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Surah 17. Al-Israa

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17:101
وَلَقَدْ ءَاتَيْنَا مُوسَىٰ تِسْعَ ءَايَـٰتٍۭ بَيِّنَـٰتٍ ۖ فَسْـَٔلْ بَنِىٓ إِسْرَٰٓءِيلَ إِذْ جَآءَهُمْ فَقَالَ لَهُۥ فِرْعَوْنُ إِنِّى لَأَظُنُّكَ يَـٰمُوسَىٰ مَسْحُورًا Walaqad a tayn a moos a tisAAa a y a tin bayyin a tin fa i sal banee isr a eela i th j a ahum faq a la lahu firAAawnu innee laa th unnuka y a moos a mas h oor a n
AND, INDEED, We gave unto Moses nine clear119 messages. Ask, then, the children of Israel120 [to tell thee what happened] when he came unto them, [and appealed to Pharaoh,121 ] and Pharaoh said unto him, "Verily, O Moses, I think that thou art full of sorcery!"122
  - Mohammad Asad

Some of the commentators assume that this is an allusion to the miracles performed by Moses, while others (relying on a Tradition quoted in the compilations of Nasa'i, Ibn Hanbal, Bayhaqi, Ibn Majah and Tabarani) see in it a reference to nine specific commandments or ethical principles, the foremost of them being a stress on God's oneness and uniqueness. In my opinion, however, the number "nine" may be no more than a metonym for "several", just as the numbers "seven" and "seventy" are often used in classical Arabic to denote "several" or "many"

I.e., of the present time. The whole phrase has this meaning: "Ask them about what the Qur'an tells us in this respect, and they will be bound to confirm it on the basis of their own scriptures." This "confirmation" apparently relates to what is said in verse {104}, explaining why the story of Moses and Pharaoh has been mentioned in the present context. (The story as such appears in greater detail in {7:103-137} and {20:49-79}.)

Cf. {7: 105}-"let the children of Israel go with me!"

Or: "that thou art bewitched". However, my rendering is based on Tabari's interpretation of the passive participle mashur, which I consider preferable in view of the subsequent reference to the miraculous signs granted by God to Moses.

To Musa (Moses) We gave nine clear signs. Ask the Children of Israel how, when he came to them and Fir'on told him: "O Musa! I think that you are bewitched".
  - Muhammad Farooq-i-Azam Malik
We surely gave Moses nine clear signs.1 'You, O Prophet, can' ask the Children of Israel. When Moses came to them, Pharaoh said to him, 'I really think that you, O Moses, are bewitched.'
  - Mustafa Khattab

 The nine signs of Moses are: the staff, the hand (both mentioned in 20:17-22), famine, shortage of crops, floods, locusts, lice, frogs, and blood (all mentioned in 7:130-133). These signs came as proofs for Pharaoh and the Egyptians. Otherwise, Moses had some other signs such water gushing out of the rock after he hit it with his staff, and splitting the sea.

And verily We gave unto Moses nine tokens, clear proofs (of Allah's Sovereignty). Do but ask the Children of Israel how he came unto them, then Pharaoh said unto him: Lo! I deem thee one bewitched, O Moses.
  - Marmaduke Pickthall
To Moses We did give nine Clear Signs: ask the Children of Israel: when he came to them Pharaoh said to him: "O Moses! I consider thee indeed to have been worked upon by sorcery!" 2308 2309 2310
  - Abdullah Yusuf Ali

Nine Clear Signs: see vii. 133, n. 1091. The story of Pharaoh (or a phase of it) is here told with a view to exhibiting the decline of a soul on account of pride in outward power and dignity.

To them: i.e., to Pharaoh, as sitting in his Council, with the Chiefs of his people. Cf. vii. 103. The whole scene is described in some detail from the point of view of nations or Ummats in vii. 103-133.

At a different and later stage in the scene, Pharaoh's Chiefs call Moses a "sorcerer well-versed" (vii. 109). Here Moses, who had come with the Nine Signs but had not yet shown them, is reproached with being the object of sorcery: he is practically told that he is mad!

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17:102
قَالَ لَقَدْ عَلِمْتَ مَآ أَنزَلَ هَـٰٓؤُلَآءِ إِلَّا رَبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ بَصَآئِرَ وَإِنِّى لَأَظُنُّكَ يَـٰفِرْعَوْنُ مَثْبُورًا Q a la laqad AAalimta m a anzala h a ol a i ill a rabbu a l ssam a w a ti wa a lar d i ba sa ira wainnee laa th unnuka y a firAAawnu mathboor a n
Answered [Moses]: "Thou knowest well that none but the Sustainer of the heavens and the earth has bestowed these [miraculous signs] from on high, as a means of insight [for thee];123 and, verily, O Pharaoh, [since thou hast chosen to reject them,] I think that thou art utterly lost!"
  - Mohammad Asad

See surah {6}, note [94].

Musa replied: "You know it very well that no one except the Rabb of the heavens and the earth has sent down these signs as eye-openers, and O Fir'on (Pharaoh), surely I think that you are doomed."
  - Muhammad Farooq-i-Azam Malik
Moses replied, 'You know well that none has sent these 'signs' down except the Lord of the heavens and the earth as insights. And I really think that you, O Pharaoh, are doomed.'
  - Mustafa Khattab
He said: In truth thou knowest that none sent down these (portents) save the Lord of the heavens and the earth as proofs, and lo! (for my part) I deem thee lost, O Pharaoh.
  - Marmaduke Pickthall
Moses said "Thou knowest 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 thee indeed O Pharaoh to be one doomed to destruction!" 2311
  - Abdullah Yusuf Ali

We can well suppose Moses to ask Pharaoh to recall all the past history of Moses, for Moses had been brought up in Pharaoh's palace in all the learning of the Egyptians. He could not therefore be mad, or a simpleton worked on by Egyptian magic. What he was going to show was something far greater; it was not the deceptive magic of Pharaoh's sorcerers, but true Signs that came from Allah, the Lord of all power. They were to open the eyes of his people, and if Pharaoh resisted faith. Moses warns him that Pharaoh in that case was doomed to destruction. This is the course of the soul that sinks down by Pride!

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17:103
فَأَرَادَ أَن يَسْتَفِزَّهُم مِّنَ ٱلْأَرْضِ فَأَغْرَقْنَـٰهُ وَمَن مَّعَهُۥ جَمِيعًا Faar a da an yastafizzahum mina alar d i faaghraqn a hu waman maAAahu jameeAA a n
And then Pharaoh resolved to wipe them off [the face of] the earth - whereupon We caused him and all who were with him to drown [in the sea].124
  - Mohammad Asad

See surah {7}, note [100].

So Fir'on resolved to remove Musa and the Israelites from the face of the earth, but We drowned him and all who were with him.
  - Muhammad Farooq-i-Azam Malik
So Pharaoh wanted to scare the Israelites out of the land 'of Egypt', but We drowned him and all of those with him.
  - Mustafa Khattab
And he wished to scare them from the land, but We drowned him and those with him, all together.
  - Marmaduke Pickthall
So he resolved to remove them from the face of the earth: but We did drown him and all who were with him. 2312
  - Abdullah Yusuf Ali

Pharaoh on this tries various subterfuges and plans for removing not only Moses but all his people by doing away with them. The detailed story is not told here but may be read in S. vii. But Allah's Wrath descended on Pharaoh and those who were with him in body and mind. The Egyptians who repented were subject to Pharaoh's wrath but were saved from the Wrath of Allah (vii. 121-126).

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17:104
وَقُلْنَا مِنۢ بَعْدِهِۦ لِبَنِىٓ إِسْرَٰٓءِيلَ ٱسْكُنُوا۟ ٱلْأَرْضَ فَإِذَا جَآءَ وَعْدُ ٱلْـَٔاخِرَةِ جِئْنَا بِكُمْ لَفِيفًا Waquln a min baAAdihi libanee isr a eela oskunoo alar d a fai tha j a a waAAdu al a khirati jin a bikum lafeef a n
And after that We said unto the children of Israel: "Dwell now securely on earth - but [remember that] when the promise of the Last Day shall come to pass, We will bring you forth as [parts of] a motley crowd!"125
  - Mohammad Asad

According to Razi, the expression lafif denotes a human crowd composed of innumerable heterogeneous elements, good and bad, strong and weak, fortunate and unfortunate: in short, it characterizes mankind in all its aspects. It is obviously used here to refute, once again, the idea that the children of Israel are a "chosen people" by virtue of their Abrahamic descent and, therefore, a priori and invariably destined for God's grace. The Qur'an rejects this claim by stating that on Resurrection Day all mankind will be judged, and none will have a privileged position.

Thereafter We said to the Children of Israel: "Settle down in the land and when the promise of the hereafter comes to be fulfilled, We shall assemble you all together."
  - Muhammad Farooq-i-Azam Malik
And We said to the Children of Israel after Pharaoh, 'Reside in the land, but when the promise of the Hereafter comes to pass,1 We will bring you all together.'
  - Mustafa Khattab

 This may also refer to the second warning in 17:7.

And We said unto the Children of Israel after him: Dwell in the land; but when the promise of the Hereafter cometh to pass we shall bring you as a crowd gathered out of various nations.
  - Marmaduke Pickthall
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. 2313 2314
  - Abdullah Yusuf Ali

The Israelites were taken to the Promised Land in Palestine, and they established their own kingdom there, but they forfeited Allah's favour by their sins and backslidings and will have to answer like all souls by the law of personal responsibility at the Day of Judgment.

The second of the warnings: the first was probably that mentioned above, in xvii. 5 and the second that mentioned in xvii. 7 (middle). When this second warning due to the rejection of Jesus came to pass, the Jews were gathered together in a mingled crowd. Some Commentators understand the second warning to be the Day of Judgment, the Promise of the Hereafter.

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17:105
وَبِٱلْحَقِّ أَنزَلْنَـٰهُ وَبِٱلْحَقِّ نَزَلَ ۗ وَمَآ أَرْسَلْنَـٰكَ إِلَّا مُبَشِّرًا وَنَذِيرًا Wabi a l h aqqi anzaln a hu wabi a l h aqqi nazala wam a arsaln a ka ill a mubashshiran wana th eer a n
AND AS a guide towards the truth126 have We bestowed this [revelation] from on high; with this [very] truth has it come down [unto thee, O Prophet]:127 for We have sent thee but as a herald of glad tidings and a warner,
  - Mohammad Asad

Lit., "with truth" or "in truth".

I.e., it has come down to man, through the Prophet, without any alteration, omission or addition.

We have revealed the Qur'an in Truth, and with the Truth it has come down: and O Muhammad, We have sent you only to give good news to the believers and to warn the unbelievers.
  - Muhammad Farooq-i-Azam Malik
We have sent down the Quran in truth, and with the truth it has come down. We have sent you 'O Prophet' only as a deliverer of good news and a warner.
  - Mustafa Khattab
With truth have We sent it down, and with truth hath it descended. And We have sent thee as naught else save a bearer of good tidings and a warner.
  - Marmaduke Pickthall
We sent down the (Qur'an) in Truth and in Truth has it descended: and We sent thee but to give Glad Tidings and to warn (sinners). 2315 2316
  - Abdullah Yusuf Ali

The Qur-an was sent down by Allah in Truth: it was not forged by any mortal. It has descended in Truth: it was not and has not been falsified or corrupted in the process of being communicated to mankind.

The part of the Prophet was that of a Messenger: he was not responsible if the ungodly rejected it. He fulfilled his mission in promulgating and explaining it and leaving it as a legacy to the world.

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17:106
وَقُرْءَانًا فَرَقْنَـٰهُ لِتَقْرَأَهُۥ عَلَى ٱلنَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَـٰهُ تَنزِيلًا Waqur a nan faraqn a hu litaqraahu AAal a a l nn a si AAal a mukthin wanazzaln a hu tanzeel a n
[bearing] a discourse which We have gradually unfolded,128 so that thou might read it out to mankind by stages, seeing that We have bestowed it from on high step by step, as [one] revelation.129
  - Mohammad Asad

Lit., "which We have divided into [consecutive] parts" or, according to some authorities (quoted by Razi), "set forth with clarity". The rendering adopted by me allows for both these meanings.

The above verse alludes both to the historical fact that the process of the revelation of the Qur'an was gradual, extending over the twenty-three years of the Prophet's ministry, and to the fact that it is nevertheless one integral whole and can, therefore, be properly understood only if it is considered in its entirety - that is to say, if each of its passages is read in the light of all the other passages which it contains. (See also 20:114 and the corresponding note [101].)

We have divided the Qur'an into sections so that you may recite to the people with deliberation, and We have sent it down in gradual revelations to suit particular occasions.
  - Muhammad Farooq-i-Azam Malik
'It is' a Quran We have revealed in stages so that you may recite it to people at a deliberate pace. And We have sent it down in successive revelations.
  - Mustafa Khattab
And (it is) a Quran that We have divided, that thou mayest recite it unto mankind at intervals, and We have revealed it by (successive) revelation.
  - Marmaduke Pickthall
(It is) a Qur'an which We have divided (into parts from time to time) in order that thou mightest recite it to men at intervals: We have revealed it by stages. 2317
  - Abdullah Yusuf Ali

The marvel is that these parts, revealed at different times and in different circumstances, should fit together so closely and consistently as they do. All revelation is progressive. The previous revelations were also progressive. Each of them marked a stage in the world's spiritual history. Man's mind does not take in more than his spiritual state will have prepared him, for Allah's revelation comes as a light to illuminate our difficulties and show us the way in actual situations that arise.

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17:107
قُلْ ءَامِنُوا۟ بِهِۦٓ أَوْ لَا تُؤْمِنُوٓا۟ ۚ إِنَّ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ مِن قَبْلِهِۦٓ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا Qul a minoo bihi aw l a tuminoo inna alla th eena ootoo alAAilma min qablihi i tha yutl a AAalayhim yakhirroona lila th q a ni sujjad a n
Say: "Believe in it or do not believe." Behold, those who are already130 endowed with [innate] knowledge fall down upon their faces in prostration as soon as this [divine writ] is conveyed unto them,
  - Mohammad Asad

Lit., "before it" - i.e., before the Qur'an as such has come within their ken.

Say: "Whether you believe in it or not, it is true that those who were endowed with knowledge before its revelation prostrate themselves when it is recited
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Believe in this 'Quran', or do not. Indeed, when it is recited to those who were gifted with knowledge1 before it 'was revealed', they fall upon their faces in prostration,
  - Mustafa Khattab

 i.e., the faithful among the scholars of the Torah and the Gospel.

Say: Believe therein or believe not, lo! those who were given knowledge before it, when it is read unto them, fall down prostrate on their faces, adoring,
  - Marmaduke Pickthall
Say: "Whether ye 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" 2318
  - Abdullah Yusuf Ali

No one's belief or unbelief affects the beauty or grandeur of Allah's revelation. But those endowed with spiritual knowledge or insight know at once when they hear Allah's holy Word, and fall down and adore Allah. Those endowed with knowledge include those who had received previous revelations and had kept themselves free from corrupt ideas.

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17:108
وَيَقُولُونَ سُبْحَـٰنَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا Wayaqooloona sub ha na rabbin a in k a na waAAdu rabbin a lamafAAool a n
and say, "Limitless in His glory is our Sustainer! Verily, our Sustainer's promise has been fulfilled!"131
  - Mohammad Asad

This may be an allusion to the many Biblical predictions of the advent of the Prophet Muhammad, especially to Deuteronomy xviii, 15 and 18 (cf. surah {2}, note [33]). In its wider sense, however, the "fulfilment of God's promise" relates to His bestowal of a definitive revelation, the Qur'an, henceforth destined to guide man at all stages of his spiritual, cultural and social development.

and say, 'Glory be to our Rabb! Our Rabb's promise has been fulfilled.'
  - Muhammad Farooq-i-Azam Malik
and say, 'Glory be to our Lord! Surely the promise of our Lord has been fulfilled.'
  - Mustafa Khattab
Saying: Glory to our Lord! Verily the promise of our Lord must be fulfilled.
  - Marmaduke Pickthall
And say: "Glory to our Lord! truly has the promise of our Lord been fulfilled!" 2319
  - Abdullah Yusuf Ali

Those who had received previous revelations find in the Qur-an and in the Messenger who brought it, the promise of Allah fulfilled. Those who were spiritually prepared for it found in the same way the satisfaction of their spiritual yearnings: to them, also, Allah's promise was sent to be fulfilled.

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17:109
وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا ۩ Wayakhirroona lila th q a ni yabkoona wayazeeduhum khushooAA a n
And so they fall down upon their faces, weeping, and [their consciousness of God's grace] increases their humility.
  - Mohammad Asad
They fall down upon their faces, weeping as they listen, and this increases their reverence."
  - Muhammad Farooq-i-Azam Malik
And they fall down upon their faces weeping, and it increases them in humility.'
  - Mustafa Khattab
They fall down on their faces, weeping, and it increaseth humility in them.
  - Marmaduke Pickthall
They fall down on their faces in tears and it increases their (earnest) humility. 2320
  - Abdullah Yusuf Ali

A feeling of earnest humility comes to the man who realises how, in spite of his own unworthiness, he is brought, by Allah's Mercy, into touch with the most sublime Truths. Such a man is touched with the deepest emotion, which finds its outlet in tears.

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17:110
قُلِ ٱدْعُوا۟ ٱللَّهَ أَوِ ٱدْعُوا۟ ٱلرَّحْمَـٰنَ ۖ أَيًّا مَّا تَدْعُوا۟ فَلَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَٱبْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا Quli odAAoo All a ha awi odAAoo a l rra h m a na ayyan m a tadAAoo falahu alasm a o al h usn a wal a tajhar bi s al a tika wal a tukh a fit bih a wa i btaghi bayna tha lika sabeel a n
Say: "Invoke God, or invoke the Most Gracious: by whichever name you invoke Him, [He is always the One - for] His are all the attributes of perfection."132 And [pray unto Him; yet] be not too loud in thy prayer nor speak it in too low a voice, but follow a way in-between;
  - Mohammad Asad

For an explanation of the expression al-asma' al-husna (lit., "the most perfect [or "most goodly"] names"), see surah {7}, note [145]. The epithet ar-rahman - rendered by me throughout as "the Most Gracious"- has an intensive significance, denoting the unconditional, all-embracing quality and exercise of grace and mercy, and is applied exclusively to God, "who has willed upon Himself the law of grace and mercy" ({6 :12} and {54}).

O Prophet, say to them: "Whether you call Him Allah or call Him Rahman; it is all the same by whichever name you call Him because for Him are all the Finest names. Offer your Salah neither in too loud a voice nor in too low a voice but seek a middle course
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Call upon Allah or call upon the Most Compassionate- whichever you call, He has the Most Beautiful Names.' Do not recite your prayers too loudly or silently, but seek a way between.
  - Mustafa Khattab
Say (unto mankind): Cry unto Allah, or cry unto the Beneficent, unto whichsoever ye cry (it is the same). His are the most beautiful names. And thou (Muhammad), be not loud voiced in thy worship nor yet silent therein, but follow a way between.
  - Marmaduke Pickthall
Say: "Call upon Allah or call upon Rahman: by whatever name ye call upon Him (it is well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud nor speak it in a low tone but seek a middle course between." 2321 2322 2323
  - Abdullah Yusuf Ali

Cf. vii. 180. Rahman describes one of the attributes of Allah,-His grace and Mercy which come to the sinner even before he feels conscious of the need of it,-the preventive Grace which saves Allah's servants from sin. See n. 19 to i. 1. Allah can be invoked, either by His simple name, which includes all attributes, or by one of the names implying the attributes by which we try to explain His nature to our limited understanding. The attribute of Mercy in Rahman was particularly repugnant to the Pagan Arabs (see xxv. 60, and xxi. 36): that is why special stress is laid on it in the Qur-an.

These Beautiful Names of Allah are many. The hadith related by Tirmizi, accepted by some as authentic, mentions 99 names of Allah. Qadhi Muhammad Sulaiman has published an Urdu monograph on the subject, published by the Daftar Rahmatun-lil- 'Alamin Patiala, 1930. Those who wish to see a poetic Commentary on the names in the form of stories in English may consult Sir Edwin Arnold's Pearls of the Faith. Sir Edwin's stories are of unequal merit, but a fine example is furnished by No. 4, al-Malik. "The King".

Cf. vii. 205. All prayer should be pronounced with earnestness and humility, whether it is congregational prayer or the private outpouring of one's own soul. Such an attitude is not consistent with an over-loud pronunciation of the words, though in public prayers the standard of permissible loudness is naturally higher than in the case of private prayer. In public prayers, of course, the Azan or call to prayer will be in a loud voice to be heard near and far, but the chants from the Sacred Book should be neither so loud as to attract the hostile notice of those who do not believe not so low in tone as not to be heard by the whole congregation.

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17:111
وَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُۥ شَرِيكٌ فِى ٱلْمُلْكِ وَلَمْ يَكُن لَّهُۥ وَلِىٌّ مِّنَ ٱلذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًۢا Waquli al h amdu lill a hi alla th ee lam yattakhi th waladan walam yakun lahu shareekun fee almulki walam yakun lahu waliyyun mina a l thth ulli wakabbirhu takbeer a n
and say: "All praise is due to God, who begets no offspring,133 and has no partner in His dominion, and has no weakness, and therefore no need of any aid"134 - and [thus] extol His limitless greatness.
  - Mohammad Asad

Lit., "who has not taken unto Himself [or "begotten"] a son" - i.e., who is free of the imperfection inherent in the concept of begetting a child as an extension of one's own being. Since this statement not merely refutes the Christian doctrine of Jesus as "the son of God" but, beyond that, stresses the logical impossibility of connecting such a concept with God, the clause is best rendered in the present tense, and the noun walad in its primary sense of "offspring", which applies to a child of either sex.

Lit., "and has no protector [to aid Him] on account of any [supposed] weakness [on His part]".

and say: "Praise be to Allah, the One Who has begotten no son and Who has no partner in His Kingdom; nor He is helpless to need a protector, and glorify His greatness in the best possible way."
  - Muhammad Farooq-i-Azam Malik
And say, 'All praise is for Allah, Who has never had 'any' offspring;1 nor does He have a partner in 'governing' the kingdom;2 nor is He pathetic, needing a protector.3 And revere Him immensely.'
  - Mustafa Khattab

 i.e., Jesus, Ezra, or the angels.

 i.e., another god equal to Him.

 i.e., the idols.

And say: Praise be to Allah, Who hath not taken unto Himself a son, and Who hath no partner in the Sovereignty, nor hath He any protecting friend through dependence. And magnify Him with all magnificence.
  - Marmaduke Pickthall
Say: "Praise be 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!" 2324
  - Abdullah Yusuf Ali

A first step towards the understanding of Allah's attributes is to clear our mind from superstitions, such as that Allah begot a son, or that He has partners, or that He is dependent upon other beings to protect Him from harm and humiliation. We must realise that He is the One and Peerless. His greatness and glory are above anything we can conceive: but using our highest spiritual ideas, we must declare forth His greatness and glory. The Sura began with singing the glory and praises of Allah: it ends on the same note, concluding the argument. The next Sura takes up the same theme from another point of view, and opens with the same note, "Praise be to Allah".

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