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Surah 17. Al-Israa

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17:51
أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِى صُدُورِكُمْ ۚ فَسَيَقُولُونَ مَن يُعِيدُنَا ۖ قُلِ ٱلَّذِى فَطَرَكُمْ أَوَّلَ مَرَّةٍ ۚ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَىٰ هُوَ ۖ قُلْ عَسَىٰٓ أَن يَكُونَ قَرِيبًا Aw khalqan mimm a yakburu fee s udoorikum fasayaqooloona man yuAAeedun a quli alla th ee fa t arakum awwala marratin fasayunghi d oona ilayka ruoosahum wayaqooloona mat a huwa qul AAas a an yakoona qareeb a n
or any [other] substance which, to your minds, appears yet farther removed [from life]!"58 And [if] thereupon they ask, "Who is it that will bring us back [to life]?" - say thou: "He who has brought you into being in the first instance." And [if] thereupon they shake their heads at thee [in disbelief] and ask, "When shall this be?" - say thou: "It may well be soon,
  - Mohammad Asad

Lit., "or any created matter which, in your hearts, appears yet more difficult" - i.e., even less susceptible of having or receiving life.

or even something harder than this that you may think of." Then they will ask: "Who will restore us?" Say: "The One Who created you the first time." Then they will shake their heads at you and ask: "Well, when will this be?" Say, "It may be quite soon!
  - Muhammad Farooq-i-Azam Malik
or whatever you think is harder to bring to life!' Then they will ask 'you', 'Who will bring us back 'to life'?' Say, 'The One Who created you the first time.' They will then shake their heads at you and ask, 'When will that be?' Say, 'Perhaps it is soon!'
  - Mustafa Khattab
Or some created thing that is yet greater in your thoughts! Then they will say: Who shall bring us back (to life)? Say: He who created you at the first. Then will they shake their heads at thee, and say: When will it be? Say: It will perhaps be soon;
  - Marmaduke Pickthall
"Or created matter which in your minds is hardest (to be raised up)--(yet shall ye 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 thee and say "When will that be?" Say "Maybe it will be quite soon! 2235
  - Abdullah Yusuf Ali

The sceptic shifts his ground when he is cornered in argument. It is no longer tenable for him to say that it cannot happen or that there is no one who can bring him back to life and memory. He now gets shaky, and says, "Well, when is that going to happen?" The actual time no man can tell. Indeed that event will be on a plane in which there will be no Time. Our relative ideas of time and place will have been completely overthrown, and it will appear to us then, not that it has been postponed too long, but that it has come too soon! See the next verse and note.

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17:52
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِۦ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا Yawma yadAAookum fatastajeeboona bi h amdihi wata th unnoona in labithtum ill a qaleel a n
on a Day when He will call you, and you will answer by praising Him, thinking all the while that you have tarried [on earth] but a little while."59
  - Mohammad Asad

Man's life on earth will appear to him "but as a little while" in comparison with the unlimited duration of the life in the hereafter (Tabari, Zamakhshari). A further implication is that man's concept of "time" is earthbound and, hence, has no meaning in the context of ultimate reality. The preceding reference to the erstwhile deniers of the possibility of resurrection as "answering God's call by praising Him" implies that as soon as they are resurrected they will become fully aware of His existence and almightiness.

It will be on the Day when He will call you and you will raise up in response to it, with His praise, and you will think that you remained in the state of death but a little while."
  - Muhammad Farooq-i-Azam Malik
On the Day He will call you, you will 'instantly' respond by praising Him,1 thinking you had remained 'in the world' only for a little while.
  - Mustafa Khattab

 When everyone is raised from the dead, they will all praise Allah, regardless of what they had believed in this life.

A day when He will call you and ye will answer with His praise, and ye will think that ye have tarried but a little while.
  - Marmaduke Pickthall
"It will be on a Day when He will call you and ye will answer (His call) with (words of) His praise and ye will think that ye tarried but a little while!" 2236 2237
  - Abdullah Yusuf Ali

It may be that this verse should not be in the inverted commas governed by the verb "say", in the last clause of the last verse. In that case, the answer to the sceptic would be finished in the last verse, and this verse would be a general statement applying also to the righteous, who will rise up celebrating the praises of Allah. But on the whole, I think it is better to take this verse as part of the answer to the sceptic referred to in the last verse.

Whatever may have been your spiritual blindness in this life, the "new creation" will have opened your eyes to the Truth. No one will any longer be in any delusion as regards the Reality of Allah, and will be forced, by their new circumstances, to recognise the Truth and sing Allah's praises. And all will be surprised at the seemingly short flight of time since they had their little ephemeral life on this earth. They will now appraise its true worth.

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17:53
وَقُل لِّعِبَادِى يَقُولُوا۟ ٱلَّتِى هِىَ أَحْسَنُ ۚ إِنَّ ٱلشَّيْطَـٰنَ يَنزَغُ بَيْنَهُمْ ۚ إِنَّ ٱلشَّيْطَـٰنَ كَانَ لِلْإِنسَـٰنِ عَدُوًّا مُّبِينًا Waqul liAAib a dee yaqooloo allatee hiya a h sanu inna a l shshay ta na yanzaghu baynahum inna a l shshay ta na k a na lilins a ni AAaduwwan mubeen a n
AND TELL My servants that they should speak in the most kindly manner [unto those who do not share their beliefs]:60 verily, Satan is always ready to stir up discord between men61 - for, verily, Satan is man's open foe!
  - Mohammad Asad

Cf. {16: 125} (and the corresponding note [149]) as well as 29:46 .

Lit., "Satan stirs up discord between them".

Tell My servants that they should speak only what is the best. Surely shaitan stirs up trouble among them. The fact is that shaitan is an open enemy to mankind.
  - Muhammad Farooq-i-Azam Malik
Tell My 'believing' servants to say only what is best. Satan certainly seeks to sow discord among them. Satan is indeed a sworn enemy to humankind.
  - Mustafa Khattab
Tell My bondmen to speak that which is kindlier. Lo! the devil soweth discord among them. Lo! the devil is for man an open foe.
  - Marmaduke Pickthall
Say to My servants that they should (only) say those things that are best: for Satan doth sow dissensions among them: for Satan is to man an avowed enemy. 2238
  - Abdullah Yusuf Ali

This command refers to two situations. (1) Even to your enemies and the enemies of Allah you should speak fair: who are you to judge others? Judgment belongs to Allah alone, for He knows you (i.e., all mankind) best, and your personal knowledge is at best imperfect. And Satan is always trying to divide mankind. (2) Amongst yourselves, also you should not entertain suspicions, but speak politely according to the best standards of human speech. A false or unkind word may destroy all your efforts at building up unity, because the forces of disruption are more numerous than the forces of unity.

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17:54
رَّبُّكُمْ أَعْلَمُ بِكُمْ ۖ إِن يَشَأْ يَرْحَمْكُمْ أَوْ إِن يَشَأْ يُعَذِّبْكُمْ ۚ وَمَآ أَرْسَلْنَـٰكَ عَلَيْهِمْ وَكِيلًا Rabbukum aAAlamu bikum in yasha yar h amkum aw in yasha yuAAa thth ibkum wam a arsaln a ka AAalayhim wakeel a n
Your Sustainer is fully aware of what you are [and what you deserve]: if He so wills, he will bestow [His] grace upon you; and if He so wills, He will chastise you. Hence, We have not sent thee [unto men, O Prophet,] with the power to determine their fate,62
  - Mohammad Asad

For my rendering of the term wakil, in this context, as "one who has the power to determine the fate [of another being]", see note [4] on verse {2} of this surah. An alternative, equally acceptable rendering of the above phrase would be, "We have not sent thee charged with responsibility for their conduct."

Your Rabb is fully aware of your circumstances. He may be merciful to you if He wants, or He may punish you if He pleases. O Prophet, We have not sent you to be their guardian.
  - Muhammad Farooq-i-Azam Malik
Your Lord knows you best. He may have mercy on you if He wills, or punish you if He wills. We have not sent you 'O Prophet' as a keeper over them.
  - Mustafa Khattab
Your Lord is best aware of you. If He will, He will have mercy on you, or if He will, He will punish you. We have not sent thee (O Muhammad) as a warden over them.
  - Marmaduke Pickthall
It is your Lord that knoweth you best: if He please He granteth you mercy or if He please punishment: We have not sent thee to be a disposer of their affairs for them. 2239
  - Abdullah Yusuf Ali

Man should never for a single moment entertain a thought that would imply that he was wiser than Allah. Allah's knowledge is all-embracing. If He grants mercy to some that you consider wicked or punishment to some that you consider righteous, it is your knowledge or your deductions that are at fault, not Allah's righteous Plan. Even Prophets of Allah are not sent to arrange or dispose of men's affairs, but only to teach Allah's Message. How much less can ordinary men presume to judge other men? The Mashiyat-Will and Plan of Allah-is above all human wisdom.

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17:55
وَرَبُّكَ أَعْلَمُ بِمَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ وَلَقَدْ فَضَّلْنَا بَعْضَ ٱلنَّبِيِّـۧنَ عَلَىٰ بَعْضٍ ۖ وَءَاتَيْنَا دَاوُۥدَ زَبُورًا Warabbuka aAAlamu biman fee a l ssam a w a ti wa a lar d i walaqad fa dd aln a baAA d a a l nnabiyyeena AAal a baAA d in wa a tayn a d a wooda zaboor a n
seeing that thy Sustainer is fully aware of [what is in the minds of] all beings that are in the heavens and on earth. But, indeed, We did endow some of the prophets more highly than others63 - just as We bestowed upon David a book of divine wisdom [in token of Our grace]64 .
  - Mohammad Asad

This seems to be an allusion to the role of Muhammad as the Last Prophet (Zamakhshari, Baydawi): despite his personal inability to "determine the fate" of the people to whom he conveyed God's message, that message is destined to remain alive forever.

I.e., just as David's "book of divine wisdom" (the Psalms) had outlived the glory of his earthly kingdom, so will Muhammad's message, the Qur'an, outlive all the changing fortunes of his followers.

Your Rabb is fully aware of all that is in the heavens and in the earth. We have exalted some prophets above the others and gave Zaboor (the Psalms) to Dawood.
  - Muhammad Farooq-i-Azam Malik
Your Lord knows best all those in the heavens and the earth. And We have surely favoured some prophets above others, and to David We gave the Psalms.1
  - Mustafa Khattab

 The reason David is singled out here is because some Jewish authorities at the time of the Prophet (ﷺ) claimed that no scripture had been revealed after Moses. So this verse refutes this claim by referring to the Psalms of David.

And thy Lord is best aware of all who are in the heavens and the earth. And we preferred some of the Prophets above others, and unto David We gave the Psalms.
  - Marmaduke Pickthall
And it is your Lord that knoweth 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. 2240 2241
  - Abdullah Yusuf Ali

Not only are we not to judge other ordinary men and carp at them. We are not to set up false standards for judging the Prophets of Allah. If one was born of the unlearned Arab race, he yet was a mercy to all the worlds. If one spoke to Allah as Kalimullah or another's life began with a miracle; it does not imply superiority. It only means that Allah's wisdom is more profound than we can fathom.

The gifts with which the prophets came may themselves take different forms, according to the needs of the world and the times in which they lived, as judged by the wisdom of Allah. A striking example here given is the gift of David over others. David was given the Zabur, the Psalter or Psalms, intended to be for the worship of Allah and the celebration of Allah's praise. For the Book of Psalms, see the last part of n. 669 to iv. 163, where exactly the same words are used about David.

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17:56
قُلِ ٱدْعُوا۟ ٱلَّذِينَ زَعَمْتُم مِّن دُونِهِۦ فَلَا يَمْلِكُونَ كَشْفَ ٱلضُّرِّ عَنكُمْ وَلَا تَحْوِيلًا Quli odAAu alla th eena zaAAamtum min doonihi fal a yamlikoona kashfa a l dd urri AAankum wal a ta h weel a n
SAY:65 "Call upon those [beings] whom you imagine [to be endowed with divine powers] beside Him66 - and [you will find that] they have it not in their power to remove any affliction from you, or to shift it [elsewhere].67
  - Mohammad Asad

Sc., "to those who believe in the existence of any divine power apart from God".

As the sequence shows, this relates to the worship of saints or angels.

I.e., to transfer it unto themselves: obviously an allusion to the Christian doctrine of "vicarious atonement".

Say: "Pray if you will to those whom you assert besides Him; they have neither the power to relieve you from any distress nor to change it."
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Invoke those you claim 'to be divine'1 besides Him- they do not have the power to undo harm from you or transfer it 'to someone else'.'
  - Mustafa Khattab

 i.e., Jesus, Ezra, and the angels. Idol worship is refuted in other passages such as 7:191-198 and 34:22.

Say: Cry unto those (saints and angels) whom ye assume (to be gods) beside Him, yet they have no power to rid you of misfortune nor to change.
  - Marmaduke Pickthall
Say: "Call on those besides Him whom ye fancy: they have neither the power to remove your troubles from you nor to change them." 2242
  - Abdullah Yusuf Ali

Men's suspicions of each or of the prophets have been condemned in the previous verses. We now have the strongest condemnation of all, that of imagining any other being as being equal or in the same category with One true God. Allah has all power: they have no power. They cannot remove men's troubles. They cannot even mitigate or change them so as to afford the least relief. Why indulge in false worship?

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17:57
أُو۟لَـٰٓئِكَ ٱلَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ ٱلْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُۥ وَيَخَافُونَ عَذَابَهُۥٓ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا Ol a ika alla th eena yadAAoona yabtaghoona il a rabbihimu alwaseelata ayyuhum aqrabu wayarjoona ra h matahu wayakh a foona AAa tha bahu inna AAa tha ba rabbika k a na ma hth oor a n
Those [saintly beings] whom they invoke are themselves striving to obtain their Sustainer's favour - [even] those among them who are closest [to Him]68 - hoping for His grace and dreading His chastisement: for, verily, thy Sustainer's chastisement is something to beware of!
  - Mohammad Asad

I.e., the greatest of the prophets, as well as the angels.

Those to whom they pray, themselves seek the means of access to their Rabb - trying as to who can be more near - they hope for His Mercy and fear His punishment, for the punishment of your Rabb is terrible indeed.
  - Muhammad Farooq-i-Azam Malik
'Even' the closest 'to Allah' of those invoked would be seeking a way to their Lord, hoping for His mercy, and fearing His punishment. Indeed, your Lord's torment is fearsome.
  - Mustafa Khattab
Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and they fear His doom. Lo! the doom of thy Lord is to be shunned.
  - Marmaduke Pickthall
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 thy Lord is something to take heed of. 2243
  - Abdullah Yusuf Ali

Where men or heroes, or prophets or angels are worshipped, the worship is futile; because (1) even if they are good and holy, and ever so near to Allah, yet the nearest of them have need to seek means of access to Allah, and they do seek such means, viz.: the hope of Allah's Grace; (2) though by their very nature it is impossible for us to suppose that they will incur the Wrath of Allah, yet they are but creatures and are subject to the law of personal responsibility.

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17:58
وَإِن مِّن قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ ٱلْقِيَـٰمَةِ أَوْ مُعَذِّبُوهَا عَذَابًا شَدِيدًا ۚ كَانَ ذَٰلِكَ فِى ٱلْكِتَـٰبِ مَسْطُورًا Wain min qaryatin ill a na h nu muhlikooh a qabla yawmi alqiy a mati aw muAAa thth ibooh a AAa tha ban shadeedan k a na tha lika fee alkit a bi mas t oor a n
And [bear in mind:] there is no community which We will not destroy before the Day of Resurrection,69 or chastise [even earlier, if it proves sinful,] with suffering severe: all this is laid down in Our decree.70
  - Mohammad Asad

I.e., since everything in this world is ephemeral and bound to perish, man ought to be conscious of the life to come.

Lit., "in the decree" - i.e., in accordance with the immutable laws which God has laid down for His creation.

There is not a town but We shall destroy it before the Day of Resurrection or punish it with a severe punishment; this fact has been recorded in the Eternal Record.
  - Muhammad Farooq-i-Azam Malik
There is not a 'wicked' society that We will not destroy or punish with a severe torment before the Day of Judgment. That is written in the Record.
  - Mustafa Khattab
There is not a township but We shall destroy it ere the Day of Resurrection, or punish it with dire punishment. That is set forth in the Book (of Our decrees).
  - Marmaduke Pickthall
There is not a population but We shall destroy it before the Day of Judgment or punish it with a dreadful Penalty: that is written in the (eternal) Record. 2244
  - Abdullah Yusuf Ali

These verses are a commentary on the last clause of the last verse. "The Wrath of thy Lord is something to take heed of." The godless thoughtlessly challenge Allah's Wrath, but do they realise its nature? Even the best of us must be moved with terror when we think of its consequences, were it not for His unbounded Mercy. Those who deny the Hereafter fail to realise its terrible Portents. They ask for Portents and Miracles now, but do they realise that their coming means destruction and misery to those who reject faith? They will come soon enough. The whole world will be convulsed before the Day of Judgment. The part of the wise is to prepare for it.

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17:59
وَمَا مَنَعَنَآ أَن نُّرْسِلَ بِٱلْـَٔايَـٰتِ إِلَّآ أَن كَذَّبَ بِهَا ٱلْأَوَّلُونَ ۚ وَءَاتَيْنَا ثَمُودَ ٱلنَّاقَةَ مُبْصِرَةً فَظَلَمُوا۟ بِهَا ۚ وَمَا نُرْسِلُ بِٱلْـَٔايَـٰتِ إِلَّا تَخْوِيفًا Wam a manaAAan a an nursila bi a l a y a ti ill a an ka thth aba bih a alawwaloona wa a tayn a thamooda a l nn a qata mub s iratan fa th alamoo bih a wam a nursilu bi a l a y a ti ill a takhweef a n
And nothing has prevented Us from sending [this message, like the earlier ones,] with miraculous signs [in its wake], save [Our knowledge] that the people of olden times [only too often] gave the lie to them:71 thus, We provided for [the tribe of] Thamud the she-camel as a light-giving portent, and they sinned against it.72 And never did We send those signs for any other purpose than to convey a warning.
  - Mohammad Asad

This highly elliptic sentence has a fundamental bearing on the purport of the Qur'an as a whole. In many places the Qur'an stresses the fact that the Prophet Muhammad, despite his being the last and greatest of God's apostles, was not empowered to perform miracles similar to those with which the earlier prophets are said to have reinforced their verbal messages. His only miracle was and is the Qur'an itself - a message perfect in its lucidity and ethical comprehensiveness, destined for all times and all stages of human development, addressed not merely to the feelings but also to the minds of men, open to everyone, whatever his race or social environment, and bound to remain unchanged forever. Since the earlier prophets invariably appealed to their own community and their own time alone, their teachings were, of necessity, circumscribed by the social and intellectual conditions of that particular community and time; and since the people to whom they addressed themselves had not yet reached the stage of independent thinking, those prophets stood in need of symbolic portents or miracles (see surah {6}, note [94]) in order to make the people concerned realize the inner truth of their mission. The message of the Qur'an, on the other hand, was revealed at a time when mankind (and, in particular, that part of it which inhabited the regions marked by the earlier, Judaeo-Christian religious development) had reached a degree of maturity which henceforth enabled it to grasp an idealogy as such without the aid of those persuasive portents and miraculous demonstrations which in the past, as the above verse points out, only too often gave rise to new, grave misconceptions.

See the second paragraph of 7:73 and the corresponding note [57]. Although there is absolutely no indication in the Qur'an that the she-camel referred to was of miraculous origin, it was meant to be a test for the people of Thamud (cf. 54:27 ), and thus a "light-giving portent" (mubsirah).

We refrain from sending signs (miracles) only because the men of former generations treated them as false. For example, We sent the she-camel to the people of Thamud - a manifest sign - but they laid violent hands on her. We send the signs only by way of warning, and if people reject the sign after receiving it, they are doomed.
  - Muhammad Farooq-i-Azam Malik
Nothing keeps Us from sending the 'demanded' signs except that they had 'already' been denied by earlier peoples. And We gave Thamûd the she-camel as a clear sign, but they wrongfully rejected it.1 We only send the signs as a warning.
  - Mustafa Khattab

 Or they did wrong by it.

Naught hindereth Us from sending portents save that the folk of old denied them. And We gave Thamud the she-camel--a clear portent--but they did wrong in respect of her. We send not portents save to warn.
  - Marmaduke Pickthall
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). 2245 2246 2247
  - Abdullah Yusuf Ali

Past generations treated Signs and Portents with contempt or rebellion, and brought about their own undoing. It is only Allah's Mercy that gives them Grace for a time and prevents the coming of those Portents and Punishments which would overwhelm them if they were put to their trial at once.

An example is cited from the story of Thamud. A wonderful She-camel was sent among them as a Portent and a Symbol. In their wickedness they hamstrung her. So instead of her reclaiming them she was a cause of their destruction, as their sin and rebellion were laid bare. For the story of the She-camel and the references to the passages in which she is mentioned, see n. 1044 to vii. 73.

Signs, Miracles, and Portents are sent by Allah as a warning, to strike terror into the hearts of evil-doers and reclaim them to the right path. I have discussed Fear as a motive for reclaiming certain kinds of hard hearts, in my note 82 to ii. 74. But some hearts are so hard that even this motive does not work. As they have a limited free-will given by Allah, they are to that extent free to choose. But when they actually choose evil, Allah in His infinite Mercy delays their punishment and removes the occasion for their immediate self-destruction by withholding the Signs which might make them transgress all the more and compass their total destruction.

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17:60
وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِٱلنَّاسِ ۚ وَمَا جَعَلْنَا ٱلرُّءْيَا ٱلَّتِىٓ أَرَيْنَـٰكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَٱلشَّجَرَةَ ٱلْمَلْعُونَةَ فِى ٱلْقُرْءَانِ ۚ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَـٰنًا كَبِيرًا Wai th quln a laka inna rabbaka a hat a bi al nn a si wam a jaAAaln a a l rruy a allatee arayn a ka ill a fitnatan li l nn a si wa al shshajarata almalAAoonata fee alqur a ni wanukhawwifuhum fam a yazeeduhum ill a t ughy a nan kabeer a n
And lo! We said unto thee, [O Prophet:] "Behold, thy Sustainer encompasses all mankind [within His knowledge and might]: and so We have ordained that the vision which We have shown thee73 - as also the tree [of hell,] cursed in this Qur'an - shall be but a trial for men.74 Now [by Our mentioning hell] We convey a warning to them: but [if they are bent on denying the truth,] this [warning] only increases their gross, overweening arrogance."
  - Mohammad Asad

The vision (ru'ya) mentioned here is the Prophet's experience of the Ascension, preceded by the Night Journey (see Appendix IV). In as much as this experience was and is open to most conflicting interpretations and, hence, may give rise to doubts regarding its objective reality, it becomes - as stated in the sequence - "a trial for men": the weak of faith and the superficial are shaken in their belief in Muhammad's veracity and, thus, in his prophethood; whereas those who firmly believe in God see in it an extraordinary evidence of the spiritual grace which He bestows on His chosen ones, and are, therefore, strengthened in their faith in the message of the Qur'an.

As regards "the tree cursed in this Qur'an", there is no doubt that it is the "tree of deadly fruit" (shajarat az-zaqquim) spoken of in 37:62 ff. and 44:43 ff. as one of the manifestations of hell (see {37:62-63} and the corresponding notes [22] and [23], the latter of which explains why this "tree" has become "a trial for men"). In the above context it is described as "cursed" because it obviously symbolizes hell itself. The reason why only "hell" - and no other manifestation of the hereafter - is specifically alluded to here becomes evident in the subsequent statement that it is meant to convey a warning.

Remember, O Muhammad! We told you that your Rabb encompasses mankind. We have made the Vision which We showed you, and the cursed tree of Zaqqum which is mentioned in the Qur'an, a test for these people of Makkah. We are giving them warning to be fearful but it only increases their inordinate transgression.
  - Muhammad Farooq-i-Azam Malik
And 'remember, O Prophet' when We told you, 'Certainly your Lord encompasses the people.' And We have made what We brought you to see1 as well as the cursed tree 'mentioned' in the Quran2 only as a test for the people. We keep warning them, but it only increases them greatly in defiance.
  - Mustafa Khattab

 During the Night Journey mentioned in 17:1.

 The tree of Zaqqûm which grows in the depths of Hell as mentioned in 37:62-65. The pagans of Mecca used to make fun of the Prophet (ﷺ) and say, “How can a tree grow in Hell?”

And (it was a warning) when We told thee: Lo! thy Lord encompasseth mankind, and We appointed the vision which We showed thee as an ordeal for mankind, and (likewise) the Accursed Tree in the Qur'an. We warn them, but it increaseth them in naught save gross impiety.
  - Marmaduke Pickthall
Behold! We told thee that thy Lord doth encompass mankind round about: We granted the Vision which We showed thee 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! 2248 2249 2250
  - Abdullah Yusuf Ali

The reference may be to lxxii. 28, probably an earlier Makkan revelation. But the argument is independent of time. This verse falls naturally into three divisions. Warnings and Portents and Signs are sent or not sent according to Allah's All-Wise Plan of Mercy and Justice, this is in no wise inconsistent with the apparent freedom given to the wicked: because (1) in any case Allah is all round all His creatures, and His delay as a Sign of Mercy in no way diminishes His power; (2) the Visions of Truth vouchsafed to Prophets of Allah are themselves Signs by which they can warn the ungodly; and (3) sometimes it is more merciful to give them time by not immediately bringing the matter to judgment.

Some Commentators take this as referring to the Mi'raj (xvii. 1) and others to other visions. Such visions are miracles, and become a stumbling block to unbelievers. They are an encouragement to men of faith. Thus they are "a trial for men".

The tree Zaqqum, a bitter and pungent tree described as growing at the bottom of Hell, a type of all that is disagreeable. See xxxvii. 62-65; xliv. 43-46; and lvi. 52. All these are Suras chronologically earlier than this Sura. The application of the name to a tree of the myrobalan kind in the region of Jericho is, I think, of post-Quranic date. It is a trial for wrong-doers. See xxxvii. 63 and n. 4073.

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17:61
وَإِذْ قُلْنَا لِلْمَلَـٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ قَالَ ءَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا Wai th quln a lilmal a ikati osjudoo li a dama fasajadoo ill a ibleesa q a la aasjudu liman khalaqta t een a n
AND LO! We said unto the angels, "Prostrate yourselves before Adam" - whereupon they all prostrated themselves, save Iblis.75 Said he: "Shall I prostrate myself before one whom Thou hast created out of clay?"
  - Mohammad Asad

For an explanation of the allegory of Adam and the angels, see {2:30-34}, {7:11-18} and {15:26-41}, as well as the corresponding notes. In the present instance, as in Al-A'raf and Al-Hijr, the accent is on the contempt of Iblls for Adam (which is obviously a metonym for the whole human race): hence, this passage apparently connects with the end of verse {53} above - "verily, Satan is man's open foe!" The stress on man's dignity - expressed in God's commandment to the angels to "prostrate themselves before Adam" - links this allegory with verses {70-72}.

Recall the occasion when We said to the angels: "Prostrate yourselves before Adam." They all prostrated except Iblees (Shaitan), who replied: "Should I prostrate to the one whom You have created from clay?"
  - Muhammad Farooq-i-Azam Malik
And 'remember' when We said to the angels, 'Prostrate before Adam,' so they all did- but not Iblîs,1 who protested, 'Should I prostrate to the one You have created from mud?'
  - Mustafa Khattab

 See footnote for 2:34.

And when We said unto the angels: Fall down prostrate before Adam and they fell prostrate all save Iblis, he said: Shall I fall prostrate before that which Thou hast created of clay?
  - Marmaduke Pickthall
Behold! We said to the angels: "Bow down unto Adam": they bowed down except Iblis: he said "Shall I bow down to one whom Thou didst create from clay?" 2251
  - Abdullah Yusuf Ali

Cf. vii. 11-18, which deals, as is the case here, with the temptation of the individual human soul, while ii. 30-38 deals with the collective race of man through Adam. Arrogance, jealousy, spite, and hatred are the ingredients in the story of Iblis.

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17:62
قَالَ أَرَءَيْتَكَ هَـٰذَا ٱلَّذِى كَرَّمْتَ عَلَىَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُۥٓ إِلَّا قَلِيلًا Q a la araaytaka h atha alla th ee karramta AAalayya lain akhkhartani il a yawmi alqiy a mati laa h tanikanna th urriyyatahu ill a qaleel a n
[And] he added: "Tell me, is this [foolish being] the one whom Thou hast exalted above me? Indeed, if Thou wilt but allow me a respite till the Day of Resurrection, I shall most certainly cause his descendants - all but a few - to obey me blindly!"76
  - Mohammad Asad

Cf. {7:16-17}. The verb hanaka denotes, literally, "he put a rope around the lower jaw (hanak) [of a horse]", i.e., in order to lead it; hence, the form ihtanaka means "he made [another being] follow him submissively" or "obey him blindly".

Then he asked: "Tell me, is this the one whom You have honored above me? If You give me respite till the Day of Resurrection, I will certainly uproot all but a few of his descendants."
  - Muhammad Farooq-i-Azam Malik
Adding, 'Do you see this one you honoured above me? If you delay my end until the Day of Judgment, I will certainly take hold of his descendants, except for a few.'
  - Mustafa Khattab
He said: Seest Thou this (creature) whom Thou hast honored above me, if Thou give me grace until the Day of Resurrection I verily will seize his seed, save but a few.
  - Marmaduke Pickthall
He said "Seest Thou? This is the one whom thou hast honored above me! If Thou wilt but respite me to the Day of Judgment I will surely bring his descendants under my sway all but a few!" 2252
  - Abdullah Yusuf Ali

The power of Evil (Satan) over man is due to man's limited free-will. In other words man hands himself to Evil. As to those who loyally worship and serve Allah, Evil has no power over them. This is expressly mentioned in verse 65 below, and in other places.

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17:63
قَالَ ٱذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَآءً مَّوْفُورًا Q a la i th hab faman tabiAAaka minhum fainna jahannama jaz a okum jaz a an mawfoor a n
[God] answered: "Go [the way thou hast chosen]! But as for such of them as shall follow thee - behold, hell will be the recompense of you [all], a recompense most ample!
  - Mohammad Asad
Allah said: "Go away! Hell is your reward, and the reward of those who follow you, an ample reward it shall be.
  - Muhammad Farooq-i-Azam Malik
Allah responded, 'Be gone! Whoever of them follows you, Hell will surely be the reward for all of you- an ample reward.
  - Mustafa Khattab
He said: Go, and whosoever of them followeth thee--lo! Hell will be your payment, ample payment.
  - Marmaduke Pickthall
Allah said: "Go thy way; if any of them follow thee verily Hell will be the recompense of you (all) an ample recompense. 2253
  - Abdullah Yusuf Ali

The power of Evil is summarily dismissed, but not without a clear warning. "Do thy worst; if any of them misuse their limited free-will and deliberately follow thee, they must take the consequences with thee; all of you must answer according to your personal responsibility."

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17:64
وَٱسْتَفْزِزْ مَنِ ٱسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَـٰدِ وَعِدْهُمْ ۚ وَمَا يَعِدُهُمُ ٱلشَّيْطَـٰنُ إِلَّا غُرُورًا Wa i stafziz mani ista t aAAta minhum bi s awtika waajlib AAalayhim bikhaylika warajlika wash a rikhum fee alamw a li wa a lawl a di waAAidhum wam a yaAAiduhumu a l shshay ta nu ill a ghuroor a n
Entice, then, with thy voice such of them as thou canst, and bear upon them with all thy horses and all thy men,77 and be their partner in [all sins relating to] worldly goods and children,78 and hold out [all manner of] promises to them: and [they will not know that] whatever Satan promises them is but meant to delude the mind.79
  - Mohammad Asad

This is an idiomatically established metaphor, signifying "with all thy might".

An allusion to possessions acquired by sinful means or spent on sinful purposes, and to the begetting of children through fornication or adultery. (It must, however, be pointed out that in the ethics and the canon law of Islam no moral stigma and no legal disability whatever attaches to the child thus begotten.)

Cf. 4:120 and the corresponding note [142].

You may try to allure whomsoever you can with your seductive voice, muster against them all your cavalry and infantry, be their partner in their riches and their children, and promise them what you will - the promises of shaitan are nothing but deception
  - Muhammad Farooq-i-Azam Malik
And incite whoever you can of them with your voice, mobilize against them all your cavalry and infantry, manipulate them in their wealth and children, and make them promises.' But Satan promises them nothing but delusion.
  - Mustafa Khattab
And excite any of them whom thou canst with thy voice, and urge thy horse and foot against them, and be a partner in their wealth and children, and promise them. Satan promiseth them only to deceive.
  - Marmaduke Pickthall
"Lead to destruction those whom thou canst among them with thy (seductive) voice; make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children; and make promises to them. But Satan promises them nothing but deceit. 2254 2255 2256 2257 2258
  - Abdullah Yusuf Ali

"Do thy worst; but ye are both warned that that path leads to destruction."

Evil has many snares for mankind. The one that is put in the foreground is the voice,-the seductive personal appeal, that "makes the worse appear the better part".

The forcible assault of Evil is next mentioned under the metaphor of cavalry and infantry. It is when cajolery and tempting fair-seeming seem to fail that an attack is made in force with weapons of violence, of all kinds, like the different arms in an organised army.

If the first assaults are resisted. Evil has other weapons in its armoury. Tangible fruits are dangled before the eyes, ill-gotten gains and children of sin, that follow from certain very alluring methods of indulgence in passions. Or it may be children dedicated to sin or worldly gains, etc. And then there are all kinds of promises for the future.

This is a parenthetical clause inserted to show up what the promises of the Satan are worth.

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17:65
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـٰنٌ ۚ وَكَفَىٰ بِرَبِّكَ وَكِيلًا Inna AAib a dee laysa laka AAalayhim sul ta nun wakaf a birabbika wakeel a n
"[And yet,] behold, thou shalt have no power over [such of] My servants [as place their trust in Me]:80 for none is as worthy of trust as thy Sustainer."
  - Mohammad Asad

I.e., "thou shalt have no real power over them", as brought out in 14:22 and 15:42 .

- as for My servants, you shall have no authority over them. Your Rabb is sufficient as their Guardian."
  - Muhammad Farooq-i-Azam Malik
'Allah added,' 'You will truly have no authority over My 'faithful' servants.' And sufficient is your Lord as a Guardian.
  - Mustafa Khattab
Lo! My (faithful) bondmen--over them thou hast no power,--and thy Lord sufficeth as (their) guardian.
  - Marmaduke Pickthall
"As for My servants no authority shalt thou have over them." Enough is thy Lord for a Disposer of affairs. 2259 2260
  - Abdullah Yusuf Ali

This verse should be read along with the two preceding ones to complete their meaning. Evil has no power except over those who yield to its solicitations.

As Evil has no authority over the sincere servants of Allah, they should put their trust completely in Him. For He is All-Sufficient to carry out their affairs, and by His grace, to save them from all harm and danger.

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