17:28
Whilst a person has the right to spend their own earnings, Islamic law teaches moderation. Wealth should be used for genuine needs, not wasted on vanity or extravagance. At the same time, we must recognise that others have a claim on our resources—relatives, neighbours, travellers, and those in need all have rights to our assistance.
To spend in accordance with God's will, we must first practise economy by avoiding pointless expenditure. Wastefulness is a tool Satan uses to distract us from our obligations towards the poor and vulnerable. True generosity begins with wise stewardship of what God has entrusted to us.
Wa laa taj'al yadaka maghloolatan il 'unuqika wa laa tabsut haa kullal basti fataq'uda maloomam mahsooraa
Make not your hand tied (like a niggard's) to your neck, nor stretch it forth to its utmost reach, so that you become blameworthy and destitute.
Commentary of verses 17:29 to 17:30
Islam advocates the middle path in all matters, including how we manage our wealth. We should neither be so miserly that we humiliate ourselves, nor so extravagant that we exhaust our resources entirely. The Prophet Muhammad taught that moderation protects against poverty.
Immoderate attitudes towards wealth often arise when we forget that God is the true Provider. In His wisdom, He gives more to some and less to others according to what benefits each person spiritually. A prophetic tradition records God's word: 'Among My servants are those for whom poverty is better—wealth would lead them astray and damage their faith. And there are those for whom prosperity is better—poverty would harm their faith.' Understanding this divine wisdom helps us accept our portion with contentment and gratitude.
Indeed your Lord does provide provision in abundance for whom He pleases, and He provids in a just measure. For He does know and regard all His servants.
Commentary of verses 17:29 to 17:30
Islam advocates the middle path in all matters, including how we manage our wealth. We should neither be so miserly that we humiliate ourselves, nor so extravagant that we exhaust our resources entirely. The Prophet Muhammad taught that moderation protects against poverty.
Immoderate attitudes towards wealth often arise when we forget that God is the true Provider. In His wisdom, He gives more to some and less to others according to what benefits each person spiritually. A prophetic tradition records God's word: 'Among My servants are those for whom poverty is better—wealth would lead them astray and damage their faith. And there are those for whom prosperity is better—poverty would harm their faith.' Understanding this divine wisdom helps us accept our portion with contentment and gratitude.
Wa laa taqtulooo awlaadakum khashyata imlaaq; nahnu narzuquhum wa iyyaakum; inna qatlahum kaana khitan kabeeraa
Kill not your children for fear of want: We shall provide provision for them as well as for you. Indeed the killing of them is a great sin.
Commentary of verse 17:31
Ancient Arabia was earth's most barren land, with sandy deserts and rocky terrain unsuitable for farming, vulnerable to external threats. Four thousand years ago, Allah commanded Prophet Ibrahim to settle his family in an uncultivable valley in Hijaz. Ibrahim obeyed without hesitation. After bringing them to this desolate place, he prayed: 'O Allah, I have fulfilled Your command. Now hear Your servant and make this town peaceful, providing for its people despite its barren land.' Allah answered his prayer. Hijaz has remained a place of peace and provision to this day.
A believer's entire life should be worship. Wherever he lives, he must remember his eventual return to Allah. He should harm no one and treat the earth as sacred, keeping it pure. Though physically present in this world, his heart should remain focused on Allah, his life revolving around complete submission to Him. True faith sometimes demands sacrifice, even relocating to places as barren as Ibrahim's valley. Whatever is required, one should faithfully obey Allah's commands, then pray for success. Allah may then cause springs to flow from deserts and crops to grow from barren soil. Worldly splendour does not indicate divine approval for leadership. Everything given to humanity is a test without exception. True leadership means being chosen by Allah to represent His religion on earth.
Wa laa taqrabuz zinaaa innahoo kaana faahishatanw wa saaa'a sabeelaa
Nor come nigh to adultery: for it is a shameful [deed] and an evil, opening the road [to other evils].
Commentary of verses 17:32 to 17:33
Allah decreed that a universal centre for Islamic propagation be established in Hijaz. He chose Prophet Ibrahim and his family to build this centre and sustain its function. The words Ibrahim and Ismail spoke whilst constructing Allah's House in Makkah were both prayers and declarations of unwavering loyalty to Allah's plan. Such sincere prayer pleases Allah most. He accepted their supplication, and from Arabia's barren desert, a permanent fountain of spiritual life emerged for the entire world. This fountain was named Islam.
The desert's inhabitants, Ismail's descendants, became passionate advocates of Islam, spreading Allah's message far and wide. Through them, Allah taught humanity how to please Him and earn His mercy. The final Prophet was sent to the Children of Ismail, and for the first time in history, the complete prophetic example was recorded for future generations to follow.
Wa laa taqtulun nafsal latee harramal laahu illaa bilhaqq; wa man qutila mazlooman faqad ja'alnaa liwaliyyihee sultaanan falaa yusrif fil qatli innahoo kaana mansooraa
Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority [to demand qisas or to forgive]: but let him not exceed bounds in the matter of taking life; for he is helped [by the Law].
Commentary of verses 17:32 to 17:33
Allah decreed that a universal centre for Islamic propagation be established in Hijaz. He chose Prophet Ibrahim and his family to build this centre and sustain its function. The words Ibrahim and Ismail spoke whilst constructing Allah's House in Makkah were both prayers and declarations of unwavering loyalty to Allah's plan. Such sincere prayer pleases Allah most. He accepted their supplication, and from Arabia's barren desert, a permanent fountain of spiritual life emerged for the entire world. This fountain was named Islam.
The desert's inhabitants, Ismail's descendants, became passionate advocates of Islam, spreading Allah's message far and wide. Through them, Allah taught humanity how to please Him and earn His mercy. The final Prophet was sent to the Children of Ismail, and for the first time in history, the complete prophetic example was recorded for future generations to follow.
Wa laa taqraboo maalal yateemi illaa billatee hiya ahsanu hattaa yablugha ashuddah; wa awfoo bil'ahd, innal 'ahda kaana mas'oolaa
Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil [every] engagement, for [every] engagement will be enquired into [on the Day of Reckoning].
Commentary of verse 17:34
The primary task of Allah's messenger is to interpret His signs, which prove His greatness and power. Allah has placed countless signs in human nature and throughout creation to help people know their Creator. These signs require unveiling by Allah's messenger, who shares divine insight so people may glimpse Allah's glory.
Wa awful kaila izaa kiltum wa zinoo bilqistaasil mustaqeem; zaalika khairunw wa ahsanu taaweelaa
Give full measure when you measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination.
Commentary of verse 17:35
Those who prioritise worldly interests and expediency find total devotion to truth unwise. Their true loyalty lies with worldly concerns; they attach themselves to truth only superficially. They consider themselves clever, believing they protect their worldly position whilst remaining among the pious. This is wishful thinking, imagination rather than reality. Each life test pulls them further from true religion towards their world-oriented version of faith. Their hypocrisy grows like cancer. They view true believers who act for truth's sake as self-destructive, calling their own policy reformist because it avoids conflict. This reveals distorted reasoning.
Deep reflection would show that genuine reform comes only from complete submission to Allah. Obstructing movements that strengthen humanity's relationship with Allah creates disorder on earth. Their seemingly profitable approach actually runs at a loss, for they exchange pure truth for adulterated versions that benefit no one.
Wa laa taqfu maa laisa laka bihee 'ilm; innas sam'a walbasara walfu'aada kullu ulaaa'ika kaana 'anhu mas'oolaa
And pursue not that of which you have no knowledge; for every act of hearing, or of seeing or of [feeling in] the heart will be enquired into [on the Day of Reckoning].
Commentary of verses 17:36 to 17:38
An early Quranic commentator, Qatada, advised: 'Don't claim to have seen what you haven't seen, heard what you haven't heard, or know what you don't know.' Those who fear being held accountable before God verify matters before speaking. We should use our senses and intellect only for their intended purpose, speaking and acting solely on adequate evidence.
We must avoid baseless claims: false testimony, unfounded allegations, condemning others based on rumour, justifying lies out of envy, or asserting things beyond our knowledge. Our eyes, ears, and minds appear to be under our control, but they are trusts from God. We must use them according to His will, or face strict accountability for their misuse. Our human limitations are clear—we cannot split the earth or match the mountains' height. These realities remind us of our true status compared to God's greatness, teaching us to walk humbly rather than in pride and rebellion.
Wa laa tamshi fil ardi marahan innaka lan takhriqal arda wa lan tablughal jibaala toola
Nor walk upon the earth with insolence: for you can not rend the earth asunder, nor reach the mountains in height.
Commentary of verse 17:37
The Creator provides for all living beings. To kill someone out of fear they will take your share of sustenance is utterly unjustified. God sustains both them and you, so no one has the right to end another's life for such a reason.
This verse directs humanity towards building, not destroying. The resources we rely on today are gifts from God, and future generations will depend on the same divine provision. Trusting in God's sustenance means rejecting destructive thinking rooted in scarcity and embracing a mindset of abundance and shared responsibility.
Of all such things the evil is hateful in the sight of your Lord.
Commentary of verse 17:38
God commands us not to go near adultery. The phrase itself is significant—it does not merely forbid the act, but warns against even approaching it. Adultery is such a grave evil that one must avoid its very beginnings. This shows the importance of protecting one's moral boundaries and personal dignity. Further details and laws concerning this matter are given in Surah An-Nur (Chapter 24).
These are among the [precepts of] wisdom, which your Lord has revealed to you. Take not, with Allah, another object of worship, lest you should be thrown into Hell, blameworthy and rejected.
Commentary of verse 17:39
Taking a life without legal justification is absolutely forbidden. The family of the victim holds the right to demand justice—whether through retribution, compensation, or forgiveness. The government's role is to support them in exercising that right. The Prophet Muhammad (peace be upon him) taught that killing a person is worse than the destruction of the entire world.
Despite this gravity, survivors may not exceed the bounds of justice. They cannot disfigure the killer or harm an innocent in their place. If they do, the state must intervene. Islamic law insists on proportionate justice, even in the most painful circumstances, preventing oppression on either side.
Has then your Lord (O Pagans!) preferred for you sons, and taken for Himself daughters among the angels? Truly you utter a most dreadful saying!
Commentary of verse 17:40
When an orphan's wealth is placed in the care of relatives, they must safeguard it and return it in full when the child matures. Honouring promises is a mark of nobility. Breaking a promise makes a person worthless in the sight of God and others.
A pledge is not just between two people—God is the third witness. Even if you break a promise to someone weaker, you cannot escape divine accountability. This serves as a powerful reminder to keep your word, knowing God sees everything.
Wa laqad sarrafnaa fee haazal Quraani liyazzakkaroo wa maa yazeeduhum illaa nufooraa
We have explained [things] in various [ways] in this Qur'an, in order that they may receive reminder, but it only increases their flight [from the Truth]!
Commentary of verse 17:41
Honest weights and measures are the foundation of all trade. This command has two key benefits. First, it upholds human dignity, as cheating debases character. Second, it strengthens commerce—trust allows business to flourish. When people know they will be treated fairly, trade thrives. Accuracy in measurement is therefore essential not just for individual integrity, but for the health of society as a whole.
Say: If there had been [other] gods with Him, as they say, behold, they would certainly have sought out a way to the Lord of the Throne!
Commentary of verses 17:40 to 17:44
Truth is so clear that falsehood stands out beside it. A prime example is the claim that God has partners or children. If these so-called partners are daughters, the logic collapses—since disbelievers themselves view daughters as lesser. Why would God choose that which they reject for themselves?
If the partner is a son, representing strength, another problem arises: power cannot be shared. Multiple powerful beings would compete for dominance, leading to chaos. But the universe runs in perfect order, proving there is only one supreme God. Whether called sons or daughters, the idea of divine partners contradicts both reason and reality. The entire creation bears witness to God's oneness.
Subhaanahoo wa Ta'aalaa 'ammaa yaqooloona 'uluwwan kabeeraa
Glory to Him! He is high above all that they say!- Exalted and Great [beyond measure]!
Commentary of verses 17:40 to 17:44
Truth is so clear that falsehood stands out beside it. A prime example is the claim that God has partners or children. If these so-called partners are daughters, the logic collapses—since disbelievers themselves view daughters as lesser. Why would God choose that which they reject for themselves?
If the partner is a son, representing strength, another problem arises: power cannot be shared. Multiple powerful beings would compete for dominance, leading to chaos. But the universe runs in perfect order, proving there is only one supreme God. Whether called sons or daughters, the idea of divine partners contradicts both reason and reality. The entire creation bears witness to God's oneness.
Tusabbihu lahus samaawaatus sab'u wal ardu wa man feehinn; wa im min shai'in illaa yusabbihu bihamdihee wa laakil laa tafqahoona tasbeehahum; innahoo kaana Haleeman Ghafooraa
The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet you understand not how they declare His glory! Indeed He is Oft-Forbear, Most Forgiving!
Commentary of verses 17:40 to 17:44
Truth is so clear that falsehood stands out beside it. A prime example is the claim that God has partners or children. If these so-called partners are daughters, the logic collapses—since disbelievers themselves view daughters as lesser. Why would God choose that which they reject for themselves?
If the partner is a son, representing strength, another problem arises: power cannot be shared. Multiple powerful beings would compete for dominance, leading to chaos. But the universe runs in perfect order, proving there is only one supreme God. Whether called sons or daughters, the idea of divine partners contradicts both reason and reality. The entire creation bears witness to God's oneness.
Wa izaa qaraatal Quraana ja'alnaa bainaka wa bainal lazeena laa yu'minoona bil aakhirati hijaabam mastooraa
When you do recite the Qur'an, We put, between you and those who believe not in the Hereafter, a veil invisible:
Commentary of verse 17:45
The teachings in these verses are described as wisdom—firm realities upon which a healthy life is built. Without them, a society risks both worldly and spiritual ruin. This section begins and ends with the oneness of God, showing that belief in one Creator is the foundation of all good deeds.
A sound relationship with God is the key to a sound life. Fear and love of God alone bring everything else into balance. If this central bond is broken, nothing else can make life right. God is both the beginning and the ultimate purpose of human existence.
Wa ja'alnaa 'alaa quloo bihim akinnatan any yafqahoohu wa feee aazaanihim waqraa; wa izaa zakarta Rabbaka fil Quraani wahdahoo wallaw 'alaaa adbaarihim nufooraa
And We put coverings over their hearts [and minds] lest they should understand the Qur'an, and deafness into their ears: when you do commemorate your Lord and Him alone in the Qur'an, they turn on their backs, fleeing [from the Truth].
Commentary of verses 17:45 to 17:46
When the Quran is recited, some people cannot grasp its message due to deep-rooted habits and worldly preoccupations. They are so absorbed in this life that they dismiss thoughts of the hereafter altogether. The truth challenges their way of living, and they resent it.
Their reluctance stems from an unwillingness to change. Deep down, they do not truly believe in the Day of Judgement, so they treat the message lightly. A mind that lacks seriousness cannot understand anything of real value.
nahnu a'lamu bimaa yastami'oona biheee iz yastami'oona ilaika wa iz hum najwaaa iz yaqooluz zaalimoona in tattabi'oona illaa rajulam mas hooraa
We know best why it is they listen, when they listen to you; and when they meet in private conference, behold, the wicked say, "You follow none other than a man bewitched!"
Commentary of verses 17:47 to 17:48
The Prophet Muhammad's message carried such compelling force that ordinary people across Arabia were moved by it. Alarmed by this response, tribal leaders feared losing their influence if the masses embraced Islam. To counter this threat, they devised a strategy of discrediting the Prophet. They claimed he was under a spell or possessed by jinn, suggesting his eloquence stemmed not from divine truth but from supernatural trickery or rhetorical skill alone.
In this way, they reduced the profound revelation of the Quran to mere wordplay—a performance rather than guidance. Those who judge a message not by its truth but by whether it supports their own interests will never find the right path. Rejecting truth for the sake of power or status is a sure way to remain in darkness.
See what similes they strike for you: but they have gone astray, and never can they find a way.
Commentary of verses 17:47 to 17:48
The Prophet Muhammad's message carried such compelling force that ordinary people across Arabia were moved by it. Alarmed by this response, tribal leaders feared losing their influence if the masses embraced Islam. To counter this threat, they devised a strategy of discrediting the Prophet. They claimed he was under a spell or possessed by jinn, suggesting his eloquence stemmed not from divine truth but from supernatural trickery or rhetorical skill alone.
In this way, they reduced the profound revelation of the Quran to mere wordplay—a performance rather than guidance. Those who judge a message not by its truth but by whether it supports their own interests will never find the right path. Rejecting truth for the sake of power or status is a sure way to remain in darkness.
Wa qaalooo'a izaa kunnaa 'izaamanw wa rufaatan 'a innaa lamab'oosoona khalqan jadeedaa
They say: "What! when we are reduced to bones and dust, should we really be raised up [to be] a new creation?"
Commentary of verses 17:49 to 17:52
The reality of our first creation is clear proof that a second creation—resurrection on the Day of Judgement—is entirely possible. If God brought us into being once, there is no logical reason to deny He can do so again. Even the observable workings of the human body support this. Our cells constantly die and regenerate; every decade or so, the body renews itself entirely. We experience cycles of breakdown and rebuilding throughout our earthly lives.
What we understand now through science, believers have long understood through faith: life, death, and renewal are within God's power. On the Day of Judgement, the unseen will be revealed, and God's majesty will be undeniable. At that moment, even those who rejected Him will be compelled to acknowledge His sovereignty, rushing towards Him in recognition of His absolute authority.
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۞ قُلْ كُونُوا۟ حِجَارَةً أَوْ حَدِيدًا
Qul koonoo jijaaratan aw hadeedaa
Say: "(Rather!) be you stones or iron,
Commentary of verses 17:49 to 17:52
The reality of our first creation is clear proof that a second creation—resurrection on the Day of Judgement—is entirely possible. If God brought us into being once, there is no logical reason to deny He can do so again. Even the observable workings of the human body support this. Our cells constantly die and regenerate; every decade or so, the body renews itself entirely. We experience cycles of breakdown and rebuilding throughout our earthly lives.
What we understand now through science, believers have long understood through faith: life, death, and renewal are within God's power. On the Day of Judgement, the unseen will be revealed, and God's majesty will be undeniable. At that moment, even those who rejected Him will be compelled to acknowledge His sovereignty, rushing towards Him in recognition of His absolute authority.
aw khalqam mimmaa yakburu fee sudoorikum; fasa yaqooloona mai yu'eedunaa qulil lazee fatarakum awwala marrah; fasa yunghidoona ilaika ru'oosahum wa yaqooloona mataa huwa qul 'asaaa any yakoona qareeba
"Or created matter which, in your minds, is hardest [to be raised up], [Yet shall you be raised up]!" then will they say: "Who will cause us to return?" Say: "He who created you first!" Then will they wag their heads towards you, and say, "When will that be?" Say, "May be it will be quite soon!
Commentary of verses 17:49 to 17:52
The reality of our first creation is clear proof that a second creation—resurrection on the Day of Judgement—is entirely possible. If God brought us into being once, there is no logical reason to deny He can do so again. Even the observable workings of the human body support this. Our cells constantly die and regenerate; every decade or so, the body renews itself entirely. We experience cycles of breakdown and rebuilding throughout our earthly lives.
What we understand now through science, believers have long understood through faith: life, death, and renewal are within God's power. On the Day of Judgement, the unseen will be revealed, and God's majesty will be undeniable. At that moment, even those who rejected Him will be compelled to acknowledge His sovereignty, rushing towards Him in recognition of His absolute authority.
Yawma yad'ookum fatastajeeboona bihamdihee wa tazunnoona il labistum illaa qaleela
"It will be on a Day when He will call you, and you will answer [His call] with [words of] His praise, and you will think that you tarried but a little while!"
Commentary of verses 17:49 to 17:52
The reality of our first creation is clear proof that a second creation—resurrection on the Day of Judgement—is entirely possible. If God brought us into being once, there is no logical reason to deny He can do so again. Even the observable workings of the human body support this. Our cells constantly die and regenerate; every decade or so, the body renews itself entirely. We experience cycles of breakdown and rebuilding throughout our earthly lives.
What we understand now through science, believers have long understood through faith: life, death, and renewal are within God's power. On the Day of Judgement, the unseen will be revealed, and God's majesty will be undeniable. At that moment, even those who rejected Him will be compelled to acknowledge His sovereignty, rushing towards Him in recognition of His absolute authority.
Wa qul li'ibaadee yaqoolul latee hiya ahsan; innash shaitaana yanzaghu bainahum; innash shaitaana kaana lil insaani 'aduwwam mubeenaa
Say to My servants that they should [only] say those things that are best: for Satan does sow dissensions among them: For Satan is to man an avowed enemy.
Commentary of verse 17:53
When Allah reveals truth, clear arguments support it. No one can fail to recognise it as truth. Those who reject it demonstrate they never truly knew Allah, for if they had, they would recognise His word when hearing it. Rejectors believe they have discovered strong arguments justifying their stance, thinking they stand on firm logical ground. Soon they realise these words were merely imaginary props, self-devised to satisfy their egos falsely.
Rabbukum a'lamu bikum iny yashaaa yarhamkum aw iny yashaa yu'azzibkum; wa maaa arsalnaaka 'alaihim wakeelaa
It is your Lord that knows you best: If He please, He grants you mercy, or if He please, punishment: We have not sent you to be a disposer of their affairs for them.
Commentary of verses 17:54 to 17:55
When a caller to truth is met with indifference, frustration is natural—especially when the message is unmistakably clear. In such moments, a preacher may be tempted to declare that those who reject the message are beyond God's mercy. But this crosses a boundary. Delivering the message is the preacher's duty; granting or withholding mercy belongs to God alone.
Similarly, disputes about which prophet holds a higher status are both unhelpful and distracting. Such debates stir up pride and prejudice, shifting focus from the actual teachings to personalities. This derails the real purpose: guiding people to truth. The status of prophets is a matter for God to determine. The preacher's task is to stay on course, avoid divisive arguments, and convey the message with sincerity and clarity.
Wa Rabbuka a'lamu biman fis samaawaati wal lard; wa laqad faddalnaa ba'dan Nabiyyeena 'alaa ba'dinw wa aatainaaa Daawooda Zabooraa
And it is your Lord that knows best all beings that are in the heavens and on earth: We did bestow on some prophets more [and other] gifts than on others: and We gave to David [the gift of] the Psalms.
Commentary of verses 17:54 to 17:55
When a caller to truth is met with indifference, frustration is natural—especially when the message is unmistakably clear. In such moments, a preacher may be tempted to declare that those who reject the message are beyond God's mercy. But this crosses a boundary. Delivering the message is the preacher's duty; granting or withholding mercy belongs to God alone.
Similarly, disputes about which prophet holds a higher status are both unhelpful and distracting. Such debates stir up pride and prejudice, shifting focus from the actual teachings to personalities. This derails the real purpose: guiding people to truth. The status of prophets is a matter for God to determine. The preacher's task is to stay on course, avoid divisive arguments, and convey the message with sincerity and clarity.
Qulid 'ul lazeena za'amtum min doonihee falaa yamlikoona kashfad durri'ankum wa laa tahweelaa
Say: "Call on those - besides Him - whom you fancy: they have neither the power to remove your troubles from you nor to change them."
Commentary of verses 17:56 to 17:58
Many whom people worship—such as pious individuals or angels—are themselves creations of God. They never claimed divinity; it is their followers who have elevated them to that status. If one could perceive the unseen realm, a striking reality would emerge: at the very moment people bow to these beings in worship, those same beings are humbled before God, seeking His mercy and trembling at His majesty. True worship belongs to God alone; all else are His servants, dependent upon Him for salvation.
Ulaaa'ikal lazeena yad'oona yabtaghoona ilaa Rabbihimul waseelata ayyuhum aqrabu wa yarjoona rahmatahoo wa yakhaafoona 'azaabah; inna 'azaaba rabbika kaana mahzooraa
Those whom they call upon do desire [for themselves] means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of your Lord is something to take heed of.
Commentary of verses 17:56 to 17:58
Many whom people worship—such as pious individuals or angels—are themselves creations of God. They never claimed divinity; it is their followers who have elevated them to that status. If one could perceive the unseen realm, a striking reality would emerge: at the very moment people bow to these beings in worship, those same beings are humbled before God, seeking His mercy and trembling at His majesty. True worship belongs to God alone; all else are His servants, dependent upon Him for salvation.
Wa im min qaryatin illaa Nahnu muhlikoohaa qabla Yawmil Qiyaamati aw mu'az ziboohaa 'azaaban shadeedaa; kaana zaalika fil Kitaabi mastooraa
There is not a population but We shall destroy it before the Day of Judgement or punish it with a dreadful Punishment: that is written in the [eternal] Record.
Commentary of verses 17:56 to 17:58
Many whom people worship—such as pious individuals or angels—are themselves creations of God. They never claimed divinity; it is their followers who have elevated them to that status. If one could perceive the unseen realm, a striking reality would emerge: at the very moment people bow to these beings in worship, those same beings are humbled before God, seeking His mercy and trembling at His majesty. True worship belongs to God alone; all else are His servants, dependent upon Him for salvation.
Wa maa mana'anaaa an nursila bil aayaati illaaa an kazzaba bihal awwaloon; wa aatainaa Samoodan naaqata mubsiratan fazalamoo bihaa; wa maa nursilu bil aayaati illaa takhweefaa
And We refrain from sending the signs, only because the men of former generations treated them as false: We sent the she-camel to the Thamud to open their eyes, but they treated her wrongfully: We only send the Signs by way of terror [and warning from evil].
Commentary of verses 17:59 to 17:60
When Abraham and Ishmael built the Ka'bah, they prayed that a prophet would arise among the people of Makkah. That prayer was fulfilled with the arrival of the final Messenger, whose focus would be this sacred city. Earlier prophets had foretold his coming. When he appeared, the Ka'bah became the direction of prayer for all believers, a clear sign that the long-awaited prophet had arrived.
For the sincere, no further proof was needed. Yet even this powerful sign failed to convince those who gave no thought to God. True guidance belongs to those who fear Him. God remembers those who remember Him, and only those who hold Him in reverence are freed from all other fears.
Wa iz qulnaa laka inna rabbaka ahaata binnaas; wa maa ja'alnar ru'yal lateee arainaaka illaa fitnatal linnaasi washshajaratal mal'oonata fil quraan; wa nukhaw wifuhum famaa yazeeduhum illa tughyaanan kabeeraa
And [mention]! We told you that your Lord does encompass mankind round about: We granted the vision which We showed you, but as a trial for men, as also the Cursed Tree [mentioned] in the Qur'an: We put terror [and warning] into them, but it only increases their inordinate transgression!
Commentary of verses 17:59 to 17:60
When Abraham and Ishmael built the Ka'bah, they prayed that a prophet would arise among the people of Makkah. That prayer was fulfilled with the arrival of the final Messenger, whose focus would be this sacred city. Earlier prophets had foretold his coming. When he appeared, the Ka'bah became the direction of prayer for all believers, a clear sign that the long-awaited prophet had arrived.
For the sincere, no further proof was needed. Yet even this powerful sign failed to convince those who gave no thought to God. True guidance belongs to those who fear Him. God remembers those who remember Him, and only those who hold Him in reverence are freed from all other fears.
Wa iz qulnaa lilma laaa'ikatis judoo li Aadama fasajadooo illaaa Ibleesa qaala 'a-asjudu liman khalaqta teena
And [mention]! We said to the angels: "Bow down to Adam": They bowed down except Iblis: He said, "Shall I bow down to one whom You did create from clay?"
Commentary of verse 17:61
This verse addresses the delicate dynamic between a preacher and those being called to truth. No matter how provocative or hostile the audience may be, the preacher is commanded to respond with patience and restraint. Reacting with anger or harshness creates an atmosphere of bitterness and defensiveness, making it nearly impossible for people to reflect on the message with an open mind. When tension and hostility replace calm dialogue, Satan benefits—he thrives on division and obstinacy. If a preacher allows such an atmosphere to develop, he inadvertently aids the enemy. The task is to remain composed, dignified, and focused on conveying truth, not winning arguments.
He said: "Se You? this is the one whom You have honoured above me! If You will but respite me to the Day of Judgement, I will surely bring his descendants under my sway - all but a few!"
Commentary of verses 17:61 to 17:62
The story of the angels and Satan illustrates a fundamental divide between believers and disbelievers. When the angels were commanded to prostrate before Adam, they accepted immediately—they recognised truth and obeyed without hesitation. Satan, however, judged the command through the lens of his own ego. Prostrating before Adam seemed to lower his status, so he refused.
This is the pattern of rejection: those who evaluate truth based on how it affects their pride or position will always struggle to accept it. Anyone who turns away from guidance because it threatens their self-image has, in essence, fallen into Satan's trap. Belief requires humility; arrogance is the gateway to misguidance.
[Allah] said: "Go your way; if any of them follow you, indeed Hell will be the recompense of you [all]- an ample recompense.
Commentary of verses 17:63 to 17:65
Despite Satan's bold claim that he will mislead most of Adam's descendants, God has not granted him real power over humanity. His only tool is temptation—whispering falsehoods, beautifying empty pursuits, and planting doubts. He glorifies what holds no value in the Hereafter. However, Satan has no authority over those who are sincere servants of God.
This raises an important question: how does one protect oneself in a world where Satan works tirelessly to lead people astray? The answer is simple—make God your true protector. Those who place their trust wholly in Him come under His shelter, rendering Satan powerless. Despite the influence he is permitted, he cannot harm those who are firmly under God's care.
Wastafziz manis tat'ta minhum bisawtika wa ajlib 'alaihim bikhailika wa rajilika wa shaarik hum fil amwaali wal awlaadi wa 'idhum; wa maa ya'iduhumush Shaitaanu illaa ghurooraa
"Lead to destruction those whom you can among them, with your [seductive] voice; make assaults on them with your cavalry and your infantry; mutually share with them wealth and children; and make promises to them." But Satan promises them nothing but deceit.
Commentary of verses 17:63 to 17:65
Despite Satan's bold claim that he will mislead most of Adam's descendants, God has not granted him real power over humanity. His only tool is temptation—whispering falsehoods, beautifying empty pursuits, and planting doubts. He glorifies what holds no value in the Hereafter. However, Satan has no authority over those who are sincere servants of God.
This raises an important question: how does one protect oneself in a world where Satan works tirelessly to lead people astray? The answer is simple—make God your true protector. Those who place their trust wholly in Him come under His shelter, rendering Satan powerless. Despite the influence he is permitted, he cannot harm those who are firmly under God's care.
Inna 'ibaadee laisa laka 'alaihim sultaan; wa kafaa bi Rabbika Wakeelaa
"As for My servants, no authority shall you have over them:" Enough is your Lord for a Disposer of affairs.
Commentary of verses 17:63 to 17:65
Despite Satan's bold claim that he will mislead most of Adam's descendants, God has not granted him real power over humanity. His only tool is temptation—whispering falsehoods, beautifying empty pursuits, and planting doubts. He glorifies what holds no value in the Hereafter. However, Satan has no authority over those who are sincere servants of God.
This raises an important question: how does one protect oneself in a world where Satan works tirelessly to lead people astray? The answer is simple—make God your true protector. Those who place their trust wholly in Him come under His shelter, rendering Satan powerless. Despite the influence he is permitted, he cannot harm those who are firmly under God's care.
Your Lord is He That makes the Ship go smoothly for you through the sea, in order that you may seek of his Bounty. For he is to you most Merciful.
Commentary of verses 17:66 to 17:67
God has set natural laws in motion that allow us to sail across oceans and soar through the skies. These blessings were given so that humanity might recognise His mercy and respond with gratitude. Yet many see only cause and effect, taking everything for granted and missing the deeper meaning behind life's events.
Recognition of God is innate to human nature. This becomes evident in moments of desperation—when a ship is sinking, for instance, all pretence falls away, and people instinctively cry out to the One True God. Such trials are meant to awaken lasting awareness. But tragically, the same person who turns to God in distress often forgets Him once safely ashore. True monotheism means acknowledging God at all times, not just in crisis. To do otherwise—attributing power to created things—is shirk, associating partners with God. He asks only for sincere recognition, yet many refuse even this.
Wa izaa massakumuddurru fil bahri dalla man tad'oona illaaa iyyaahu falammaa najjaakum ilal barri a'radtum; wa kaanal insaanu kafooraa
When distress seizes you at sea, those that you call upon - besides Himself - leave you in the lurch! but when He brings you back safe to land, you turn away [from Him]. Most ungrateful is man!
Commentary of verse 17:67
God supported His prophets in two distinct ways. Some received ongoing divine assistance throughout their mission, helping them and their followers. Others were granted miracles in response to specific demands from disbelievers. The Prophet Muhammad and his Companions experienced the first type—divine support—but not the second.
This was deliberate. Those who witness miracles yet still reject faith face severe consequences. Previous nations who demanded signs and then denied them were destroyed. As Muhammad was the final prophet, his community could not be eliminated in this way—there would be no one left to carry his message forward.
God showed mercy to the Prophet's contemporaries by withholding the very miracles they demanded. Had they received such signs and still disbelieved, they would have met the same fate as the people of Thamud. This divine restraint protected them from their own stubbornness and preserved the prophetic legacy for future generations.
Afa amintum any yakhsifa bikum jaanibal barri aw yursil 'alaikum haasiban summa laa tajidoo lakum wakeelaa
Do you then feel secure that He will not cause you to be swallowed up beneath the earth when you are on land, or that He will not send against you a violent tornado [with showers of stones] so that you shall find no one to carry out your affairs for you?
Commentary of verses 17:68 to 17:69
When people become arrogant, God does not punish them instantly. Instead, He sends warnings through natural calamities. These trials awaken people temporarily, but once relief comes, they quickly forget the lesson. They fail to realise they remain entirely within God's power.
A person who survives a storm at sea may feel safe upon reaching land, yet the same danger could strike again. Moreover, life on land carries its own perils—earthquakes mirror the tempests of the ocean. There is nowhere to escape God's authority. His ability to hold us accountable exists everywhere, whether on water or solid ground. Yet human nature is such that comfort breeds forgetfulness, and warnings go unheeded until the next trial arrives.
Am amintum any yu'eedakum feehi taaratan ukhraa fa yursila 'alaikum qaasifam minar reehi fa yugh riqakum bimaa kafartum summa laa tajidoo lakum 'alainaa bihee tabee'aa
Or do you feel secure that He will not send you back a second time to sea and send against you a heavy gale to drown you because of your ingratitude, so that you find no helper. Therein against Us?
Commentary of verse 17:69
People demanded miracles of their choosing to test the Prophet's truthfulness. Yet if they had reflected sincerely, they would have recognised the miracle already before them: the divine protection surrounding the Prophet himself. Despite having no worldly power, his mission flourished—tribes embraced Islam, Badr brought victory, and Makkah was eventually conquered.
After the Night Journey, the Prophet described the details of al-Bayt al-Maqdis with perfect accuracy to those who had seen it. Still, his opponents mocked him. When the Quran mentioned the Zaqqum tree in hellfire, Abu Jahl ridiculed it by eating dates with butter, claiming that was the so-called Zaqqum. Another leader questioned how a tree could grow in a fire that burns stones.
The real issue was not a lack of evidence but a lack of sincerity. When people are not serious about truth, they mock even the most significant matters.
Wa laqad karramnaa Baneee aadama wa hamalnaahum fil barri walbahri wa razaqnaahum minat taiyibaati wa faddalnaahum 'alaa kaseerim mimman khalaqnaa tafdeelaa
We have honoured the sons of Adam; provided them with transport on land and sea; given them for provision things good and pure; and conferred on them special favours, above a great part of our creation.
Commentary of verse 17:70
Humanity has only one God, deserving of our complete devotion. Our existence and every benefit we enjoy are expressions of His boundless grace. In gratitude, we should devote our lives entirely to Him, living and dying for His sake, setting our hopes on His eternal favour. We owe everything to our Creator. When we truly grasp this, He becomes everything to us, just as a mother is everything to her child.
Yawma nad'oo kulla unaasim bi imaamihim faman ootiya kitaabahoo bi yameenihee fa ulaaa'ika yaqra'oona kitaabahum wa laa yuzlamoona fateelaa
One day We shall call together all human beings with their [respective] Imams: those who are given their record in their right hand will read it [with pleasure], and they will not be dealt with unjustly in the least.
Commentary of verses 17:71 to 17:72
In this world, every group follows a leader. On the Day of Judgement, people will be gathered alongside their leaders—the righteous with theirs, the wicked with theirs. Each person will receive a complete record of their deeds. The good will hold theirs in the right hand, a mark of honour, while the wrongdoers will receive theirs in the left, a sign of disgrace.
The distinction between the two groups rests on how they lived. Did they navigate life with awareness, or did they remain spiritually deaf and blind? God does not speak to us directly in this world. His guidance comes through the signs in creation and the words of His messengers. Those who recognise and respond to these indirect messages are considered seeing. Those who ignore them, waiting instead for God to appear and speak plainly, are blind in His sight. When that direct encounter finally comes, it will be too late—they will remain as distant from the truth as they were before.
Wa man kaana fee haaziheee a'maa fahuwa fil aakhirati a'maa wa adallu sabeelaa
But those who were blind in this world, will be blind in the hereafter, and most astray from the Path.
Commentary of verses 17:71 to 17:72
In this world, every group follows a leader. On the Day of Judgement, people will be gathered alongside their leaders—the righteous with theirs, the wicked with theirs. Each person will receive a complete record of their deeds. The good will hold theirs in the right hand, a mark of honour, while the wrongdoers will receive theirs in the left, a sign of disgrace.
The distinction between the two groups rests on how they lived. Did they navigate life with awareness, or did they remain spiritually deaf and blind? God does not speak to us directly in this world. His guidance comes through the signs in creation and the words of His messengers. Those who recognise and respond to these indirect messages are considered seeing. Those who ignore them, waiting instead for God to appear and speak plainly, are blind in His sight. When that direct encounter finally comes, it will be too late—they will remain as distant from the truth as they were before.
Wa in kaadoo la yaftinoonaka 'anil lazeee awhainaaa ilaika litaftariya 'alainaaa ghairahoo wa izallat takhazooka khaleelaa
And their purpose was to tempt you away from that which We had revealed to you, to substitute in our name something quite different; [in that case], behold! they would certainly have made you [their] friend!
Commentary of verses 17:73 to 17:75
The core message the Prophet Muhammad brought to Makkah was the oneness of God and the falsehood of all other worship. The Makkans acknowledged a supreme God but also revered other figures—past leaders and saints—whom they honoured through stone idols. The Prophet's call to pure monotheism challenged these sacred figures directly.
His opponents proposed a compromise: they would accept his God if he stopped condemning theirs. In worldly terms, this would have been the easier path—endorsing others' beliefs wins favour and avoids hostility. But the Prophet's mission was to proclaim the truth in full, without concession. Truth cannot be diluted for the sake of friendship or approval.
This principle applies to anyone conveying God's message. Whether prophet or ordinary believer, the duty is to present the truth exactly as it is, even if it costs every supporter and ally. Integrity in faith leaves no room for compromise.
Wa law laaa an sabbatnaaka laqad kitta tarkanu ilaihim sha'an qaleela
And had We not given you strength, you would nearly have inclined to them a little.
Commentary of verses 17:73 to 17:75
The core message the Prophet Muhammad brought to Makkah was the oneness of God and the falsehood of all other worship. The Makkans acknowledged a supreme God but also revered other figures—past leaders and saints—whom they honoured through stone idols. The Prophet's call to pure monotheism challenged these sacred figures directly.
His opponents proposed a compromise: they would accept his God if he stopped condemning theirs. In worldly terms, this would have been the easier path—endorsing others' beliefs wins favour and avoids hostility. But the Prophet's mission was to proclaim the truth in full, without concession. Truth cannot be diluted for the sake of friendship or approval.
This principle applies to anyone conveying God's message. Whether prophet or ordinary believer, the duty is to present the truth exactly as it is, even if it costs every supporter and ally. Integrity in faith leaves no room for compromise.
Izal la azaqnaaka di'falhayaati wa di'fal mamaati summa laa tajidu laka 'alainaa naseeraa
In that case We should have made you taste an equal portion [of punishment] in this life, and an equal portion in death: and moreover you would have found none to help you against Us!
Commentary of verses 17:73 to 17:75
The core message the Prophet Muhammad brought to Makkah was the oneness of God and the falsehood of all other worship. The Makkans acknowledged a supreme God but also revered other figures—past leaders and saints—whom they honoured through stone idols. The Prophet's call to pure monotheism challenged these sacred figures directly.
His opponents proposed a compromise: they would accept his God if he stopped condemning theirs. In worldly terms, this would have been the easier path—endorsing others' beliefs wins favour and avoids hostility. But the Prophet's mission was to proclaim the truth in full, without concession. Truth cannot be diluted for the sake of friendship or approval.
This principle applies to anyone conveying God's message. Whether prophet or ordinary believer, the duty is to present the truth exactly as it is, even if it costs every supporter and ally. Integrity in faith leaves no room for compromise.
Wa in kaadoo la yastafizzoonaka minal ardi liyukhri jooka minhaa wa izal laa yalbasoona khilaafaka illaa qaleelaa
Their purpose was to scare you off the land, in order to expel you; but in that case they would not have stayed [therein] after you, except for a little while.
Commentary of verse 17:76
Polytheism is the worship of anything other than God to fulfil the human need for devotion. God is humanity's greatest and most essential need. The urge to worship is so deeply rooted in human nature that no one can live without it. When people go astray, they do not abandon worship altogether; they simply replace the true God with false ones.
This is why Islamic law forbids anything that leads to such deviation. For example, dedicating animals to deities or treating objects as sacred dilutes the reverence meant solely for God. Satan encourages these diversions to weaken our attachment to the Almighty.
Sunnata man qad arsalnaa qablakamir Rusulinaa wa laa tajidu lisunnatinaa tahhweelaa
[This was Our] way with the messengers We sent before you: you will find no change in Our ways.
Commentary of verses 17:77 to 17:78
The verse speaks of maintaining prayer from the sun's decline until nightfall. Taken literally, this might seem to require continuous prayer throughout that period. While God's majesty certainly merits constant devotion, the Prophet clarified this command in practical terms. According to his teaching, four specific prayers are appointed—Dhuhr, Asr, Maghrib, and Isha—from afternoon until evening. Outside these times, believers maintain their connection with God through remembrance (dhikr).
The reference to 'the dawn recitation of the Quran' similarly might suggest reciting throughout the entire morning. However, the Prophet explained this means observing the Fajr prayer with a longer portion of Quranic recitation than usual. These explanations make what appears demanding entirely achievable, balancing spiritual devotion with the realities of daily life.
Establish regular prayers - at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.
Commentary of verses 17:77 to 17:78
The verse speaks of maintaining prayer from the sun's decline until nightfall. Taken literally, this might seem to require continuous prayer throughout that period. While God's majesty certainly merits constant devotion, the Prophet clarified this command in practical terms. According to his teaching, four specific prayers are appointed—Dhuhr, Asr, Maghrib, and Isha—from afternoon until evening. Outside these times, believers maintain their connection with God through remembrance (dhikr).
The reference to 'the dawn recitation of the Quran' similarly might suggest reciting throughout the entire morning. However, the Prophet explained this means observing the Fajr prayer with a longer portion of Quranic recitation than usual. These explanations make what appears demanding entirely achievable, balancing spiritual devotion with the realities of daily life.
Wa minal laili fatahajjad bihee naafilatal laka 'asaaa any yab'asaka Rabbuka Maqaamam Mahmoodaa
And pray in the small watches of the morning: [it would be] an additional prayer [or spiritual profit] for you: soon will your Lord raise you to a Station of Praise and Glory!
Commentary of verse 17:79
In a dark room, black and white appear the same. When light is switched on, each is revealed for what it truly is. God's revelation acts as this light, exposing truth and falsehood, good and evil, and their consequences. Yet some, rather than submitting to the truth, want it to serve their own purposes. Instead of clarity, they find confusion. Hidden jealousy and pride take hold, and when they see themselves in the divine mirror, their negative feelings are stirred.
Deep prejudice clouds their senses. They have eyes but do not see, ears but do not hear, tongues but do not speak. They cannot hear the call of truth, nor respond to it, nor find guidance in any of God's signs. Rather than reflecting sincerely, they evade the truth by dismissing it or refusing to listen.
Wa qur Rabbi adkhilnee mudkhala sidqinw wa akhrijnee mukhraja sidqinw waj'al lee milladunka sultaanan naseeraa
Say: "O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Your Presence an authority to aid [me]."
Commentary of verse 17:80
Human beings hold a unique position among all creatures. Unlike the moon and stars, we possess consciousness and free will. We have the ability to use everything around us—trees, minerals, animals—while no other creature can exploit us in return. Animals rely on teeth, horns, and hooves, but we create tools and machines. Rivers flow only downhill, but we can travel in any direction we choose, ascending heights or descending depths.
The natural world serves us abundantly. Leaves convert sunlight into nourishment. Cows transform grass into milk. Bees labour tirelessly to produce honey from nectar. All of creation appears arranged for human benefit. This generosity calls for one response: gratitude to the Creator. Yet despite receiving so much, humanity shows remarkably little thankfulness. The gap between what we are given and what we acknowledge remains vast.
Wa qul jaaa'al haqqu wa zahaqal baatil; innal baatila kaana zahooqaa
And say: "Truth has [now] arrived, and Falsehood perished: for Falsehood is [by its nature] bound to perish."
Commentary of verses 17:80 to 17:81
The Quraysh leaders tried to destroy the Prophet Muhammad's reputation through insults and accusations. Yet God's plan was to elevate him instead. As the Prophet migrated to Madinah, circumstances aligned in his favour by divine will. The people of Madinah proved receptive—most embraced Islam quickly through the efforts of the Prophet and his Companions. Eventually, Makkah fell, followed by the whole of Arabia submitting to the faith.
What appeared as human scheming met a greater divine purpose. The verse frames this as a prayer taught to the Prophet, but it reflects a reality that unfolded before everyone's eyes. Honour came not through worldly strategy but through God's design, turning enmity into triumph and opposition into widespread acceptance.
Wa nunazzilu minal quraani maa huwa shifaaa'unw wa rahmatul lilmu;mineena wa laa yazeeduz zaalimeena illaa khasaaraa
We send down [stage by stage] in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.
Commentary of verse 17:82
When eating and drinking, believers should recognise that they are consuming what God has provided, and this awareness cultivates true gratitude and devotion. However, when people hold superstitious beliefs, their attention shifts to the supposed properties of what they consume, diverting their thanks from the Creator to the creation itself.
When something is forbidden by God, it is due to its impurity or harm, such as carrion, blood, pork, or meat sacrificed to idols. In cases of dire necessity—extreme hunger, illness, or life-threatening circumstances—such food may be consumed, but only within the strict limits of need, never for pleasure. These rules preserve both physical well-being and spiritual focus on the one true Provider.
Wa izaaa an'amnaa 'alal insaani a'rada wa na-aa bijaani bihee wa izaa massahush sharru kaana ya'oosaa
Yet when We bestow Our favours on man, he turns away and becomes remote on his side [instead of coming to Us], and when evil seizes him he gives himself up to despair!
Commentary of verses 17:83 to 17:84
When life is comfortable and prosperous, people often become arrogant and rigid, dismissing any new ideas as if they were made of iron. Yet when hardship strikes and material comforts vanish, the same individuals lose all confidence and sink into despair. This pattern repeats throughout human experience, but few truly learn from it. People fail to imagine how powerless they will be on the Day of Judgement, when all earthly strength is stripped away. How weak we are, yet how mighty we imagine ourselves to be!
Our circumstances and habits gradually shape a mental framework that conditions all our thinking. The right way of thought, however, is one that aligns with divine knowledge, while the wrong way contradicts it. This is the test we face: to break free from our conditioned assumptions and see reality as it truly is—from God's perspective. Those who manage to shatter their mental limitations and adopt this divine viewpoint are the ones who are truly guided.
Qul kulluny ya'malu 'alaa shaakilatihee fa rabbukum a'lamu biman huwa ahdaa sabeelaa
Say: "Everyone acts according to his own disposition: But your Lord knows best who it is that is best guided on the Path."
Commentary of verses 17:83 to 17:84
When life is comfortable and prosperous, people often become arrogant and rigid, dismissing any new ideas as if they were made of iron. Yet when hardship strikes and material comforts vanish, the same individuals lose all confidence and sink into despair. This pattern repeats throughout human experience, but few truly learn from it. People fail to imagine how powerless they will be on the Day of Judgement, when all earthly strength is stripped away. How weak we are, yet how mighty we imagine ourselves to be!
Our circumstances and habits gradually shape a mental framework that conditions all our thinking. The right way of thought, however, is one that aligns with divine knowledge, while the wrong way contradicts it. This is the test we face: to break free from our conditioned assumptions and see reality as it truly is—from God's perspective. Those who manage to shatter their mental limitations and adopt this divine viewpoint are the ones who are truly guided.
Wa yas'aloonaka 'anirrooh; qulir roohu min amri rabbee wa maaa ooteetum minal 'ilmi illaa qaleelaa
They ask you concerning the Spirit [of inspiration]. Say: "The Spirit [comes] by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"
Commentary of verse 17:85
When superstitious prohibitions become accepted as sacred beliefs, religious scholars often lack the courage to declare them false, fearing they will lose popular support and the status it brings. They may enjoy worldly rewards through such compromises, but in God's eyes, they are among the worst offenders. Concealing the truth for worldly gain is a crime that forfeits divine mercy.
Even worse are those who, when presented with the truth, engage in pointless arguments. They develop a habit of division and stray so far from the truth that there is no hope of their return.
Wa la'in shi'naa lanaz habanna billazeee awhainaaa ilaika summa laa tajidu laka bihee 'alainaa wakeelaa
If it were Our Will, We could take away that which We have sent you by inspiration: then would you find none to plead your affair in that matter as against Us,
Commentary of verse 17:86
When a preacher of pure, unadulterated truth calls people to the true religion, he often faces opposition from those who already hold established religious positions. The preacher stands alone, without worldly power, while his opponents occupy seats of authority and influence. This imbalance leads to misunderstanding, with the powerful dismissing the preacher as worthless and even attempting to expel him from their town. Yet they forget that the earth belongs to God. Harming His messenger is a sin in God's eyes, and expelling him is like expelling a representative of the ultimate authority. Such actions only condemn those who carry them out. Whenever someone tries to belittle another, it is he himself who is truly belittled before the Lord of the worlds, for it is God alone who has the power to raise His servants or bring them low.
Illaa rahmatam mir Rabbik; inna fadlahoo kaana 'alaika kabeeraa
Except for Mercy from your Lord: for his bounty is to you [indeed] great.
Commentary of verses 17:86 to 17:88
The Quran was revealed to the Prophet Muhammad at specific times; he had no ability to compose such words himself, as his own speech was distinctly different in style. When revelation paused for long periods, the Prophet felt distressed, yet he could not produce verses like those of the Quran on his own, nor with the help of his Companions. The clear difference between the language and style of the Hadith and the Quran can still be observed by any Arabic scholar today. This is proof that the Quran did not originate from the Prophet's mind, but from a source far superior to any human intellect.
Those who claimed the Quran was a human composition were challenged to produce something similar. If it were truly the work of a man, they should have been able to compose such verses themselves, even with the help of others. No one succeeded in meeting this challenge then, nor has anyone since. Despite many attempts throughout history by skilled writers and scholars, no one has produced even a single verse comparable to those of the Quran.
Qul la'inij tama'atil insu waljinnu 'alaaa any yaatoo bimisli haazal quraani laa yaatoona bimislihee wa law kaana ba'duhum liba 'din zaheeraa
Say: "If the whole of mankind and jinn were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support.
Commentary of verses 17:86 to 17:88
The Quran was revealed to the Prophet Muhammad at specific times; he had no ability to compose such words himself, as his own speech was distinctly different in style. When revelation paused for long periods, the Prophet felt distressed, yet he could not produce verses like those of the Quran on his own, nor with the help of his Companions. The clear difference between the language and style of the Hadith and the Quran can still be observed by any Arabic scholar today. This is proof that the Quran did not originate from the Prophet's mind, but from a source far superior to any human intellect.
Those who claimed the Quran was a human composition were challenged to produce something similar. If it were truly the work of a man, they should have been able to compose such verses themselves, even with the help of others. No one succeeded in meeting this challenge then, nor has anyone since. Despite many attempts throughout history by skilled writers and scholars, no one has produced even a single verse comparable to those of the Quran.
Qa laqad sarrafnaa linnaasi fee haazal quraani min kulli masalin fa abaaa aksarun naasi illaa kufooraa
And We have explained to man, in this Qur'an, every kind of example: yet the greater part of men refuse [to receive it] except with ingratitude!
Commentary of verse 17:89
Tahajjud refers to keeping vigil at night in remembrance of God. The essence of this prayer lies in devotion during the quiet hours of the night. After resting briefly and rising refreshed, a person focuses entirely on God, reciting His words with full concentration. In this state, the devotion is so complete that the entire personality becomes absorbed, and this profound attachment to God is reflected even through the eyes.
The exalted status (maqam mahmud) of the Prophet has two dimensions: one in this world and one in the hereafter. In the hereafter, it is linked to the Great Intercession. On the Day of Judgement, all prophets will intercede, by God's will, on behalf of the believers, confirming their faith and granting them entry into Paradise. The Prophet Muhammad will intercede for the largest group, as his followers are the greatest in number.
In this world, his exalted status is reflected in his universal recognition. Divine wisdom reached completion through his prophethood, and today people across the world are compelled to acknowledge him as a prophet of God. His prophethood has become an established historical fact, supported by overwhelming evidence, leaving no room for doubt. This worldwide acknowledgement, rooted in academic and historical standards, ultimately takes the form of praise—hence the description of this status as exalted.
Wa qaaloo lan nu'mina laka hattaa tafjura lanaa minal ardi yamboo'aa
They say: "We shall not believe in you, until you cause a spring to gush forth for us from the earth,
Commentary of verses 17:89 to 17:93
When the Prophet Muhammad called people to the truth, his contemporaries demanded that he perform miracles before they would believe in him. But such demands contradict the divine plan of creation. God has created human beings as conscious, reasoning creatures, and this consciousness is unique in the entire universe. It is a gift that enables people to recognise truth through reason, rather than through miraculous displays. In this world, human beings are tested at the level of reasoning. Everyone must recognise and accept the truth through logic and argument. Those who cannot do so are the ones who fail the test.
Aw takoona laka jannatum min nakheelinw wa 'inabin fatufajjiral anhaara khilaalahaa tafjeeraa
"Or [until] you have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water;
Commentary of verses 17:89 to 17:93
When the Prophet Muhammad called people to the truth, his contemporaries demanded that he perform miracles before they would believe in him. But such demands contradict the divine plan of creation. God has created human beings as conscious, reasoning creatures, and this consciousness is unique in the entire universe. It is a gift that enables people to recognise truth through reason, rather than through miraculous displays. In this world, human beings are tested at the level of reasoning. Everyone must recognise and accept the truth through logic and argument. Those who cannot do so are the ones who fail the test.
Aw tusqitas samaaa'a kamaa za'amta 'alainaa kisafan aw taatiya billaahi walma laaa'ikati qabeelaa
"Or you cause the sky to fall in pieces, as you say [will happen], against us; or you bring Allah and the angels before [us] face to face:
Commentary of verses 17:89 to 17:93
When the Prophet Muhammad called people to the truth, his contemporaries demanded that he perform miracles before they would believe in him. But such demands contradict the divine plan of creation. God has created human beings as conscious, reasoning creatures, and this consciousness is unique in the entire universe. It is a gift that enables people to recognise truth through reason, rather than through miraculous displays. In this world, human beings are tested at the level of reasoning. Everyone must recognise and accept the truth through logic and argument. Those who cannot do so are the ones who fail the test.
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
"Or you have a house adorned with gold, or you mount a ladder right into the skies. No, we shall not even believe in your mounting until you send down to us a book that we could read." Say: "Glory to my Lord! Am I aught but a man, a messenger?"
Commentary of verse 17:93
The Quran is a declaration of pure truth. When it is presented, it threatens the interests of those who follow distorted versions of truth that have been corrupted by human interference. Yet for those whose thinking is sincere and realistic, pure truth becomes their absolute standard. They mould themselves to the truth instead of trying to mould the truth to themselves. Because of their honesty, the Quran becomes a blessing for them.
In contrast, arrogant individuals believe themselves to be great because of their particular mindset. When pure truth is presented to them, their thinking goes in the wrong direction. They fail to realise that accepting the truth would make them right-minded. Instead, they fear that accepting truth from someone else would diminish their status. So to satisfy their egos, they belittle the truth by refusing to accept it and trying to convince themselves it is unworthy of acceptance.
Wa maa mana'an naasa any yu'minooo iz jaaa'ahumul hudaaa illaaa an qaalooo aba'asal laahu basharar Rasoolaa
What kept men back from belief when Guidance came to them, was nothing but this: they said, "Has Allah sent a man [like us] to be [His] Messenger?"
Commentary of verses 17:94 to 17:96
Anyone studying these verses will find it strange that people rejected such a great Prophet as Muhammad. The cause of this astonishment is that we see him today as a historically great figure, whereas his contemporaries saw him simply as Muhammad ibn Abdullah, an ordinary man with no glorious past. A prophet appears to his own generation as just another human being, but later, when historical evidence accumulates, his prophethood becomes undeniable. This is why all prophets have been rejected by their contemporaries, except for a small minority, while later generations have acknowledged their greatness without hesitation.
Since humanity is being tested in this world, the truth will never be communicated through angels. Such a direct unveiling of reality would eliminate the test altogether. If reality were fully revealed, how could people be tested on their faith and reasoning?
Say, "If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for a messenger."
Commentary of verses 17:94 to 17:96
Anyone studying these verses will find it strange that people rejected such a great Prophet as Muhammad. The cause of this astonishment is that we see him today as a historically great figure, whereas his contemporaries saw him simply as Muhammad ibn Abdullah, an ordinary man with no glorious past. A prophet appears to his own generation as just another human being, but later, when historical evidence accumulates, his prophethood becomes undeniable. This is why all prophets have been rejected by their contemporaries, except for a small minority, while later generations have acknowledged their greatness without hesitation.
Since humanity is being tested in this world, the truth will never be communicated through angels. Such a direct unveiling of reality would eliminate the test altogether. If reality were fully revealed, how could people be tested on their faith and reasoning?
Say: "Enough is Allah for a witness between me and you: for He is well acquainted with His servants, and He sees [all things].
Commentary of verse 17:96
The term 'the Spirit' here refers to divine revelation. The Arabs who questioned the Prophet did not deny revelation itself; they simply did not consider him worthy of receiving it. At that time, history had not yet surrounded the Prophet with an aura of greatness. He seemed like an ordinary man, so people could not believe that an angel would bring him God's words. Their questions were meant to mock him. In response, the Quran presents an important principle: human beings have been granted only limited knowledge, not complete knowledge. Realism therefore demands that we avoid questions beyond our natural capacity to answer.
In ancient times, people could only observe with the naked eye, which had a limited range. Something appearing as one object from a distance might turn out to be two when seen up close. In later times, scientific instruments became available, and people believed these could overcome human limitations. But by the twentieth century, this assumption was shattered. It became clear that things are far more complex and mysterious than any instrument can fully reveal. Thus, accepting the limits of our knowledge is now a demand of realism, not just of faith.
In Newton's era, science focused on the macro world. It was believed that everything could ultimately be reduced to atoms, which could be weighed and measured. Only tangible things were considered real, so an unseen God was deemed unscientific. However, in the twentieth century, with Einstein and the splitting of the atom, knowledge entered the micro world. It was discovered that atoms consist of electrons and protons, which are intangible waves of energy that cannot be seen directly but only inferred through their effects. This led to the acceptance that unobservable realities proven by inference also have real existence. The argument from design—where there is design (the universe), there must be a Designer—became scientifically credible. If we can observe God's effects, His design in the universe, we must ultimately believe in the Designer. Our capacities are limited, but the world beyond us is unlimited. It is impossible for the limited to grasp the unlimited. Human limitation demands that we accept indirect knowledge and stop insisting on direct observation. Knowledge acquired through indirect methods should be considered as valid as knowledge gained through direct observation.
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
It is he whom Allah guides, that is on true Guidance; but he whom He leaves astray - for such will you find no protector besides Him. On the Day of Judgement We shall gather, them together, prone on their faces, blind, dumb, and deaf: their abode will be Hell: every time it shows abatement, We shall increase from them the fierceness of the Fire.
Commentary of verses 17:97 to 17:98
In this life, people are judged by their material possessions and social standing. In the Hereafter, what matters is their spiritual condition. Those who went astray will be raised on the Day of Judgement blind, deaf, and mute—not because they lacked these senses, but because they never used them for their true purpose. They refused to see the signs of Allah, ignored His evidence, and stayed silent when they could have spoken the truth. In this world, they appeared whole, but that was merely a temporary gift for the sake of their trial. After death, they will appear as they truly are.
Some people openly deny resurrection, asking how they can be brought back after turning to dust. Others express the same disbelief through their actions, misusing their faculties and assuming they will face no consequences. Both types fail to recognise that this world is a test, and that every gift must be used according to its divine purpose.
Zaalika jazaa'uhum biannahum kafaroo bi aayaatinaa wa qaalooo 'a izaa kunnaa 'izaamanw wa rufaatan'a innaa lamaboosoona khalqan jadeedaa
That is their recompense, because they rejected Our verses, and said, "When we are reduced to bones and broken dust, should we really be raised up [to be] a new Creation?"
Commentary of verses 17:97 to 17:98
In this life, people are judged by their material possessions and social standing. In the Hereafter, what matters is their spiritual condition. Those who went astray will be raised on the Day of Judgement blind, deaf, and mute—not because they lacked these senses, but because they never used them for their true purpose. They refused to see the signs of Allah, ignored His evidence, and stayed silent when they could have spoken the truth. In this world, they appeared whole, but that was merely a temporary gift for the sake of their trial. After death, they will appear as they truly are.
Some people openly deny resurrection, asking how they can be brought back after turning to dust. Others express the same disbelief through their actions, misusing their faculties and assuming they will face no consequences. Both types fail to recognise that this world is a test, and that every gift must be used according to its divine purpose.
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
See they not that Allah, Who created the heavens and the earth, has power to create the like of them [anew]? Only He has decreed a term appointed, of which there is no doubt. But the unjust refuse [to receive it] except with ingratitude.
Commentary of verse 17:99
The life of a believer is one of self-restraint and sacrifice. Throughout life, the faithful must abstain from certain things for the sake of God. The month of Ramadan serves as training for this discipline. Fasting teaches that a true servant of God is one who worships at the level of taqwa, living with piety and consciousness of the Divine. God answers the call only of those who draw near to Him through sincere sacrifice and devotion.
Qul law antum tamlikoona khazaaa'ina rahmati Rabbeee izal la amsaktum khash yatal infaaq; wa kaanal insaanu qatooraa
Say: "If you had control of the Treasures of the Mercy of my Lord, behold, you would keep them back, for fear of spending them: for man is [every] niggardly!"
Commentary of verse 17:100
The waxing and waning of the moon are natural markers for measuring time. Superstitious people wrongly believe that days when the moon grows are fortunate, while days when it shrinks are not. In reality, the moon serves as a celestial calendar, helping people plan both daily affairs and acts of worship. Unfortunately, many mistake outward rituals for genuine faith, missing the deeper purpose behind these divinely appointed signs.
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
To Moses We did give Nine Clear Signs: As the Children of Israel: when he came to them, Pharaoh said to him: "O Moses! I consider you, indeed, to have been worked upon by sorcery!
Commentary of verses 17:101 to 17:104
When clear signs were shown to Pharaoh, he dismissed them as mere magic. This reveals an important truth: no matter how powerful the argument or how evident the signs of Allah, people can still reject the message by clinging to dismissive labels. They call divine miracles 'tricks' or dismiss reasoned proofs as unworthy of serious thought. When verbal opposition fails to suppress the truth, opponents often resort to aggression against the messenger. Yet they forget that the matter belongs to Allah, and no amount of force can undo what He has decreed. Human aggression is powerless against divine purpose.
Qaala laqad 'alimta maaa anzala haaa'ulaaa'i illaa Rabbus samaawaati wal ardi basaaa'ira wa innee la azun nuka yaa Fir'awnu masbooraa
Moses said, "You know well that these things have been sent down by none but the Lord of the heavens and the earth as eye-opening evidence: and I consider you indeed, O Pharaoh, to be one doomed to destruction!"
Commentary of verses 17:101 to 17:104
When clear signs were shown to Pharaoh, he dismissed them as mere magic. This reveals an important truth: no matter how powerful the argument or how evident the signs of Allah, people can still reject the message by clinging to dismissive labels. They call divine miracles 'tricks' or dismiss reasoned proofs as unworthy of serious thought. When verbal opposition fails to suppress the truth, opponents often resort to aggression against the messenger. Yet they forget that the matter belongs to Allah, and no amount of force can undo what He has decreed. Human aggression is powerless against divine purpose.
Fa araada any yastafizzahum minal ardi fa aghraqnaahu wa mam ma'ahoo jamee'aa
So he resolved to remove them from the face of the earth: but We did drown him and all who were with him.
Commentary of verses 17:101 to 17:104
When clear signs were shown to Pharaoh, he dismissed them as mere magic. This reveals an important truth: no matter how powerful the argument or how evident the signs of Allah, people can still reject the message by clinging to dismissive labels. They call divine miracles 'tricks' or dismiss reasoned proofs as unworthy of serious thought. When verbal opposition fails to suppress the truth, opponents often resort to aggression against the messenger. Yet they forget that the matter belongs to Allah, and no amount of force can undo what He has decreed. Human aggression is powerless against divine purpose.
Wa qulnaa mim ba'dihee li Baneee Israaa'eelas kunul arda faizaa jaaa'a wa'dulaakhirati ji'naa bikum lafeefaa
And We said thereafter to the Children of Israel, "Dwell securely in the land [of promise]": but when the second of the warnings came to pass, We gathered you together in a mingled crowd.
Commentary of verses 17:101 to 17:104
When clear signs were shown to Pharaoh, he dismissed them as mere magic. This reveals an important truth: no matter how powerful the argument or how evident the signs of Allah, people can still reject the message by clinging to dismissive labels. They call divine miracles 'tricks' or dismiss reasoned proofs as unworthy of serious thought. When verbal opposition fails to suppress the truth, opponents often resort to aggression against the messenger. Yet they forget that the matter belongs to Allah, and no amount of force can undo what He has decreed. Human aggression is powerless against divine purpose.
Wa bilhaqqi anzalnaahu wa bilhaqqi nazal; wa maaa arsalnaaka illaa mubash shiranw wa nazeeraa
We sent down the (Qur'an) in Truth, and in Truth has it descended: and We sent you but to give Glad Tidings and to warn [sinners].
Commentary of verses 17:105 to 17:106
The Quran is a declaration of pure truth. Yet this truth is often the hardest thing for people to accept. For this reason, Allah did not make it the Prophet's duty to force belief upon anyone. His responsibility was only to convey the message as clearly and completely as possible. The Quran was revealed gradually, over time, allowing those who were sincere to reflect on it deeply. This measured approach gave people the opportunity to absorb its meaning and incorporate it into their thinking and behaviour. The Quran takes human limitations into account, offering guidance with patience and wisdom.
Wa quraanan faraqnaahu litaqra ahoo 'alan naasi 'alaa muksinw wa nazzalnaahu tanzeelaa
[It is] a Qur'an which We have divided [into parts from time to time], in order that you might recite it to men at intervals: We have revealed it by stages.
Commentary of verses 17:105 to 17:106
The Quran is a declaration of pure truth. Yet this truth is often the hardest thing for people to accept. For this reason, Allah did not make it the Prophet's duty to force belief upon anyone. His responsibility was only to convey the message as clearly and completely as possible. The Quran was revealed gradually, over time, allowing those who were sincere to reflect on it deeply. This measured approach gave people the opportunity to absorb its meaning and incorporate it into their thinking and behaviour. The Quran takes human limitations into account, offering guidance with patience and wisdom.
Qul aaaniminoo biheee aw laa tu'minoo; innal lazeena ootul 'ilma min qabliheee izaa yutlaa 'alaihim yakhirroona lil azqaani sujjadaa
Say: "Whether you believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration,
Commentary of verses 17:107 to 17:109
Divine words demand humility from the believer. Allah does not appear in this world Himself; instead, He chooses a human being to convey His message. Those filled with pride and arrogance see submission to the message as submission to another person, and so they refuse. In contrast, those free from arrogance recognise Allah's presence in the words spoken by His messenger. Through these words, they connect with their Creator. Overwhelmed by a sense of His greatness and their own smallness, they weep and prostrate themselves before Him.
The leaders of the Quraysh exemplify the first group, while the early believers from the People of the Book represent the second. They had learned from their scriptures that a final prophet was coming, and they eagerly awaited him. When they encountered the Quran, they recognised its truth immediately and were moved to tears. Yet this is not unique to one community. Every human being is born with the ability to recognise truth. Those who remain spiritually awake can experience the same profound recognition and rush toward it wholeheartedly.
Wa yaqooloona Subhaana Rabbinaaa in kaana wa'du Rabbinaa lamaf'oolaa
"And they say: 'Glory to our Lord! Truly has the promise of our Lord been fulfilled!'"
Commentary of verses 17:107 to 17:109
Divine words demand humility from the believer. Allah does not appear in this world Himself; instead, He chooses a human being to convey His message. Those filled with pride and arrogance see submission to the message as submission to another person, and so they refuse. In contrast, those free from arrogance recognise Allah's presence in the words spoken by His messenger. Through these words, they connect with their Creator. Overwhelmed by a sense of His greatness and their own smallness, they weep and prostrate themselves before Him.
The leaders of the Quraysh exemplify the first group, while the early believers from the People of the Book represent the second. They had learned from their scriptures that a final prophet was coming, and they eagerly awaited him. When they encountered the Quran, they recognised its truth immediately and were moved to tears. Yet this is not unique to one community. Every human being is born with the ability to recognise truth. Those who remain spiritually awake can experience the same profound recognition and rush toward it wholeheartedly.
Wa yakhirroona lil azqaani yabkoona wa yazeeduhum khushoo'aa
They fall down on their faces in tears, and it increases their [earnest] humility.
Commentary of verses 17:107 to 17:109
Divine words demand humility from the believer. Allah does not appear in this world Himself; instead, He chooses a human being to convey His message. Those filled with pride and arrogance see submission to the message as submission to another person, and so they refuse. In contrast, those free from arrogance recognise Allah's presence in the words spoken by His messenger. Through these words, they connect with their Creator. Overwhelmed by a sense of His greatness and their own smallness, they weep and prostrate themselves before Him.
The leaders of the Quraysh exemplify the first group, while the early believers from the People of the Book represent the second. They had learned from their scriptures that a final prophet was coming, and they eagerly awaited him. When they encountered the Quran, they recognised its truth immediately and were moved to tears. Yet this is not unique to one community. Every human being is born with the ability to recognise truth. Those who remain spiritually awake can experience the same profound recognition and rush toward it wholeheartedly.
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
Say: "Call upon Allah, or call upon Rahman: by whatever name you call upon Him, [it is well]: for to Him belong the Most Beautiful Names. Neither speak your Prayer aloud, nor speak it in a low tone, but seek a middle course between."
Commentary of verses 17:110 to 17:111
Those who have not grasped the deeper reality of faith often become preoccupied with trivial disputes. Some argue over which of Allah's names should be used, others over whether prayers should be said quietly or aloud. Such debates were common among the Arabs of the time. Allah makes clear that all His names are beautiful and may be used. What matters in worship is not volume or wording, but the sincerity and consciousness behind it. True prayer springs from a profound awareness of Allah's greatness. It is the recognition of a Being who is perfect, self-sufficient, without equal or partner. When this realisation finds expression in words, it becomes the glorification of Allah—takbir.
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
Say: "All praise is due to Allah, who begets no son, and has no partner in [His] dominion: Nor [needs] He any to protect Him from humiliation: yea, magnify Him for His greatness and glory!"
Commentary of verses 17:110 to 17:111
Those who have not grasped the deeper reality of faith often become preoccupied with trivial disputes. Some argue over which of Allah's names should be used, others over whether prayers should be said quietly or aloud. Such debates were common among the Arabs of the time. Allah makes clear that all His names are beautiful and may be used. What matters in worship is not volume or wording, but the sincerity and consciousness behind it. True prayer springs from a profound awareness of Allah's greatness. It is the recognition of a Being who is perfect, self-sufficient, without equal or partner. When this realisation finds expression in words, it becomes the glorification of Allah—takbir.