The Night Journey and Moses’ Scripture
Allah’s glory is proclaimed through the Night Journey, and Moses is given the Book as guidance; the Children of Israel are reminded to be grateful servants.
Juz 15
17. Al-Isrāʾ
The Night JourneyIsrael’s Corruption and Consequences
Two periods of corruption by the Children of Israel are foretold, followed by punishment; repentance brings mercy, while relapse brings renewed retribution.
The Quran’s Guidance and Human Accountability
The Quran guides to what is most upright and promises reward to believers; each person’s deeds are bound to them and will be revealed on the Day of Judgment.
No Punishment Without a Messenger
Allah does not punish until a messenger is sent; those seeking the worldly life may receive it, but the Hereafter’s ranks and reward are far greater.
Worship Allah and Honor Family
Exclusive worship is commanded along with kindness to parents and relatives, moderation in spending, and trust in Allah’s provision and wisdom.
Context · al-Wahidi
Verse 17:29 came down about the Prophet's generosity. Al-Wahidi reports from Abdullah (Ibn Mas'ud) that a boy came to say his mother was asking for something. The Prophet said he had nothing that day, so she asked for the shirt he was wearing. He took it off, gave it to the boy and sat at home uncovered. Al-Fahl grades this chain weak. In a version from Jabir ibn Abdullah, the Prophet gave away his only shirt and stayed in the house unclothed. When Bilal called the prayer, he did not come out, and some Companions went in and found him that way.
Source text (1 entry)
His saying, Mighty and Majestic: "And do not keep your hand chained to your neck ... [to the end of the verse]" [17:29](292) Abu al-Hasan (1) Muhammad ibn Abdullah ibn Ali ibn Imran informed us, saying: Abu Ali Ahmad al-Faqih informed us, saying: Abu Ubayd al-Qasim ibn Ismail al-Mahamili informed us, saying: Zakariyya ibn Yahya al-Darir related to us, saying: Sulayman ibn Sufyan al-Juhani related to us, saying: Qays ibn al-Rabi related to us, from Abu Ishaq, from Abu al-Ahwas, from Abdullah, who said: A boy came to
the Messenger of Allah (peace be upon him) and said: My mother asks you for such and such. He said: "We have nothing today." He said: Then she says to you: Clothe me with your shirt. So he took off his shirt and handed it to him, and sat in the house bare. Then Allah, Glorified and Exalted, sent down: "And do not keep your hand chained to your neck, nor stretch it out to its full extent ... [to the end of the verse]" (2) [17:29].
Jabir ibn Abdullah said: While the Messenger of Allah (peace be upon him) was sitting among his Companions (1), a young boy came to him and said: O Messenger of Allah, my mother asks you to clothe her with a shirt. The Messenger of Allah (peace be upon him) had nothing but the shirt he was wearing, so he said to the boy: "From one hour to the next something may appear, so come back (2) at another time (3)." He went back to his mother, and she said: Say to him: My mother asks you to clothe her with the shirt you are wearing. So the Messenger of Allah (peace be upon him) went into his house, took off his shirt and gave it to him (4), and sat naked. Bilal gave the call to prayer, and they waited for him, but he did not come out. This troubled the hearts of the Companions, and some of them went in to him and saw him naked. Then Allah, Exalted, sent down this verse (5).
(2) Its chain is weak, because of the weakness of Qays ibn al-Rabi.
The author cited it in his Tafsir 3/105, and al-Suyuti in al-Durr al-Manthur 5/276, attributing it to Ibn Jarir, but we did not find it in his Tafsir; perhaps it is in another of his works.
(5) See: Tafsir al-Baghawi 3/130-131, al-Kashshaf 2/447, al-Qurtubi 5/3866-3867, Zad al-Masir 5/29-30, and al-Khazin in his Tafsir 4/157.
weak chain
Major Sins and Moral Restraints
Prohibitions include killing children from fear of poverty, adultery, murder without right, misusing an orphan’s wealth, cheating in measure, and arrogant conduct.
Wisdom and the Absurdity of Polytheism
These commands are part of divine wisdom, and associating partners with Allah is rejected, including the claim that He has daughters while people prefer sons.
All Creation Glorifies Allah
The Quran clarifies the truth, yet many turn away; the heavens and earth glorify Allah even if people do not understand their praise.
Blindness to the Hereafter
A barrier prevents some from comprehending the Quran; they deny resurrection, but all will be gathered when called and will realize the truth.
Speak Best and Seek Allah Alone
Believers are told to speak in the best manner as Satan sows discord; those invoked besides Allah cannot remove harm, and every town faces Allah’s decree.
Context · al-Wahidi
Verse 17:53 came down about Umar ibn al-Khattab. According to al-Wahidi, an Arab man insulted Umar, and Allah told him to forgive. Al-Wahidi gives this report without naming an authority. Al-Kalbi gives a different account: the idolaters were harming the Prophet's Companions in word and deed, the Companions complained to the Prophet, and Allah then revealed this verse. Al-Fahl gives no grade for either report.
Source text (1 entry)
The words of Allah, Mighty and Majestic: "And tell My servants to say that which is best ... [to the end of the verse]" [17:53].It was revealed about Umar ibn al-Khattab, may Allah be pleased with him. A man from the Arabs insulted him, and Allah, Exalted is He, commanded him to pardon (6).
Al-Kalbi said (7): The idolaters used to harm the Companions of the Messenger of Allah (peace be upon him) in word and deed. They complained of this to the Messenger of Allah (peace be upon him), and Allah, Exalted is He, sent down this verse.
Signs, Denial, and a Test
Miracles were withheld because earlier peoples denied them, as with Thamud’s she-camel; the Prophet’s vision and the cursed tree are made a trial for people.
Context · al-Wahidi
Al-Wahidi reports from Ibn Abbas that the people of Mecca asked the Prophet to turn Mount Safa into gold and move the mountains away so they could farm. He was told he could either give them time, or grant their request, in which case they would be destroyed like earlier peoples if they still disbelieved. He chose to give them time, and verse 17:59 came down. Al-Fahl grades this chain sound. Al-Wahidi also reports from Ibn Abbas that verse 17:60 came down about the cursed tree after Abu Jahl mocked the zaqqum tree, which Allah used to warn Quraysh. Abu Jahl said zaqqum was just bread soaked in butter and swore they would gulp it down. Al-Fahl grades this chain weak.
Source text (2 entries)
His words, Mighty and Majestic: "And nothing prevented Us from sending the signs..." [to the end of the verse] [17:59].(293) Sa'id ibn Muhammad ibn Ahmad ibn Ja'far informed us, saying: Zahir ibn Ahmad informed us, saying: Abu al-Qasim al-Baghawi informed us, saying: Uthman ibn Abi Shaybah related to us, saying: Jarir ibn Abd al-Hamid related to us, from al-A'mash, from Ja'far ibn Iyas(1), from Sa'id ibn Jubayr, from Ibn Abbas, who said: The people of Mecca asked the Prophet (peace be upon him) to turn al-Safa into gold for them, and to move the mountains away from them so that they could farm. He was told: If you wish, be patient with them; perhaps We shall gather some of them in. And if you wish, We will give them what they asked for; but if they then disbelieve, they will be destroyed as those before them were destroyed. He said: "No; rather, I will be patient with them." So Allah, Mighty and Majestic, sent down: "And nothing prevented Us from sending the signs except that the earlier peoples denied them..." [to the end of the verse] [17:59](2).
We have already related the statement of al-Zubayr ibn al-Awwam on the occasion of revelation of this verse, under His words: "And if there were a Qur'an by which mountains were moved" [13:31].
(2) Its chain is sound. Recorded by Ahmad 1/258, al-Bazzar (2225, Kashf al-Astar), al-Nasa'i in al-Kubra (11290) and in al-Tafsir al-Mufrad (310), al-Tabari in his Tafsir 15/108, al-Hakim in al-Mustadrak 2/362, and al-Bayhaqi in al-Dala'il 2/271-272. See: Tafsir al-Khazin 4/165 and Tafsir Ibn Kathir 3/65.
sound chain
His saying, Mighty and Majestic: "And the cursed tree in the Quran" ... [17:60].(294) Ismail ibn Abd al-Rahman ibn Ahmad al-Waiz informed us, saying: Muhammad ibn Muhammad al-Faqih informed us, saying: Muhammad ibn al-Husayn al-Qattan informed us, saying: Ishaq ibn Abdullah ibn Zurayr(1) related to us, saying: Hafs ibn Abd al-Rahman related to us, from Muhammad ibn Ishaq, from Hakim ibn Abbad ibn Hunayf, from Ikrimah, from Ibn Abbas, who said: When Allah, Exalted is He, mentioned the Zaqqum in the Quran(2), this tribe of Quraysh was threatened with it. Abu Jahl said: Do you know what this Zaqqum is that Muhammad threatens you with? They said: No. He said: Tharid with butter. Indeed(3), by Allah, if we get hold of it we will gulp it down(4) in great gulps! So Allah, Exalted is He, sent down: "And the cursed tree in the Quran" – He means: the blameworthy one – "And We frighten them, but it only increases them in great transgression"(5) [17:60].
(5) Its chain is weak because of the an'anah of Muhammad ibn Ishaq. Al-Tabari recorded it, 15/113, with similar wording, and al-Suyuti cited it in al-Durr al-Manthur 5/310 and also attributed it to Ibn al-Mundhir.
weak chain
Iblis’ Refusal and His Limits
Iblis refuses to bow to Adam and vows to mislead humanity, yet Allah declares that His sincere servants are beyond Satan’s authority.
Mercy at Sea and Human Ingratitude
Allah saves people in peril at sea though they often forget Him afterward; humans are honored above much of creation, but many remain ungrateful.
The Day of Records and Steadfastness
People will be called with their leaders and judged by their books; the Prophet is warned against compromise, and Allah’s established way is unchanging.
Context · al-Wahidi
Al-Wahidi reports from Ibn Abbas that verse 17:73 came down about the delegation of Thaqif. They asked the Prophet to let them keep the idol al-Lat for a year and to make their valley sacred like Mecca, and to say that Allah had ordered it. He nearly agreed. Said ibn Jubayr says the idolaters asked him to touch their gods, and Qatadah says Quraysh flattered him through a night. For verse 17:76, Ibn Abbas says Jews in Medina urged him to move to Syria, the land of the prophets. Abd al-Rahman ibn Ghanm links this to the Tabuk campaign, and al-Fahl grades that chain weak. Mujahid, Qatadah and al-Hasan say the verse is about the Meccans' plan to drive him out.
Source text (2 entries)
His saying, Mighty and Majestic: "And they were about to tempt you away from what We have revealed to you..." [17:73].Ata said, from Ibn Abbas: It was revealed about the delegation of Thaqif. They came to the Messenger of Allah (peace be upon him) and asked (1) for outrageous things. They said: Let us enjoy al-Lat for a year, and make our valley sacred as you made Makkah sacred: its trees, its birds and its wild animals. [They pressed the request hard] (2), but the Messenger of Allah (peace be upon him) refused that (3) and did not answer them. They kept repeating (4) their request, and they said: We want the Arabs to know our superiority over them. If you dislike what we say, and you fear the Arabs will say, "You gave them what you did not give us," then say: Allah commanded me to do that. The Messenger of Allah (peace be upon him) held back from answering them, and greed entered their hearts. Then Umar (5) shouted at them: Do you not see that the Messenger of Allah (peace be upon him) has held back from answering you out of dislike for what (6) you are bringing? And the Messenger of Allah (peace be upon him) had been inclined to grant them that. So Allah, Exalted is He, sent down this verse (7).
Said ibn Jubayr said: The polytheists said to the Prophet (peace be upon him): We will not leave you alone unless (8) you touch our gods, even if only with the tips of your fingers. The Prophet (peace be upon him) said: "What harm would it do me if I did so, when Allah knows that I am averse to it (9)?" So Allah, Exalted is He, sent down this verse (10): "And they were about to tempt you away from what We have revealed to you" [17:73], up to His saying: "a helper" [17:75].
Qatadah said: It was mentioned to us that Quraysh were alone with the Messenger of Allah (peace be upon him) one night until dawn. They spoke to him, honoured him, called him their lord and drew close to him. They said: You bring something that no one among the people brings, and you are our lord and the son of our lord (1). They kept on at him until he nearly went along with them in some of what they wanted; then Allah protected him from that. And Allah, Exalted is He, sent down this verse (3).
(7) See: Tafsir al-Tabari 15/130, Tafsir al-Qurtubi 5/3915, Tafsir al-Khazin 4/171, and al-Durr al-Manthur 5/319, which also attributes it to Ibn Mardawayh.
(1) Recorded by al-Tabari 15/130. See Tafsir Ibn Abi Hatim 7/2340, Tafsir al-Baghawi 3/146, Zad al-Masir 5/67, al-Qurtubi 5/3915, and al-Durr al-Manthur 5/318.
(3) Recorded by al-Tabari in his Tafsir 15/130.
See: Tafsir al-Qurtubi 5/3915-3916, and Zad al-Masir 5/68.
Qatadah said: "After that the Prophet (peace be upon him) used to say: 'O Allah, do not leave me to myself for the blink of an eye.'" See: Tafsir al-Baghawi 3/147.
His saying (Mighty and Majestic): "And they were about to drive you out of the land ..." [to the end of the verse] [17:76].Ibn Abbas said: The Jews envied the Prophet (peace be upon him) his position in Madinah, so they said: The prophets were only sent in al-Sham. If you are a prophet, then go there, for if you go out to it, we will believe you and have faith in you. That settled (4) in his heart because of his wish that they would accept Islam (5), so he set out from Madinah one stage of the journey. Then Allah, Exalted is He, sent down this verse (6).
Abd al-Rahman ibn Ghanm (1) said: The Jews came to the Prophet of Allah (peace be upon him) and said: If you are truthful that you are the Prophet of Allah (2), then go to al-Sham, for al-Sham is the land of the Gathering and the Resurrection and the land of the prophets. So he believed what
they said, and he went out on the expedition of Tabuk, intending by it nothing but al-Sham. When he reached Tabuk, Allah, Exalted is He, sent down: "And they were about to drive you out of the land" (1) [17:76].
Mujahid, Qatadah and al-Hasan said: The people of Makkah resolved to drive the Messenger of Allah (peace be upon him) out of Makkah, so Allah, Exalted is He, commanded him (2) to leave, and He sent down this verse as a report of what they had resolved to do (3).
(6) Recorded by al-Tabari 15/132 from Qatadah.
Al-Baghawi 3/147 mentioned it from al-Kalbi, as did al-Qurtubi 5/3917 and Ibn al-Jawzi 3/72. Ibn Kathir mentioned this story as the occasion of revelation and said: This is a weak view, because this verse is Makkan and the residence in Madinah came after that. He then mentioned the report of Abd al-Rahman ibn Ghanm, which follows, with al-Bayhaqi's chain, and said: There is doubt about this chain, and what is more apparent is that this is not sound. He then mentioned what Mujahid, Qatadah and al-Hasan said, which follows, about its occasion, and held it to be the closest to being correct. See: Ibn Kathir 3/72-73.
(1) Recorded by al-Bayhaqi in al-Dala'il 5/254 by way of Abd al-Hamid ibn Bahram, from Shahr ibn Hawshab, from Abd al-Rahman ibn Ghanm, who mentioned it. This chain is weak, because of the weakness of Shahr ibn Hawshab, and Abd al-Hamid ibn Bahram has been spoken about, because he narrated a great deal from Shahr, and it is said he had a rejected collection from him. Al-Suyuti 5/320 also attributed it to Ibn Abi Hatim and Ibn Asakir.
(3) See: al-Baghawi 3/148 and al-Qurtubi 5/3917. It is mentioned without attribution in al-Khazin 4/172 and in al-Tabari's Tafsir 15/133: "The more correct of the two views on this, in my opinion, is the view of Qatadah and Mujahid, because His saying "And they were about to drive you out of the land" comes in the context of Allah's report about Quraysh and His mention of them, and there was no mention of the Jews before that. So His saying "And they were about to" is to be taken as a report about them, for it is more fitting that it be a report about those who have been mentioned than about others."
Prayer, Quran at Dawn, and Truth’s Triumph
Prayer is commanded at its times, especially the dawn recitation; the Prophet seeks a truthful entry and exit, and truth is declared destined to prevail over falsehood.
Context · al-Wahidi
Verse 17:80 came down about the Prophet's emigration. Al-Wahidi cites al-Hasan, who says that the unbelievers of Quraysh wanted to bind the Prophet and drive him out of Mecca. Allah willed that the people of Mecca be spared, and He commanded the Prophet to leave for Medina as an emigrant. He then revealed this verse. The editor gives no verdict on this report.
Source text (1 entry)
The words of Allah, Mighty and Majestic: "And say: My Lord, cause me to enter a sound entrance ... [to the end of the verse]" [17:80].Al-Hasan said (1): When the unbelievers of Quraysh wanted to bind (2) the Prophet of Allah (peace be upon him) and drive him out of Makkah, Allah Most High willed that the people of Makkah should remain, and He commanded His Prophet (peace be upon him) to go out as an emigrant to Madinah. And Allah Most High sent down His words (3): "And say: My Lord, cause me to enter ... [to the end of the verse]" [17:80].
(1) Tafsir al-Tabari 15/149, and Ibn Kathir 3/79; al-Baghawi mentioned it 3/157, and al-Khazin mentioned it 4/179 from Ibn Abbas only.
Healing Quran and Human Reactions
The Quran is a healing and mercy for believers though it increases wrongdoers in loss; people often turn away when blessed and despair when touched by hardship.
The Spirit and Demands for Miracles
Knowledge of the Spirit belongs to Allah; deniers demand spectacular signs and reject a human messenger, but the Quran’s unmatched nature and divine proof are affirmed.
Context · al-Wahidi
Verse 17:85 came down, al-Wahidi reports from Ibn Masud (a report in Bukhari and Muslim), when Jews in Madinah asked the Prophet about the spirit. Ibn Abbas says Quraysh asked about it after the Jews prompted them (al-Fahl grades this sound), and the exegetes add that the Jews also told Quraysh to ask about the youths of the Cave and Dhul-Qarnayn. For 17:90-93, Ibn Abbas reports that the Quraysh leaders first offered the Prophet wealth, rank or kingship, then demanded rivers, revived ancestors, gold palaces and a ladder to heaven, with Abdullah ibn Abi Umayyah among them. Al-Fahl notes that one narrator in this chain is unknown. Asked if the verse concerned Abdullah, Said ibn Jubayr said: "So they claimed."
Source text (2 entries)
The words of Allah, Mighty and Majestic: "They ask you about the spirit" ... [to the end of the verse] [17:85].(295) Muhammad ibn Abd al-Rahman al-Nahwi informed us, saying: Muhammad ibn Bishr ibn al-Abbas informed us, saying: Abu Labid Muhammad ibn Ahmad ibn Bishr informed us, saying: Suwayd ibn(4) Sa'id narrated to us, saying: Ali ibn Mushir narrated to us, from al-A'mash, from Ibrahim, from Alqamah, from Abdullah, who said: I was with(5) the Messenger of Allah (peace be upon him) in a field in Madinah, and he was leaning on a palm branch. Some Jews passed by us and said: Ask him about the spirit. Some of them said: Do not ask him, lest he answer you with something you dislike. A group of them came to him and said to him(6): O Abu al-Qasim, what do you say about the spirit? He was silent. Then he stood up(7) and put his hand(8) to his forehead, and I knew that revelation was coming down upon him. Then Allah sent down upon him: "They ask you about the spirit. Say: The spirit is from the command of my Lord, and you have been given only a little knowledge" [17:85]. Al-Bukhari(9) and Muslim(10) both
recorded it (1), from Umar ibn Hafs ibn Ghiyath, from his father (2), from al-A'mash.
Ikrimah said, from Ibn Abbas: Quraysh said to the Jews: Give us something to ask this man about. They said: Ask him about the spirit. So this verse was sent down (3).
The commentators said: The Jews gathered together, and when Quraysh asked them about the matter of Muhammad and his condition, they said to Quraysh: Ask Muhammad about the spirit, and about some young men who disappeared in early times, and about a man who reached the east of the earth and its west (4). If he answers all of that, he is not a prophet; and if he does not answer any of (5) that
at all(6), he is not a prophet; but if he answers some of it and holds back on some of it, he is a prophet. So they asked him about these things, and Allah, Exalted is He, sent down concerning the young men: "Or did you think that the Companions of the Cave and the Inscription were a wonder among Our signs?" [18:9] to the end of the story; and Allah, Exalted is He,(7) sent down concerning the man who reached the east of the earth and its west: "They ask you about Dhu al-Qarnayn" [18:83] to the end of the story; and He sent down concerning the spirit His words, Exalted is He: "They ask you about the spirit" ... [to the end of the verse] [17:85].
(9) Sahih al-Bukhari 6/108 (4721).
(10) Sahih Muslim 8/128 (2794) (32).
It was also recorded by Ahmad 1/389 and 444, al-Bukhari 1/43 (125) and 9/199 (7297) and 9/166 (7456) and 9/167 (7462), Muslim 8/129 (2794) (33), al-Tirmidhi (3141), al-Nasa'i in al-Tafsir (319), Abu Ya'la (5390), al-Tabari in his Tafsir 15/155, al-Shashi (369), Ibn Hibban (98), and al-Tabarani in al-Saghir (1003).
It was also recorded by Ahmad 1/410, Muslim 8/129 (2974) (34), al-Shashi (370), and Ibn Hibban
(3) Sound. Recorded by Ahmad 1/255, al-Tirmidhi (3140), al-Nasa'i in al-Tafsir (334), Abu Ya'la (2501), Ibn Hibban (99), al-Hakim 2/531, and al-Bayhaqi in al-Dala'il 2/269.
The words of Allah, Mighty and Majestic: "And they said: We will never believe in you until you make a spring gush forth for us from the earth" [17:90].Ikrimah related from Ibn Abbas (1): that Utbah, Shaybah, Abu Sufyan, al-Nadr ibn al-Harith, Abu al-Bakhtari (2), al-Walid ibn al-Mughirah, Abu Jahl, Abdullah ibn Abi Umayyah, Umayyah ibn Khalaf (3) and the chiefs of Quraysh gathered behind the Kaaba, and some of them said to others: Send for Muhammad, speak with him and argue with him, so that you may be excused in his regard. So they sent to him: The nobles of your people have gathered for you to speak with you. He came to them quickly - thinking that they had changed their minds about his affair, for he was eager for them, loved their right guidance, and their hardship weighed heavily on him (4) - until he sat with them. They said: O Muhammad, by Allah, we know of no man among the Arabs who has brought upon his people what you have brought upon your people. You have reviled the forefathers, found fault with the religion, called our minds foolish, reviled the gods, and split the community. No ugly thing remains that you have not done between us and you. If you have brought this only to seek wealth by it, we will gather (5) for you from our wealth so much that you will be the richest of us. If you seek by it (6) only honour among us, we will make you our chief over us. If you want kingship, we will make you king over us. And if this ra'i that comes to you is something you see that has overpowered you
- they used to call the attendant from among the jinn the ra'i - we will spend our wealth in seeking a cure for you, until we rid you of it or are excused in your regard. The Messenger of Allah (peace be upon him) said: "What you say is not the case with me. I have not brought you what I have brought to seek your wealth, nor honour among you, nor kingship over you. Rather Allah, Mighty and Majestic, sent me to you as a messenger, sent down a Book to me, and commanded me to be a bearer of good news and a warner to you (1). I have conveyed to you the message of my Lord and I have counselled you. If you accept from me what I have brought you, it is your good fortune in this world and the Hereafter. If you reject it, I will be patient for the command of Allah until Allah Most High judges between me and you." They said (2): O Muhammad, if you will not accept from us what we have offered you (3), then you know that there are no people more cramped in land, poorer in wealth, or harder in livelihood than we are. So ask your Lord for us - He who sent you with what He sent you - to move away from us these mountains that have hemmed us in (4), to spread out our land for us, and to make rivers run through it like the rivers of Syria and Iraq. And let Him raise up for us those of our forefathers who have passed away, and let Qusayy ibn Kilab be among those He raises up for us, for he was a truthful elder, so that we may ask them about what you say: is it true or false? If you do what we have asked of you, we will believe you, and by it we will know your station (5) with Allah, and that He has sent you as a messenger as you say. The Messenger of Allah (peace be upon him) said: "I was not sent with this. I have only come to you from Allah with what He sent me with. I have conveyed to you what I was sent with to you (6). If you accept it, it is your good fortune in this world and the Hereafter. If you reject it, I will be patient for the command of Allah." They said: If you will not do this, then ask your Lord to send an angel to confirm you, and ask Him to give you gardens,
treasures and palaces of gold and silver, by which He frees you from what we see you seeking, for you stand in the markets as we stand and seek a livelihood [as we seek it; so that we may know your excellence and your station with your Lord, if you are a messenger as you claim] (1). The Messenger of Allah (peace be upon him) said: "I will not do it (2). I am not one who would ask his Lord for this, and I was not sent to you with this. Rather Allah Most High sent me as a bearer of good news and a warner." They said: Then make a piece of the sky fall upon us, as you claim that your Lord, if He wills, does. The Messenger of Allah (peace be upon him) said: "That is for Allah; if He wills, He does it." One of them said: We will never believe in you until you bring Allah and the angels before us. And Abdullah ibn Abi Umayyah al-Makhzumi stood up (3) - he was the son of Atikah bint Abd al-Muttalib, the son of the Prophet's (peace be upon him) paternal aunt - and said (4): I will never believe in you until you take a ladder to the sky and climb up it while I watch, until you reach it and bring back with you an open scroll, and a group of angels who testify for you that you are as you say. The Messenger of Allah (peace be upon him) went back to his family grieved at what had escaped him of his people's following him, and at what he saw of their distancing themselves from him (5). So Allah Most High sent down: "And they said: We will never believe in you until you make a spring gush forth for us from the earth" ... [to the end of the verses] [17:90].
(296) Said ibn Ahmad ibn Jafar informed us, saying: Abu Ali ibn Abi Bakr al-Faqih informed us, saying: Ahmad ibn al-Husayn ibn al-Junayd related to us, saying: Ziyad ibn Ayyub related to us, saying:
Hushaym (1) related to us, from Abd al-Malik ibn Umayr, from Said ibn Jubayr, who said (2): I said to him about His words:
"We will never believe in you until you make a spring gush forth for us from the earth" [17:90]: was it sent down about Abdullah ibn Abi Umayyah? He said: So they claimed.
(1) See: Sirat Ibn Hisham 1/315, Tafsir al-Tabari 15/164-165, al-Qurtubi 5/3944, al-Khazin 4/183-184, Ibn Kathir 3/84-85, and al-Suyuti in al-Durr al-Manthur 5/337-338, who also attributed it to Ibn al-Mundhir and Ibn Abi Hatim by way of Ibn Ishaq; and the shaykh of Ibn Ishaq is unknown.
(2) That is, Abd al-Malik ibn Umayr. The statement of Said appears in al-Durr al-Manthur 5/339, attributed to Said ibn Mansur, Ibn al-Mundhir and Ibn Abi Hatim.
Guidance, Gathering, and Miserliness
Whoever Allah guides is truly guided; the misguided will be raised in humiliation, and humans are reminded of their tightfisted nature even with abundant treasure.
Moses and Pharaoh’s End
Moses is given nine clear signs, but Pharaoh rejects them arrogantly and is drowned; the Children of Israel are told to dwell in the land until the final gathering.
The Quran Revealed in Stages and Allah’s Oneness
The Quran is sent with truth and recited in portions for guidance; believers respond with humility, and Allah is exalted above partners, children, and any deficiency.
Context · al-Wahidi
Al-Wahidi links only verse 17:110 to specific events. Ibn Abbas reports that the Prophet prayed at night in Mecca, saying "O Most Compassionate, O Most Merciful." The polytheists said he now called on two gods. Maymun ibn Mihran and al-Dahhak give other reasons: Arab polytheists asking what "the Most Compassionate" meant, or the People of the Book saying the Prophet used this name too seldom. On the command about prayer, Ibn Abbas says it came while the Prophet was hiding in Mecca and the polytheists insulted the Quran when they heard it; al-Bukhari and Muslim record this. Aishah links it to people saying the tashahhud loudly, or to supplication. Abdullah ibn Shaddad links it to Bedouins of Tamim loudly asking for wealth and children.
Source text (1 entry)
The words of Allah (Mighty and Majestic): "Say: Call upon Allah or call upon the Most Merciful ..." [to the end of the verse] [17:110].Ibn Abbas said(3): The Messenger of Allah (peace be upon him) prayed at night in Makkah, and in his prostration he began to say: "O Most Merciful (Rahman), O Most Compassionate (Rahim)." The idolaters said: "Muhammad used to call upon one god. Now he calls upon two gods: Allah and al-Rahman. We know no Rahman except the Rahman of al-Yamamah," meaning Musaylimah the Liar. So Allah, Exalted is He, sent down this verse.
Maymun ibn Mihran said: At the beginning of what was revealed to him, the Messenger of Allah (peace be upon him) used to write: "In Your name, O Allah," until this verse came down: "It is from Sulayman, and it is: In the name of Allah, the Most Merciful, the Most Compassionate" [27:30]. Then he wrote: "In the name of Allah, the Most Merciful, the Most Compassionate." The idolaters of the Arabs said: "This Rahim we know, but what is al-Rahman?" So Allah, Exalted is He, sent down this verse (4).
Al-Dahhak said: The People of the Book (1) said to the Messenger of Allah (peace be upon him): "You seldom mention al-Rahman, yet Allah has used this name often in the Torah!" So Allah, Exalted is He, sent down this verse.
The words of Allah (Mighty and Majestic): "And do not be loud in your prayer, nor be silent in it ..." [to the end of the verse] [17:110].
(297) Abu Abdullah Muhammad ibn Ibrahim ibn Muhammad (2) ibn Yahya informed us, saying: My father related to us, saying: Muhammad ibn Ishaq al-Thaqafi related to us, saying: Abdullah ibn Muti and Ahmad ibn Mani related to us, both saying: Hushaym related to us, saying: Abu Bishr informed us, from Said ibn Jubayr, from Ibn Abbas, concerning the words of Allah, Exalted is He: "And do not be loud in your prayer, nor be silent in it" [17:110]. He said: It came down while the Messenger of Allah (peace be upon him) was in hiding in Makkah. When they heard the Quran they would abuse the Quran, the One who sent it down,
and the one who brought it. So Allah (Mighty and Majestic) said to His Prophet (peace be upon him): "And do not be loud in your prayer" [17:110], that is, in your recitation, so that the idolaters hear and abuse the Quran, "nor be silent in it" from your Companions, so that they do not hear; "but seek a way between that" [17:110]. Al-Bukhari recorded it (3) from Musaddad, and Muslim recorded it (4) from Amr al-Naqid; both from Hushaym (5).
Aishah (may Allah be pleased with her) said (1): This verse came down concerning the tashahhud. A Bedouin would say aloud: "Greetings are for Allah, and the prayers and good things," raising his voice with it. So this verse came down.
Abdullah ibn Shaddad said (2): When the Prophet (peace be upon him) gave the salutation ending his prayer, Bedouins of Banu Tamim would say: "O Allah, grant us wealth and children," saying it aloud. So Allah, Exalted is He, sent down this verse.
(298) Said ibn Muhammad ibn Ahmad ibn Jafar informed us, saying: Abu Ali al-Faqih informed us, saying: Ali ibn Abdullah ibn Mubashshir al-Wasiti informed us, saying: Abu Abdullah Muhammad ibn Harb related to us, saying: Abu Marwan (3) Yahya ibn Abi Zakariyya al-Ghassani related to us, from Hisham ibn Urwah (4),
from Aishah (may Allah be pleased with her), concerning the words of Allah, Exalted is He: "And do not be loud in your prayer, nor be silent in it" [17:110]. She said: It came down only (1) concerning supplication (2).
Surat al-Kahf
(3) See: Tafsir al-Tabari 15/182, al-Qurtubi 5/3958, al-Khazin 4/189, and al-Suyuti in al-Durr 5/348, who also attributed it to Ibn Mardawayh.
(4) Al-Qurtubi mentioned it in his Tafsir 5/3959 without attributing it to anyone.
(3) Sahih al-Bukhari 9/174 (7490).
(4) Sahih Muslim 2/34 (446) (145).
(5) Also recorded by Ahmad 1/23 and 215, al-Bukhari 6/109 (4722), 9/188 (7525) and 9/194 (7547), al-Tirmidhi (3145) and (3146), al-Nasai 2/177 and 178, and in his al-Kubra
(1) See: al-Durr al-Manthur 5/351, and consult Tafsir al-Tabari 15/187.
(2) Tafsir al-Baghawi 3/169, and al-Durr al-Manthur 5/351. Al-Khazin cited it in his Tafsir 4/189 without attributing it to him.
In Tafsir al-Tabari 15/184: "Bedouins, when he gave the salutation," with an omission, as you see. This is supported by the report of al-Baghawi and al-Daraqutni from him, and by the words of al-Khazin. We say: al-Suyuti attributed it to Ibn Abi Shaybah, Ibn Jurayj and Ibn al-Mundhir.
(4) Sayyid Saqr added here "from his father," from al-Tabari and al-Baghawi. It is a sound addition, but the agreement of all the manuscripts of Asbab al-Nuzul, including those relied on by the learned editor, in omitting it indicates that al-Wahidi's report is as it stands. So we have preferred not to insert it in the text, even though it is correct from the standpoint of the hadith chain.
(2) Al-Bukhari 6/109 (4723), 8/89 (6327) and 9/188 (7526), Muslim 2/34 (447) (146), al-Nasai in al-Kubra (11301) and in his separate Tafsir (321), and Ibn Khuzaymah
18. Al-Kahf
The CavePraise for the Clear Revelation
Allah is praised for sending a straight Book to warn of severe punishment and give good news to the believers, while refuting false claims about God.
Worldly Life as a Test
Earth’s adornments are a test, destined to fade, and the story of the Companions of the Cave is introduced as a sign of resurrection.
Youth Who Chose Faith
Believing youths reject their people’s idolatry, proclaim Allah’s oneness, and withdraw to a cave seeking mercy and guidance.
Divine Protection in the Cave
Allah preserves them with signs in their sleep, turning them and safeguarding them in a way that inspires awe.
Awakening and Discovery
They awaken, send one to buy food discreetly, and their matter becomes known so people realize Allah’s promise and the resurrection are true.
Do Not Argue Without Knowledge
Speculation about their number is discouraged; the Prophet is taught to say “if Allah wills,” and the reward of steadfast believers is described as Paradise.
Context · al-Wahidi
Al-Wahidi reports from Salman al-Farisi that verses 18:27-29 came down when Uyaynah ibn Hisn, al-Aqra ibn Habis and others whose hearts were being won over asked the Prophet to send away Salman, Abu Dharr and the poor Muslims in their woollen cloaks so they could sit with him. The Prophet then went looking for the poor Muslims, found them remembering Allah at the back of the mosque, and praised Allah for commanding him to stay with them. In a second report, from Ibn Abbas, the words "do not obey those whose hearts We have made heedless" (18:28) came down about Umayyah ibn Khalaf, who urged the Prophet to drive away the poor and bring the Meccan leaders close. Al-Fahl grades this second chain weak.
Source text (2 entries)
His saying, Mighty and Majestic: "And keep yourself patient ... [to the end of the verse]" [18:28].(299) The judge Abu Bakr Ahmad ibn al-Hasan(1) al-Hiri related to us, by dictation in the "Dar al-Sunnah" on Friday after the prayer, in the months of the year four hundred and sixteen(2), saying: Abu al-Hasan Ali ibn Isa ibn Abdawayh(3) al-Hiri informed us, saying: Muhammad ibn Ibrahim al-Bushanji related to us, saying: al-Walid ibn Abd al-Malik ibn Musarrih al-Harrani related to us, saying: Sulayman ibn Ata al-Khurasani(4) related to us, from Maslamah(5) ibn Abdullah al-Juhani, from his paternal uncle Abu(6) Mushajji'ah ibn Rib'i al-Juhani(7), from Salman al-Farisi, who said: Those whose hearts were to be reconciled(8) came to the Messenger of Allah (peace be upon him) — Uyaynah ibn Hisn(9), al-Aqra ibn Habis, and their like — and said: O Messenger of Allah, if you were to sit at the front of the gathering and remove from us these people and the smell of their cloaks — meaning Salman, Abu Dharr, and the poor Muslims; they wore woolen cloaks and had nothing else on — we would sit with you, talk with you, and take from you! So Allah, Exalted is He, sent down: "And recite what has been revealed to you of the Book of your Lord. None can change His words, and you will never find any refuge besides Him. And keep yourself patient with those who call upon their Lord morning and evening, seeking His face" [18:27-28], until he reached: "Indeed, We have prepared
for the wrongdoers a fire whose walls will surround them. If they call for relief, they will be relieved with water like molten metal that scalds the faces. What a wretched drink, and what an evil resting place!" [18:29], threatening them with the Fire(1). Then the Prophet (peace be upon him) rose to seek them out, and when(2) he found them at the back of the mosque remembering Allah, Mighty and Majestic, he said: "Praise be to Allah, who did not
cause me to die until He commanded me to keep myself patient with men of my community(3). With you is life, and with you
is death."(4)
(6) In (س) and (ه): "Ibn", which is an error; see the sources that follow.
(4) Recorded by al-Tabari in his Tafsir 15/236, Ibn Mardawayh, Abu Nu'aym in al-Hilyah, and al-Bayhaqi in al-Shu'ab, as in al-Durr al-Manthur 5/380; we did not find it in al-Hilyah, though in 1/146 there is a hadith of Khabbab with the same meaning.
With the same meaning from the hadith of Sa'd ibn Abi Waqqas.
Recorded by Abd ibn Humayd (131), Muslim 7/127, Ibn Majah (4128), and al-Nasa'i in Fada'il al-Sahabah
His saying, Mighty and Majestic: "And do not obey one whose heart We have made heedless of Our remembrance ... [to the end of the verse]" [18:28].(300) Abu Bakr al-Harithi informed us, saying: Abu al-Shaykh al-Hafiz informed us, saying: Abu Yahya al-Razi related to us, saying: Sahl (1) ibn Uthman related to us, saying: Abu Malik related to us, from Juwaybir, from al-Dahhak, from Ibn Abbas, concerning the saying of Allah, Exalted is He: "And do not obey one whose heart We have made heedless of Our remembrance" [18:28]. He said: It was revealed about Umayyah ibn Khalaf al-Jumahi. That was because he called the Messenger of Allah (peace be upon him) to something he disliked: to drive the poor away from him and to bring near the chiefs of the people of Makkah. So Allah, Exalted is He, sent down this verse (2): "And do not obey one whose heart We have made heedless of Our remembrance", meaning one whose heart We have sealed against tawhid, "and who follows his desire" [18:28], meaning: shirk (3).
(3) See: Tafsir al-Tabari 5/4009, al-Khazin 4/210, and al-Durr al-Manthur 5/382, which also attributes it to Ibn Mardawayh. Its chain is weak, because of the weakness of Juwaybir and because it is broken: al-Dahhak did not meet Ibn Abbas.
weak chain
Parable of the Two Gardens
A wealthy man is deluded by his gardens and doubts the Hereafter, but his wealth is ruined, showing that true support and lasting success come only from Allah.
The Fleeting World and the Final Record
Worldly life is like vegetation that withers, while lasting deeds are better; the Day of Judgment is depicted with mountains removed and records laid open.
Iblis and Misplaced Allegiance
Iblis’s refusal to bow is recalled, warning against taking him and his offspring as allies; the disbelievers face the Fire with no escape.
Signs Rejected and Consequences Delayed
Despite many examples, people dispute and deny, seeking miracles; Allah’s mercy grants respite, but earlier nations were destroyed when they persisted in wrongdoing.
Musa Seeks Greater Knowledge
Musa journeys to meet a servant taught by Allah, and is told he will not be patient; Musa agrees to follow without questioning until informed.
Lessons Behind Hard Events
The servant damages a boat, kills a boy, and repairs a wall without pay; he explains the hidden wisdom—protecting the poor, sparing parents, and preserving an orphan’s treasure.