Surah 17. Al-Israa

They were about to intimidate you to drive you out of the land 'of Mecca', but then they would not have survived after you 'had left' except for a little while.

  - Mustafa Khattab

Their purpose was to scare thee off the land in order to expel thee; but in that case they would not have stayed (therein) after thee except for a little while. ²²⁷³

  - Abdullah Yusuf Ali

As happened in the case of the holy Prophet, the enemies try to frighten the Prophet of Allah away from their midst, so that, once away, they could expel him and keep him out. But they are counting without the Plan of Allah. If they persecute the righteous, they dig their own graves!

'This has been' Our way with the messengers We sent before you. And you will never find any change in Our way.

  - Mustafa Khattab

(This was Our) way with the apostles We sent before thee: thou wilt find no change in Our ways. ²²⁷⁴

  - Abdullah Yusuf Ali

This was no new thing in history. Allah protects His own, and the ungodly cannot long enjoy the fruits of their unrighteousness even if their punishment be delayed a little while.

Observe the prayer from the decline of the sun until the darkness of the night and the dawn prayer, for certainly the dawn prayer is witnessed 'by angels'.¹

  - Mustafa Khattab

 This verse gives the times of the five daily prayers: the decline of the sun refers to the afternoon and late afternoon prayers, the darkness of night refers to sunset and late evening prayers, then the dawn prayer.

Establish regular prayers at the sun's decline till the darkness of the night and the morning prayer and reading: for the prayer and reading in the morning carry their testimony. ^{2275 2276}

  - Abdullah Yusuf Ali

The Commentators understand here the command for the five daily canonical prayers, viz.: the four from the declination of the sun from the zenith to the fullest darkness of the night, and the early morning prayer, Fajr, which is usually accompanied by a reading of the holy Qur-an. The four afternoon prayers are: Zuhr, immediately after the sun begins to decline in the afternoon; 'Asr, in the late afternoon; Magrib, immediately after sunset; and Isha, after the glow of sunset has disappeared and the full darkness of the night has set in. There is difference of opinion as to the meaning of particular words and phrases, but none as to the general effect of the passage.

The morning prayer is specially singled out for separate mention, because the morning is a "peaceful hour" and special influences act on the soul awaking from the night's rest. Special testimony is borne to the prayers of this hour by the angelic host.

And rise at 'the last' part of the night, offering additional prayers, so your Lord may raise you to a station of praise.¹

  - Mustafa Khattab

 This refers to the time when the Prophet (ﷺ) will make intercession (shafâ’ah) on the Day of Judgment.

And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a station of Praise and Glory! ^{2277 2278}

  - Abdullah Yusuf Ali

This is held to be addressed specially to the holy Prophet who usually prayed more than the five canonical prayers. The Tahajjud was a prayer after midnight, in the small watches of the morning.

To the Prophet was to be assigned in the Hereafter the highest Post of Honour and Glory-the Maqam Mahmud, implying his excellence above all other Prophets. The immediate reference may be to the hope that the Makkan persecution will soon be over and the glorious work in Madinah will begin.

And say, 'My Lord! Grant me an honourable entrance and an honourable exit¹ and give me a supporting authority from Yourself.'

  - Mustafa Khattab

 This verse was revealed when the Prophet (ﷺ) received the order to emigrate from Mecca to Medina. So here he (ﷺ) is praying to leave Mecca honourably and enter Medina honourably. It can also apply to any worldly activity that a person starts and finishes.

Say: "O my Lord! let my entry be by the Gate of Truth and Honor and likewise my exit by the Gate of Truth and Honor; and grant me from Thy Presence an authority to aid (me)." ^{2279 2280}

  - Abdullah Yusuf Ali

The entry and exit here referred to may be interpreted in four senses: (1) entry into death and exit at the resurrection: for the righteous, who have purified their souls by prayer (last verse) and spiritual teaching from the Qur-an (next verse), there is on each occasion a fuller and fuller realisation and enjoyment of truth and honour: for those who are estranged from Allah, the effect is the opposite: the truth becomes bitter and there is ignominy and exposure instead of honour: (2) entry for the holy Prophet into the new life at Madinah, which was still in the womb of futurity, and exit from the life of persecution and the milieu of falsehood, which surrounded him in his native city of Makkah still given up to idolatry: (3) referring to the impending Hijrat again, the prayer may mean, "Let it be from pure motives of truth and spiritual honour, and not from motives of anger against the city of Makkah or its persecutors, or of ambition or worldly power from the city of Madinah, which was ready to lay everything at the Prophet's feet": (4) generally, entry and exit at every stage of life.

All prayer must be for Allah's aid and authority. However much we may plan, our success must depend on His aid. However nobler our motives, we have no right to imperil any lives unless there is authority in the Word of Allah. The Prophet only acts on Allah's commission and inspiration.

And declare, 'The truth has come and falsehood has vanished. Indeed, falsehood is bound to vanish.'

  - Mustafa Khattab

And say: "Truth has (now) arrived and Falsehood perished: for Falsehood is (by its nature) bound to perish." ²²⁸¹

  - Abdullah Yusuf Ali

From its nature falsehood must perish, for it is the opposite of Truth, and Truth must ever prevail.

We send down the Quran as a healing and mercy for the believers, but it only increases the wrongdoers in loss.

  - Mustafa Khattab

We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss. ²²⁸²

  - Abdullah Yusuf Ali

In Allah's revelation there is healing for our broken spirits, hope for our spiritual future, and joy in the forgiveness of our sins. All who work in faith will share in these privileges. It is only the rebels against Allah's Law who will suffer loss. The more they will oppose Truth, the deeper down will they go into the mire-the state of sin and Wrath, which is worse than destruction.

When We grant people Our favours, they turn away, acting arrogantly. But when touched with evil, they lose all hope.

  - Mustafa Khattab

Yet when We bestow Our favors on man he turns away and becomes remote on his side (instead of coming to Us) and when Evil seizes him he gives himself up to despair! ²²⁸³

  - Abdullah Yusuf Ali

Truth saves us from two extremes: when we are happy, we are saved from being puffed up, for we realise that everything comes from Allah; and when we suffer misfortunes, we are not in despair, for we know that Allah is our sure refuge and help.

Say, 'O Prophet,' 'Everyone acts in their own way. But your Lord knows best whose way is rightly guided.'

  - Mustafa Khattab

Say: "Everyone acts according to his own disposition: but your Lord knows best who it is that is best guided on the Way." ²²⁸⁴

  - Abdullah Yusuf Ali

If the wicked go their own ways, there is nothing to discourage us. It is their nature. We must seek and hold fast to true guidance.

They ask you 'O Prophet' about the spirit. Say, 'Its nature is known only to my Lord, and you 'O humanity' have been given but little knowledge.'

  - Mustafa Khattab

They ask thee concerning the Spirit (of inspiration). Say: "The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you (O men!) ²²⁸⁵

  - Abdullah Yusuf Ali

What is the nature of inspiration? Who brings it? Can it ask its Bringer questions? Can we ask anything which we wish? These are the sort of questions always asked when inspiration is called in question. The answer is given here. Inspiration is one of those high experiences which cannot be explained in the terms of our everyday human experience. It is spiritual. The Spirit (Gabriel) does not come of his own will. He comes by the command of Allah, and reveals what Allah commands him to reveal. Of the sum-total of true divine knowledge what a small part it is that ordinary mortals can understand! They can be only given that which they can understand, however dimly. We are not in a position to ask anything that we wish. If we did so, it would only make us look foolish, for the guidance comes from Allah's Wisdom, not from our worldly knowledge.

If We willed, We could have certainly taken away what We have revealed to you 'O Prophet'- then you would find none to guarantee its return from Us-

  - Mustafa Khattab

If it were Our Will We could take away that which We have sent thee by inspiration: then would thou find none to plead thy affair in that matter as against Us ²²⁸⁶

  - Abdullah Yusuf Ali

Even the spiritual knowledge that comes to us comes because of the favour and mercy of Allah. If He were to withhold it, who can call Him in question?

had it not been for the mercy of your Lord. Indeed, His favour upon you is immense.

  - Mustafa Khattab

Except for Mercy from thy Lord: for His Bounty is to thee (indeed) great. ²²⁸⁷

  - Abdullah Yusuf Ali

In that case the only one who can plead for us is the Mercy of Allah. We can interpret the phrase in its widest abstract sense, as well as in the concrete sense of the title which is applied to the holy Prophet Muhammad, the Mercy of Allah. Thus we come from the abstract question to the concrete question of the Qur-an, which is referred to by name in the verses that follow.

Say, 'O Prophet,' 'If 'all' humans and jinn were to come together to produce the equivalent of this Quran, they could not produce its equal, no matter how they supported each other.'

  - Mustafa Khattab

Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an they could not produce the like thereof even if they backed up each other with help and support. ^{2288 2289}

  - Abdullah Yusuf Ali

For the meaning of "Jinns", see n. 929 to vi. 100.

The proof of the Qur-an is in its own beauty and nature, and the circumstances in which it was promulgated. The world is challenged to produce a Book like it and has not produced one. It is the only revealed Book whose text stands pure and uncorrupted today. Cf., for a similar challenge, ii. 23, x. 38, and xi. 13.

And We have truly set forth every 'kind of' lesson for humanity in this Quran, yet most people persist in disbelief.

  - Mustafa Khattab

And We have explained to man in this Qur'an every kind of similitude: yet the grater part of men refuse (to receive it) except with ingratitude! ^{2290 2291}

  - Abdullah Yusuf Ali

In the Qur-an everything is explained in detail from various points of view, by commands, similitudes, examples, stories, parables, etc. It does not merely narrate stories or lay down vague abstract propositions. It gives every detailed help in outward and inner life.

One form in which it can be received with ingratitude is to pay verbal tributes to it but not study it as it ought to be studied (ii. 121, haqqa tilawatihi), or to disobey its precepts or standards.

They challenge 'the Prophet', 'We will never believe in you until you cause a spring to gush forth from the earth for us,

  - Mustafa Khattab

They say: "We shall not believe in thee until thou cause spring to gush forth for us from the earth ²²⁹²

  - Abdullah Yusuf Ali

Cf. ii. 60.