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Surah 17. Al-Israa

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17:26
وَءَاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا Wa a ti tha alqurb a h aqqahu wa a lmiskeena wa i bna a l ssabeeli wal a tuba thth ir tab th eer a n
And give his due to the near of kin,30 as well as to the needy and the wayfarer,31 but do not squander [thy substance] senselessly.32
  - Mohammad Asad

In this instance, "his due" evidently refers to the loving consideration due to one's relatives (Zamakhsharl and Razi); those of them who are in a state of want are included in the subsequent mention of "the needy" (al-miskin).

Regarding this expression, see surah {2}, note [145].

Lit., "with [utter] squandering" (tabdhiran) i.e., senselessly and to no good purpose. It is to be borne in mind that the term tabdhir does not relate to the quantity but, rather, to the purpose of one's spending. Thus, Ibn'Abbas and Ibn Mas'ud (both of them quoted by Tabari) defined tabdhlr as "spending without a righteous purpose" or "in a frivolous (batil) cause": and Mujahid is reported (ibid.) to have said, "If a man were to spend all that he possesses in a righteous cause, it could not be termed squandering; but if he spends even a small amount in a frivolous cause, it is squandering."

You shall give to your relatives their due and to the needy and to the wayfarers. You shall not be a spendthrift
  - Muhammad Farooq-i-Azam Malik
Give to close relatives their due, as well as the poor and 'needy' travellers. And do not spend wastefully.
  - Mustafa Khattab
Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness.
  - Marmaduke Pickthall
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. 2208 2209
  - Abdullah Yusuf Ali

In the Jewish Decalogue, which was given to a primitive and hard-hearted people, this refinement of Kindness,-to those in want and to wayfarers (i.e., total strangers whom you come across) finds no place. Nor was there much danger of their wasting their substance out of exuberance. Even the command "to honour thy father and mother" comes after the ceremonial observance of the Sabbath. With us, the worship of Allah is linked up with kindness-to parents, kindred, those in want, those who are far from their homes though they may be total strangers to us. It is not mere verbal kindness. They have certain rights which must be fulfilled.

All charity , kindness, and help are conditioned by our own resources. There is no merit if we merely spend out of bravado or for idle show. How many families are ruined by extravagant expenses at weddings, funerals, etc., or (as they may call it) to "oblige friends or relatives", or to give to able-bodied beggars? To no one was this command more necessary than it is to Muslims of the present day.

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17:27
إِنَّ ٱلْمُبَذِّرِينَ كَانُوٓا۟ إِخْوَٰنَ ٱلشَّيَـٰطِينِ ۖ وَكَانَ ٱلشَّيْطَـٰنُ لِرَبِّهِۦ كَفُورًا Inna almuba thth ireena k a noo ikhw a na a l shshay at eeni wak a na a l shshay ta nu lirabbihi kafoor a n
Behold, the squanderers are, indeed, of the ilk of the satans - inasmuch as Satan has indeed proved most ungrateful to his Sustainer.33
  - Mohammad Asad

Since squandering - in the sense explained in the preceding note - implies an utter lack of gratitude for the gift of sustenance bestowed by God upon man, the squanderers are described as being "of the ilk [lit., "brethren"] of the satans". Regarding the deeper meaning of the terms "satans" and "satanic", see surah {15}, note [16].

- as spendthrifts are the brethren of shaitan and shaitan is ever ungrateful to His Rabb.
  - Muhammad Farooq-i-Azam Malik
Surely the wasteful are 'like' brothers to the devils. And the Devil is ever ungrateful to his Lord.
  - Mustafa Khattab
Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord.
  - Marmaduke Pickthall
Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (Himself) ungrateful. 2210
  - Abdullah Yusuf Ali

Spendthrifts are not merely fools. They are of the same family as the Satans. And the Satan himself-fell by his ingratitude to Allah. So those who misuse or squander Allah's gifts are also ungrateful to Allah.

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17:28
وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ٱبْتِغَآءَ رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلًا مَّيْسُورًا Waimm a tuAAri d anna AAanhumu ibtigh a a ra h matin min rabbika tarjooh a faqul lahum qawlan maysoor a n
And if thou [must] turn aside from those [that are in want, because thou thyself art] seeking to obtain thy Sustainer's grace and hoping for it,34 at least speak unto them with gentle speech.
  - Mohammad Asad

I.e., "because thou art thyself in want, and therefore unable to help others".

You shall speak courteously to needy persons if you are waiting for your Rabb's bounty and you lack the means to assist them.
  - Muhammad Farooq-i-Azam Malik
But if you must turn them down 'because you lack the means to give'- while hoping to receive your Lord's bounty- then 'at least' give them a kind word.
  - Mustafa Khattab
But if thou turn away from them, seeking mercy from thy Lord, for which thou hopest, then speak unto them a reasonable word.
  - Marmaduke Pickthall
And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect yet speak to them a word of easy kindness. 2211
  - Abdullah Yusuf Ali

You may have to "turn away" from people for two reasons. (1) You may not have the wherewithal with which to entertain them and give them their rights; or (2) you may have to give them a wide berth because their thoughts are not as your thoughts. In either case there is no need to speak harshly to them. Your words should be those of "easy kindness", i.e., the sort of kindness (not merely frigid politeness) which flows from pity and understanding and smooths over unnecessary difficulties in human intercourse.

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17:29
وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ ٱلْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا Wal a tajAAal yadaka maghloolatan il a AAunuqika wal a tabsu t h a kulla albas t i fataqAAuda malooman ma h soor a n
And neither allow thy hand to remain shackled to thy neck,35 nor stretch it forth to the utmost limit [of thy capacity], lest thou find thyself blamed [by thy dependents], or even destitute.
  - Mohammad Asad

A metaphor signifying miserliness and, in particular, unwillingness to help others (cf. a similar expression in 5:64 ).

You shall neither tie your hands to your neck (be miserly) nor stretch them forth to their utmost reach (be prodigal), lest you sit back, blameworthy, destitute.
  - Muhammad Farooq-i-Azam Malik
Do not be so tight-fisted, for you will be blameworthy; nor so open-handed, for you will end up in poverty.
  - Mustafa Khattab
And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded.
  - Marmaduke Pickthall
Make not thy hand tied (like a niggard's) to thy neck nor stretch it forth to its utmost reach so that thou become blameworthy and destitute. 2212
  - Abdullah Yusuf Ali

Cf. the phrase for niggardliness in v. 64. We are not to be so lavish as to make ourselves destitute and incur the just censure of wise men, nor is it becoming to keep back our resources from the just needs of those who have a right to our help. Even strangers have such a right, as we saw in xvii. 26 above. But we must keep a just measure between our capacity and other people's needs.

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17:30
إِنَّ رَبَّكَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرًۢا بَصِيرًا Inna rabbaka yabsu t u a l rrizqa liman yash a o wayaqdiru innahu k a na biAAib a dihi khabeeran ba s eer a n
Behold, thy Sustainer grants abundant sustenance, or gives it in scant measure, unto whomever He wills: verily, fully aware is He of [the needs of] His creatures, and sees them all.
  - Mohammad Asad
Surely your Rabb gives abundantly to whom He pleases and sparingly to whom He wills, for He is aware of the condition of His servants and observes them closely.
  - Muhammad Farooq-i-Azam Malik
Surely your Lord gives abundant or limited provisions to whoever He wills. He is certainly All-Aware, All-Seeing of His servants.
  - Mustafa Khattab
Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo, He was ever Knower, Seer of His slaves.
  - Marmaduke Pickthall
Verily thy Lord doth provide sustenance in abundance for whom He pleaseth and He provideth in a just measure: for He doth know and regard all His servants. 2213
  - Abdullah Yusuf Ali

If a foolish spendthrift pretends that his generosity, even if it ruins himself, is good for other people, he is reminded that Allah will take care of all. He knows every one's true needs and cares for them. He gives in abundance to some, but in all cases He gives in just measure. Who are we to pretend to greater generosity?

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17:31
وَلَا تَقْتُلُوٓا۟ أَوْلَـٰدَكُمْ خَشْيَةَ إِمْلَـٰقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْـًٔا كَبِيرًا Wal a taqtuloo awl a dakum khashyata iml a qin na h nu narzuquhum waiyy a kum inna qatlahum k a na khi t an kabeer a n
Hence, do not kill your children for fear of poverty:36 it is We who shall provide sustenance for them as well as for you. Verily, killing them is a great sin.
  - Mohammad Asad

Historically. this may be a reference to the pre-Islamic Arabian custom of burying unwanted female children alive (see note [4] on {81:8-9}, as well as to the occasional - though much rarer - sacrifices of male children to some of their gods (see Zamakhshari's comments on 6:137 ). Beyond this, however, the above prohibition has a timeless validity inasmuch as it relates also to abortions undertaken "for fear of poverty", i.e., on purely economic grounds.

You shall not kill your children for fear of want, for it is We Who provide sustenance for them as well as for you; surely killing them is a great blunder.
  - Muhammad Farooq-i-Azam Malik
Do not kill your children for fear of poverty. We provide for them and for you. Surely killing them is a heinous sin.
  - Mustafa Khattab
Slay not your children, fearing a fall to poverty, We shall provide for them and for you. Lo! the slaying of them is great sin.
  - Marmaduke Pickthall
Kill not your children for fear of want: We shall provide sustenance for them as well as for you: verily the killing of them is a great sin. 2214
  - Abdullah Yusuf Ali

The Arabs were addicted to female infanticide. In a society perpetually at war a son was a source of strength whereas a daughter was a source of weakness. Even now infanticide is not unknown in other countries for economic reasons. This crime against children's lives is here characterised as one of the greatest of sins.

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17:32
وَلَا تَقْرَبُوا۟ ٱلزِّنَىٰٓ ۖ إِنَّهُۥ كَانَ فَـٰحِشَةً وَسَآءَ سَبِيلًا Wal a taqraboo a l zzin a innahu k a na f ah ishatan was a a sabeel a n
And do not commit adultery37 - for, behold, it is an abomination and an evil way.
  - Mohammad Asad

Lit., "do not come near adultery", thus intensifying the prohibition. It is to be noted that the term zina signifies all sexual intercourse between a man and a woman who are not husband and wife, irrespective of whether either of them is married to another partner or not; hence, it denotes both "adultery" and "fornication" in the English senses of these terms.

You shall not commit adultery; surely it is a shameful deed and an evil way (opening the door to other evils).
  - Muhammad Farooq-i-Azam Malik
Do not go near adultery. It is truly a shameful deed and an evil way.
  - Mustafa Khattab
And come not near unto adultery. Lo! it is an abomination and an evil way.
  - Marmaduke Pickthall
Nor come nigh to adultery: for it is a shameful (deed) and an evil opening the road (to other evils). 2215
  - Abdullah Yusuf Ali

Adultery is not only shameful in itself and inconsistent with any self-respect or respect for others, but it opens the road to many evils. It destroys the basis of the family: it works against the interests of children born or to be born; it may cause murders and feuds and loss of reputation and property, and also loosen permanently the bonds of society. Not only should it be avoided as a sin, but any approach or temptation to it should be avoided.

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17:33
وَلَا تَقْتُلُوا۟ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ ۗ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِۦ سُلْطَـٰنًا فَلَا يُسْرِف فِّى ٱلْقَتْلِ ۖ إِنَّهُۥ كَانَ مَنصُورًا Wal a taqtuloo a l nnafsa allatee h arrama All a hu ill a bi a l h aqqi waman qutila ma th looman faqad jaAAaln a liwaliyyihi sul ta nan fal a yusrif fee alqatli innahu k a na man s oor a n
And do not take any human being's life - [the life] which God has willed to be sacred - otherwise than in [the pursuit of] justice.38 Hence, if anyone has been slain wrongfully, We have empowered the defender of his rights [to exact a just retribution];39 but even so, let him not exceed the bounds of equity in [retributive] killing.40 [And as for him who has been slain wrongfully -] behold, he is indeed succoured [by God]!41
  - Mohammad Asad

I.e., in the execution of a legal sentence or in a just war (see {2: 190} and the corresponding note [167]), or in individual, legitimate self-defence.

This refers to the legal punishment for homicide, termed qisas ("just retribution") and explained in {2: 178} and the corresponding notes. In the present context, the term wali ("protector" or "defender of [one's] rights") is usually taken to mean the heir or next of kin of the victim. Zamakhshari, however, observes that it may also apply to the government (as-sultan): an interpretation which is obviously based on the concept of the government as the "protector" or "defender of the rights" of all its citizens. As regards the expression qutila mazluman ("slain wrongfully"), it is obvious that it refers only to cases of willful homicide, since the concept of zulm applies in the Qur'an exclusively to intentional and never to accidental wrongdoing.

Thus, the defender of the victim's rights (in this case, a court of justice) is not only not entitled to impose a capital sentence on any but the actual murderer or murderers, but may also, if the case warrants it, concede mitigating circumstances and refrain from capital punishment altogether.

I.e., he is avenged in this world by the retribution exacted from his murderer, and in the life to come, blessed by the special grace which God bestows on all who have been slain without any legal or moral justification (Razi). Some of the commentators, however, relate the pronoun "he" to the defender of the victim's rights, respectively, to the latter's heir or next of kin, and explain the above phrase as meaning "he is sufficiently helped by the law of just retribution (qisas) and should not, therefore, demand any punishment in excess of what is equitable".

You shall not kill anyone whom Allah has forbidden, except for just cause under the law. If anyone is killed unjustly, We have granted the right of retribution to his heir, but let him not carry his vengeance too far in killing the culprit through taking the law in his own hands, as he is supported by the law.
  - Muhammad Farooq-i-Azam Malik
Do not take a 'human' life- made sacred by Allah- except with 'legal' right.1 If anyone is killed unjustly, We have given their heirs2 the authority, but do not let them exceed limits in retaliation,3 for they are already supported 'by law'.
  - Mustafa Khattab

 For example, in retaliation for intentional killing through legal channels.

 Here the word wali, “heir,” actually means awliyâ' or “heirs,” which includes the closest relatives, both men and women.

 By killing anyone other than the killer, or killing others with the killer.

And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.
  - Marmaduke Pickthall
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). 2216
  - Abdullah Yusuf Ali

On the subject of Qisas see ii. 178 and the notes thereto. Under the strict limitations there laid down, a Iife may be taken for a life. The heir is given the right to demand the life; but he must not exceed due bounds, because he is helped by the Law. Some Commentators understand "he" in "he is helped (by the Law)" to refer to the heir of the person against whom Qisas is sought. He too will be helped by the Law, if the heir of the first slain exceeds the bounds of Law.

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17:34
وَلَا تَقْرَبُوا۟ مَالَ ٱلْيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُۥ ۚ وَأَوْفُوا۟ بِٱلْعَهْدِ ۖ إِنَّ ٱلْعَهْدَ كَانَ مَسْـُٔولًا Wal a taqraboo m a la alyateemi ill a bi a llatee hiya a h sanu h att a yablugha ashuddahu waawfoo bi a lAAahdi inna alAAahda k a na masool a n
And do not touch the substance of an orphan, save to improve it, before he comes of age.42 And be true to every promise - for, verily, [on Judgment Day] you will be called to account for every promise which you have made!43
  - Mohammad Asad

See surah {6}, note [149].

Lit., "every promise shall be asked about" or "investigated".

You shall not go near the property of an orphan, except with the good intention of improving it, until he attains his maturity. You shall fulfill your pledges; surely you shall be held accountable for your pledges.
  - Muhammad Farooq-i-Azam Malik
Do not come near the wealth of the orphan- unless intending to enhance it- until they attain maturity. Honour 'your' pledges, for you will surely be accountable for them.
  - Mustafa Khattab
Come not near the wealth of the orphan save with that which is better till he come to strength; and keep the covenant. Lo! of the covenant it will be asked.
  - Marmaduke Pickthall
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). 2217 2218 2219 2220
  - Abdullah Yusuf Ali

Cf. vi. 152, and other passages relating to orphans, e.g., ii. 220. If an orphan's property is touched at all, it should be to improve it, or to give him something better than he had before,-never to take a personal advantage for the benefit of the guardian. A bargain that may be quite fair as between two independent persons would be, under this verse, unfair as between a guardian and his orphan ward until the latter attains the full age of understanding.

Ashuddahu means the age when the orphan reaches his full maturity of strength and understanding, say between the ages of 18 and 30. The age of legal maturity may be 18 (as for certain purposes in India) or 21 (as in England). For certain purposes in Muslim law it may be less than 18. In the orphan's interest a much stricter standard is required in his case.

The definite article al has here a generic meaning, and is best translated by "every".

From the context the engagements referred to would relate to beneficial contracts connected with the orphan's property or promises or undertakings given by the guardian or implied in the terms of his appointment. But the words are general and may be interpreted in the general sense. Note that this sentence does not occur in the similar passage in vi. 152, where there was a discussion of social laws: it is appropriate here, where the discussion is about the guardian's personal and individual responsibility.

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17:35
وَأَوْفُوا۟ ٱلْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا۟ بِٱلْقِسْطَاسِ ٱلْمُسْتَقِيمِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا Waawfoo alkayla i tha kiltum wazinoo bi a lqis ta si almustaqeemi tha lika khayrun waa h sanu taweel a n
And give full measure whenever you measure, and weigh with a balance that is true:44 this will be [for your own] good, and best in the end.
  - Mohammad Asad

Lit., "straight" (mustaqim)-a term which in the Qur'an has invariably a spiritual or moral connotation. Hence, as in the similar phrase in {6: 152}, the above injunction applies not merely to commercial transactions but to all dealings between man and man.

You shall give full measure, when you measure, and weigh with even scale; this is the best way and will prove to be the best in the end.
  - Muhammad Farooq-i-Azam Malik
Give in full when you measure, and weigh with an even balance. That is fairest and best in the end.
  - Mustafa Khattab
Fill the measure when ye measure, and weigh with a right balance; that is meet, and better in the end.
  - Marmaduke Pickthall
Give full measure when ye measure and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination. 2221
  - Abdullah Yusuf Ali

Giving just measure and weight is not only right in itself but is ultimately to the best advantage of the person who gives it.

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17:36
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ ۚ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَـٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًا Wal a taqfu m a laysa laka bihi AAilmun inna a l ssamAAa wa a lba s ara wa a lfu a da kullu ol a ika k a na AAanhu masool a n
And never concern thyself with anything of which thou hast no knowledge:45 verily, [thy] hearing and sight and heart - all of them - will be called to account for it [on Judgment Day]!
  - Mohammad Asad

Or: "do not follow [or "pursue"] anything...", etc. This would seem to relate to groundless assertions about events or people (and hence to slander or false testimony), to statements based on guesswork unsupported by evidence, or to interfering in social situations which one is unable to evaluate correctly.

You shall not follow anyone blindly in those matters of which you have no knowledge, surely the use of your ears and the eyes and the heart - all of these, shall be questioned on the Day of Judgement.
  - Muhammad Farooq-i-Azam Malik
Do not follow what you have no 'sure' knowledge of. Indeed, all will be called to account for 'their' hearing, sight, and intellect.
  - Mustafa Khattab
(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart--of each of these it will be asked.
  - Marmaduke Pickthall
And pursue not that of which thou hast 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). 2222
  - Abdullah Yusuf Ali

Idle curiosity may lead us to nose into evil, through our ignorance that it is evil. We must guard against every such danger. We must only hear the things that are known to us to be of good report, and see things that are good and instructive and entertain in our hearts feelings or in our minds ideas that we have reason to expect will be spiritually profitable to us. We shall be called to account for the exercise of every faculty that has been given to us. This goes a little farther than a famous sculpture on a Japanese temple in which three monkeys are shown as putting their hands to their ears, eyes, and mouths, respectively, to show that they were not prepared to hear any evil, or see any evil, or speak any evil. Here idle curiosity is condemned. Futility is to be avoided even if it does not reach the degree of positive evil.

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17:37
وَلَا تَمْشِ فِى ٱلْأَرْضِ مَرَحًا ۖ إِنَّكَ لَن تَخْرِقَ ٱلْأَرْضَ وَلَن تَبْلُغَ ٱلْجِبَالَ طُولًا Wal a tamshi fee alar d i mara h an innaka lan takhriqa alar d a walan tablugha aljib a la t ool a n
And walk not on earth with haughty self-conceit for, verily thou canst never rend the earth asunder, nor canst thou ever grow as tall as the mountains!
  - Mohammad Asad
You shall not walk arrogantly on the earth, for you can neither rend the earth asunder nor attain the height of the mountains.
  - Muhammad Farooq-i-Azam Malik
And do not walk on the earth arrogantly. Surely you can neither crack the earth nor stretch to the height of the mountains.
  - Mustafa Khattab
And walk not in the earth exultant. Lo! thou canst not rend the earth, nor canst thou stretch to the height of the hills.
  - Marmaduke Pickthall
Nor walk on the earth with insolence: for thou canst not rend the earth asunder nor reach the mountains in height. 2223
  - Abdullah Yusuf Ali

Insolence, or arrogance, or undue elation at our powers or capacities, is the first step to many evils. Besides, it is unjustified. All our gifts are from Allah.

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17:38
كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُۥ عِندَ رَبِّكَ مَكْرُوهًا Kullu tha lika k a na sayyiohu AAinda rabbika makrooh a n
The evil of all this is odious in thy Sustainer's sight:46
  - Mohammad Asad

According to some commentators, this condemnation refers to what has been mentioned in the preceding two verses; more probably, however, it extends to the subject-matter of all the prohibitions -whether enunciated as such or merely implied - in verses {22-37}.

All these and their evil aspects are hateful in the sight of your Rabb.
  - Muhammad Farooq-i-Azam Malik
The violation of any of these 'commandments' is detestable to your Lord.
  - Mustafa Khattab
The evil of all that is hateful in the sight of thy Lord.
  - Marmaduke Pickthall
Of all such things the evil is hateful in the sight of thy Lord.
  - Abdullah Yusuf Ali

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17:39
ذَٰلِكَ مِمَّآ أَوْحَىٰٓ إِلَيْكَ رَبُّكَ مِنَ ٱلْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَتُلْقَىٰ فِى جَهَنَّمَ مَلُومًا مَّدْحُورًا Tha lika mimm a aw ha ilayka rabbuka mina al h ikmati wal a tajAAal maAAa All a hi il a han a khara fatulq a fee jahannama malooman mad h oor a n
this is part of that knowledge of right and wrong with which thy Sustainer has inspired thee.47 Hence, do not set up any other deity side by side with God,48 lest thou be cast into hell, blamed [by thyself] and rejected [by Him]!
  - Mohammad Asad

Or: "which thy Sustainer has revealed to thee". It is to be noted that the noun hikmah, usually signifying "wisdom", is derived from the verb hakama ("he prevented" or "restrained [him or it]", i.e., from acting in an undesirable manner). Hence, the primary meaning of hikmah is "that which prevents one from evil or ignorant behaviour" (cf. Lane II, 617); in its positive sense, it signifies "[conscious] insight into that which is most excellent" (Lisan al-'Arab, Taj al-'Arus). Inasmuch as this term refers here, in particular, to what is "odious in God's sight", it implies moral discrimination (or "the knowledge of right and wrong") on the part of men; and this, in its turn, presupposes the existence of an absolute, God-willed standard of moral values.

Since there is no basis for an acceptance of absolute moral values - i.e., values that are independent of time and social circumstances - without a belief in God and His ultimate judgment, the passage ends, as it began, with a call to a cognition of God's oneness and uniqueness.

This is but a part of the wisdom which your Rabb has revealed to you. Do not associate other deities as object of worship, lest you should be cast into hell, blameworthy rejected.
  - Muhammad Farooq-i-Azam Malik
This is part of the wisdom which your Lord has revealed to you 'O Prophet'. And do not set up any other god with Allah 'O humanity', or you will be cast into Hell, blameworthy, rejected.
  - Mustafa Khattab
This is (part) of that wisdom wherewith thy Lord hath inspired thee (O Muhammad). And set not up with Allah any other god, lest thou be cast into hell, reproved, abandoned.
  - Marmaduke Pickthall
These are among the (precepts of) wisdom which thy Lord Has revealed to thee. Take not with Allah another object of worship lest thou shouldst be thrown into Hell blameworthy and rejected. 2224 2225
  - Abdullah Yusuf Ali

The moral law, as expounded in xvii. 23-39 is far in advance of the bare Decalogue in that it searches out motives, and draws pointed attention to the weak and helpless if we are to reach any real understanding of Allah. It begins with a mention of the worship of Allah, the One True God and ends with a similar mention to close the argument, thus emphasizing the fact that the love of Allah embraces the love of man and practical help of our fellow-creatures.

"Blameworthy" carries us back by reminiscence to xvii. 29, between which and this verse there is mention of crimes committed out of covetousness and a selfish disregard of other people's rights. "Rejected" carries back our reminiscence to xvii. 18, from which to here we have a reference to crimes that lead to deprivation of Allah's grace. The latter is of course wider than the former. Note how subtly the two streams of thought are here conjoined.

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17:40
أَفَأَصْفَىٰكُمْ رَبُّكُم بِٱلْبَنِينَ وَٱتَّخَذَ مِنَ ٱلْمَلَـٰٓئِكَةِ إِنَـٰثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا Afaa s f a kum rabbukum bi a lbaneena wa i ttakha th a mina almal a ikati in a than innakum lataqooloona qawlan AAa th eem a n
HAS, THEN, your Sustainer distinguished you by [giving you] sons, and taken unto Himself daughters in the guise of angels?49 Verily, you are uttering a dreadful saying!
  - Mohammad Asad

Lit., "and taken unto Himself, out of the angels, females": an allusion to the pre-Islamic Arabian belief that the angels - conceived of as a kind of female sub-deities - were God's "daughters", and this despite the pagan Arabs' contempt for female offspring (cf. {16: 57-59} and the corresponding notes). In its wider implication, this rhetorical question is meant to bring out the absurdity of the supposition that God's divinity could be projected into, or shared by, any other being (cf. {6 :100-101}).

What! Has your Rabb preferred to give you sons and adopted angels as daughters for Himself? Certainly you are uttering a monstrous statement.
  - Muhammad Farooq-i-Azam Malik
Has your Lord favoured you 'pagans' with sons and taken angels as 'His' daughters?1 You are truly making an outrageous claim.
  - Mustafa Khattab

 Some pagans had the belief that the angels are the daughters of Allah.

Hath your Lord then distinguished you (O men of Mecca) by giving you sons, and hath chosen for Himself females from among the angels? Lo! verily ye speak an awful word!
  - Marmaduke Pickthall
Has then your Lord (O Pagans!) preferred for you sons and taken for Himself daughters among the angels? Truly ye utter a most dreadful saying! 2226
  - Abdullah Yusuf Ali

Cf. xvi. 57-59. Insistence on true worship means also exclusion of false worship or worship derogatory to Allah. In circles where daughters were despised and even their lives had to be protected by special legislation, what could have been dreadful than ascribing daughters to Allah?

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17:41
وَلَقَدْ صَرَّفْنَا فِى هَـٰذَا ٱلْقُرْءَانِ لِيَذَّكَّرُوا۟ وَمَا يَزِيدُهُمْ إِلَّا نُفُورًا Walaqad s arrafn a fee h atha alqur a ni liya thth akkaroo wam a yazeeduhum ill a nufoor a n
And, indeed, many facets have We given [to Our message] in this Qur'an, so that they [who deny the truth] might take it to heart: but all this only increases their aversion.
  - Mohammad Asad
We have explained things in various ways in this Qur'an so that they may receive admonition, yet it has only added to their aversion.
  - Muhammad Farooq-i-Azam Malik
We have surely varied 'the signs' in this Quran so perhaps they may be mindful, but it only drives them farther away.
  - Mustafa Khattab
We verily have displayed (Our warnings) in this Qur'an that they may take heed, but it increaseth them in naught save aversion.
  - Marmaduke Pickthall
We have explained (things) in various (ways) in this Qur'an in order that they may receive admonition but it only increases their flight (from the Truth)! 2227
  - Abdullah Yusuf Ali

Things are explained in the Qur-an from all points of view, individual and national, by means of stories, parables, and figures of speech, and by way of categorical commands. But those who are evil, instead of profiting by such instruction, often go farther and farther away from the Truth.

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17:42
قُل لَّوْ كَانَ مَعَهُۥٓ ءَالِهَةٌ كَمَا يَقُولُونَ إِذًا لَّٱبْتَغَوْا۟ إِلَىٰ ذِى ٱلْعَرْشِ سَبِيلًا Qul law k a na maAAahu a lihatun kam a yaqooloona i th an la i btaghaw il a th ee alAAarshi sabeel a n
Say: "If there were - as some people assert - [other] deities side by side with Him, surely [even] they would have to strive to find a way unto Him who is enthroned on His almightiness?"50
  - Mohammad Asad

The term 'arsh (lit., "throne" or, more properly, "seat of power") is used in the Qur'an to denote God's absolute sway over all that exists; hence, the expression dhu 'l-'arsh may be suitably rendered as "He who is enthroned in His almightiness". Beyond this, the commentators are not entirely agreed as to the purport of the above sentence. Some take it to mean that "had there been other deities apart from God, they would endeavour to deprive Him of some or all of His power, and would thus create chaos in the universe". Others - and most prominently among them Tabarl and Ibn Kathlr - have a far better, though somewhat more complicated explanation to offer. Starting from the legitimate assumption that those who believe in the existence of other deities or divine powers apart from God regard them as no more than mediators between man and Him, the argument runs thus: If those alleged divine or semi-divine "mediators" would really exist, then it is obvious that, being no more than mediators, even they would have to recognize Him as the Supreme Being - which would amount to admitting that they have no power of their own but are, in the last resort, entirely dependent on and subject to Him: and this unavoidable conclusion implies a negation of any divinity in those imaginary "mediators". This being so, is it not far more reasonable for man to turn directly to God, who is almighty, all-seeing, all-hearing, and has therefore no need of any mediator?

Tell them: If there were other gods besides Him as the mushrikin say, they would have certainly tried to find a way to dethrone the Master of the Throne.
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Had there been other gods besides Him- as they claim- then they would have certainly sought a way to 'challenge' the Lord of the Throne.'
  - Mustafa Khattab
Say (O Muhammad, to the disbelievers): If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne.
  - Marmaduke Pickthall
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! 2228
  - Abdullah Yusuf Ali

There is only One True God. But if, as polytheists say, there had been subsidiary gods, they would yet have had to submit to the Throne of the Supreme God, and worship Him.

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17:43
سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا Sub ha nahu wataAA a l a AAamm a yaqooloona AAuluwwan kabeer a n
Limitless is He in His glory, and sublimely, immeasurably exalted above anything that men may say [about Him]!51
  - Mohammad Asad

See surah {6}, note [88].

Glory be to Him! He is far above the things that they say about Him.
  - Muhammad Farooq-i-Azam Malik
Glorified and Highly Exalted is He above what they claim!
  - Mustafa Khattab
Glorified is He, and High Exalted above what they say!
  - Marmaduke Pickthall
Glory to him! He is high above all that they say! Exalted and Great (beyond measure)!
  - Abdullah Yusuf Ali

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17:44
تُسَبِّحُ لَهُ ٱلسَّمَـٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًا Tusabbi h u lahu a l ssam a w a tu a l ssabAAu wa a lar d u waman feehinna wain min shayin ill a yusabbi h u bi h amdihi wal a kin l a tafqahoona tasbee h ahum innahu k a na h aleeman ghafoor a n
The seven heavens52 extol His limitless glory, and the earth, and all that they contain; and there is not a single thing but extols His limitless glory and praise: but you [O men] fail to grasp the manner of their glorifying Him!53 Verily, He is forbearing, much-forgiving!
  - Mohammad Asad

For an explanation of this expression, see surah {2}, note [20].

I.e., although everything in creation bears witness to the existence of a conscious Creative Will, man is only too often blind and deaf to this overwhelming evidence of God's ever-present almightiness.

The seven heavens, the earth and all beings therein declare His glory. There is not a single thing but glorifies Him with His praise, but you do not understand their hymns of His glory. The fact is that He is very Forbearing, Forgiving.
  - Muhammad Farooq-i-Azam Malik
The seven heavens, the earth, and all those in them glorify Him. There is not a single thing that does not glorify His praises- but you 'simply' cannot comprehend their glorification. He is indeed Most Forbearing, All-Forgiving.
  - Mustafa Khattab
The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymneth his praise; but ye understand not their praise. Lo! He is ever Clement, Forgiving.
  - Marmaduke Pickthall
The seven heavens and the earth and all beings therein declare His glory: there not a thing but celebrates His praise; and yet ye understand not how they declare His glory! Verily He is Oft- Forbearing Most Forgiving! 2229
  - Abdullah Yusuf Ali

All Creation, animate and inanimate, sings Allah's praises and celebrates His glory,-animate, with consciousness, and inanimate, in the evidence which it furnishes of the unity and glory of Allah. All Nature bears witness to His power, wisdom, and goodness. It is only "ye", i.e., those who reject the whole trend of your nature and deny Faith simply because ye have been given a limited amount of choice and free-will,-it is only such as "ye" that understand not what every other creature understands and proclaims with joy and pride. What must be your degradation! And yet Allah bears with you and forgives you! Such is His goodness!

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17:45
وَإِذَا قَرَأْتَ ٱلْقُرْءَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ حِجَابًا مَّسْتُورًا Wai tha qarata alqur a na jaAAaln a baynaka wabayna alla th eena l a yuminoona bi a l a khirati h ij a ban mastoor a n
But [thus it is:]54 whenever thou recitest the Qur'an, We place an invisible barrier between thee and those who will not believe in the life to come:
  - Mohammad Asad

This passage connects with verse {41} above.

When you recite the Qur'an, We put a hidden barrier between you and those who do not believe in the hereafter.
  - Muhammad Farooq-i-Azam Malik
When you 'O Prophet' recite the Quran, We put a hidden barrier between you and those who do not believe in the Hereafter.
  - Mustafa Khattab
And when thou recitest the Qu'ran We place between thee and those who believe not in the Hereafter a hidden barrier;
  - Marmaduke Pickthall
When thou dost recite the Qur'an We put between thee and those who believe not in the Hereafter a veil invisible: 2230
  - Abdullah Yusuf Ali

Veil invisible: Some Commentators understand mastur here as equivalent to satir: a veil that makes invisible, a thick or dark veil. But I think that the meaning of mastur (in the passive voice) as "hidden or invisible" is more consonant with the whole passage. If all nature, external and within ourselves, declares Allah's glory, those unfortunate who cut themselves off from their better nature are isolated from the true servants of Allah and the revelation of Allah, because (1) they are unfit for being in their company, and (2) because the servants of Allah and the revelation of Allah must be protected from the pain which blasphemy or rebellion must cause to their unsullied nature. The veil is none the less real even though it is invisible.

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