QURAN’S SURAH ISRA (BANI NISRAIEL) AYAH NO 1 TO 20

17) سورة الإسراء
سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلاً مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ (الإسراء: 1).
وَآتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِبَنِي إِسْرَائِيلَ أَلاَّ تَتَّخِذُوا مِنْ دُونِي وَكِيلاً (الإسراء: 2).
ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا (الإسراء: 3).
وَقَضَيْنَا إِلَى بَنِي إسْرائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا (الإسراء: 4).
فَإِذَا جَاءَ وَعْدُ أُولاَهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلاَلَ الدِّيَارِ وَكَانَ وَعْدًا مَفْعُولاً (الإسراء: 5).
ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُمْ بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا (الإسراء: 6).
إِنْ أَحْسَنتُمْ أَحْسَنتُمْ ِلأَنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَاءَ وَعْدُ الآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا (الإسراء: 7).
عَسَى رَبُّكُمْ أَنْ يَرْحَمَكُمْ وَإِنْ عُدْتُمْ عُدْنَا وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا (الإسراء: 8).
إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا (الإسراء: 9).
وَأَنَّ الَّذِينَ لاَ يُؤْمِنُونَ بالآخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا (الإسراء: 10).
وَيَدْعُ الإِنسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ وَكَانَ الإِنسَانُ عَجُولاً (الإسراء: 11).
وَجَعَلْنا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً لِتَبْتَغُوا فَضْلاً مِنْ رَبِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلاً (الإسراء: 12).
وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا (الإسراء: 13).
اقْرَأْ كِتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا (الإسراء: 14).
مَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً (الإسراء: 15).
وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا (الإسراء: 16).
وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِنْ بَعْدِ نُوحٍ وَكَفَى بِرَبِّكَ بِذُنُوبِ عِبَادِهِ خَبِيرًا بَصِيرًا (الإسراء: 17).
مَنْ كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَنْ نُرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلاَهَا مَذْمُومًا مَدْحُورًا (الإسراء: 18).
وَمَنْ أَرَادَ الآخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُوْلَئِكَ كَانَ سَعْيُهُمْ مَشْكُورًا (الإسراء: 19).
كُلاًّ نُمِدُّ هَؤُلاَءِ وَهَؤُلاَءِ مِنْ عَطَاءِ رَبِّكَ وَمَا كَانَ عَطَاءُ رَبِّكَ مَحْظُورًا (الإسراء: 20).

17. Surah Bani Israil (The Children of Israel)

Name

This Surah takes its name (Bani Israel) from v. 4. But this name is merely a distinctive appellation like the names of many other surahs and not a descriptive title, and does not mean that “Bani Isra’il” is the theme of this Sarah.

Period of Revelation

The very first verse indicates that this Surah was revealed on the occasion of Miraj (Ascension). According to the Traditions and books on the life of the Holy Prophet, this event happened one year before Hijrah. Thus, this Surah is one of those which were revealed in the last stage of Prophethood at Makkah.

Background

The Holy Prophet had been propagating Tauhid for the previous twelve years and his opponents had been doing all they could to make his Mission a failure, but in spite of all their opposition, Islam had spread to every corner of Arabia and there was hardly any clan which had not been influenced by his invitation. In Makkah itself, the true Believers had formed themselves into a small community and were ready and willing to face every danger to make Islam a success. Besides them, a very large number of the people of Aus and Khazraj (two influential clans of Al-Madinah) had accepted Islam. Thus the time had come
for the Holy Prophet to emigrate from Makkah to Al- Madinah and there gather together the scattered Muslims and establish a state based on the principles of Islam.

These were the conditions when Miraj took place and on his return the Holy Prophet brought down the Message contained in this Surah.

Theme and Topics

This Surah is a wonderful combination of warning, admonition and instruction, which have been blended together in a balanced proportion.

The disbelievers of Makkah had been admonished to take a lesson from the miserable end of the Israelites and other communities and mend their ways within the period of respite given by Allah, which was about to expire. They should, therefore, accept the invitation that was
being extended by Muhammad (Allah’s peace be upon him) and the Quran. Otherwise, they shall be annihilated and replaced by other people. Incidentally, the Israelites, with whom Islam was going to come in direct contact in the near future at Al-Madinah have also been
warned that they should learn a lesson from the chastisements that have already been inflicted on them. They were warned, “Take advantage of the Prophethood of Muhammad (Allah’s peace be upon him) because that is the last opportunity which is being given to you.
If even now you behave as you have been behaving, you shall meet with a painful torment.”

As regards the education of mankind, it has been impressed that human success or failure, gain or loss, depends upon the right understanding of Tauhid, life-after-death and Prophethood. Accordingly, convincing arguments have been put forward to prove that the. Quran is the Book of Allah and its teachings are true and genuine the doubts of the disbelievers about these basic realities have been removed and on suitable occasions, they have been admonished and rebuked in regard to their ways of ignorance.

In this connection, those fundamental principles of morality and civilization on which the Islamic System of life is meant to be established have been put forward. Thus this was a sort of the Manifesto of the intended Islamic state which had been proclaimed a year before its actual establishment. It has been explicitly stated that that was the sketch of the system on which Muhammad (Allah’s peace be upon him) intended to build human life first in his own country and then in the outside world.

Besides these, the Holy Prophet has been instructed to stick firmly to his stand without minding the opposition and difficulties which he was encountering and should never think of making a compromise with unbelief. The Muslims who sometimes showed signs of impatience, when they met with persecution, calumny, and crooked arguments, have also been instructed to face adverse circumstances with patience and fortitude and keep full control over their feelings and passions. Moreover, salat was prescribed in order to reform and purify their souls, as if to say, “This is the thing which will produce in you those high qualities of character which are essential for everyone who intends to struggle in a righteous way Incidentally, we learn from Traditions that Mi’raj was the first occasion on which the five daily Prayers were prescribed to be offered at fixed times.

 

(17:1) Holy is He Who carried His servant by night from the Holy Mosque (in Makkah) to the farther Mosque (in Jerusalem) whose surroundings We have blessed that We might show him some of Our Signs.1 Indeed He alone is All-Hearing, All-Seeing.

1. The event referred to in this verse is known Miraj and Isra. According to authentic traditions, this took place a year before Hijrah. In the traditional and biographical literature, its details have been related by a large number (25) of the companions. Anas bin Malik, Malik bin Saasaah, Abuzar Ghifari, and Abu Hurairah (May Allah be pleased with them all) have related details of the event. Besides them, Umar, Ali, and Abdullah bin Masud (Allah be pleased with them) have also related some parts of this event.

In this verse, the Quran mentions only a part of the Journey, i.e. from Masjid-i-Haram to the Temple at Jerusalem. The object of this journey as stated here was that Allah willed to show His servant some of His signs. The Quran does not give any details other than this but we
find further details in the traditions, which are to this effect:

One night the Angel Jibril took Prophet (peace be upon him) on al-Buraq from Masjid-i- Haram to Masjid-i-Aqsa (the Temple). There the Prophet (peace be upon him) offered his prayers along with the other Prophets. Then he took him towards the higher spheres, where
he met some of the great Prophets in different spheres. At last, he reached the Highest Place in the Heavens and was received in the audience by Allah. It was there that, besides other important instructions, five daily Prayers were prescribed. Then he returned to the Temple and from there came back to Masjid-i-Haram. During this Journey, according to many traditions, Paradise and Hell were shown to him. We also learn from authentic traditions that on the following day when he mentioned this event, the disbelievers of Makkah scoffed
at him, and some of the Muslims also were skeptical about this.

The above additional details based on the traditions cannot be said to be against the Quran, for these are additions to the details given in the Quran; therefore, the details related in the traditions cannot be rejected on the plea that they are against the Quran. Nevertheless, if one rejects any part of those details which are given in the traditions, one cannot be declared a renegade. On the other hand, if one rejects the details given in the Quran, one does become a renegade.

There are different versions of this journey. Some say that this happened in a dream, while others are of the opinion that the Prophet (peace be upon him) was fully awake and went on the journey with his own physical body. Some others say that it was merely a mystic vision
that was shown to him. The opening words of this verse: “Glorified be He who took for a journey His servant” however, clearly show that it was a supernatural event that was brought about by the unlimited power of Allah. It is quite obvious that if the event had been merely a mystic vision, it would not have been introduced by the words which imply that the Being Who brought about this event is free from each and every kind of weakness and defect. Again the words “took His servant by night” also show that this was not a dream or a vision but a physical journey in which Allah arranged that the Prophet (peace be upon him) should make the observation of His signs with his physical eyes. Therefore, one is bound to admit that this was not a mere spiritual experience but a physical journey and visual observation which Allah arranged for His Prophet (peace be upon him).

It is strange that some people are of the opinion that this extraordinary journey could not be possible, but now when a man with his very limited power has been able to reach the moon, it is absurd to deny that Allah with His limitless power could enable His Messenger (peace be upon him) to make this journey in the extraordinarily short time it took.

Above all, the question that whether a thing is possible or not can arise only in the case of human beings whose powers are after all limited, but such questions cannot be raised where the All-Powerful Allah is concerned. Only such a person who does not believe that Allah is
able to do everything can raise objections against this wonderful journey about which Allah Himself says that He took His servant one night from Masjid-i-Haram to Masjid-i-Aqsa. Likewise, all the objections raised against the various details which are given in the
traditions are frivolous, except two, which are plausible:

First, if we accept these details, then we shall have to admit that Allah is confined to a certain place: otherwise, there was no need that His servant should be taken for this purpose to a certain place. Secondly, according to traditions, the Prophet (peace be upon him) was enabled to observe Paradise and Hell where he saw some people suffering from torment.The objection is: why should some people be awarded punishments or rewards before thefinal judgment after Resurrection?

As regards to the first objection, it is true that Allah is Infinite by Himself, but in dealing with His creation, He employs those means which suit His creation not because of any limitation of His, but because of the limitations of His creation. For instance, when He
speaks to any of His creatures, He adopts the same limited mode of conversation as the addressee can understand, though He has limitless modes of speech. Likewise, when He desires to show some of the wonderful signs of His kingdom to a servant. He takes him to the place where the signs are to be shown. It is obvious that the servant cannot see at one and the same time the entire universe as Allah does, for Allah has no need to go to any place at all for this purpose but the servant has. The same applies to the appearance of the servant before the Creator. Though Allah is not confined to any locality, it is necessary for the servant to go to the place where His manifestations have been concentrated for his observation because it is not possible for the servant with his limited powers to go in His Presence in His Infinite capacity.

As regards to the second objection, it is based on the lack of understanding the thing: many of the signs which were shown to the Prophet (peace be upon him) were symbolic. For instance, a small hole from which a fat ox came out but could not go back into it, represented mischief personified. In the same way, the adulterers were shown as if they had fresh meat before them but instead of that, they were eating rotten flesh. Similarly punishments for evil deeds shown to him were only symbolic observations of the punishments in the Hereafter so that he might see in advance the things which would take
place in the Hereafter.

In regard to the Miraj, it should be kept in view that all the Prophets were enabled by Allah to see His signs in the heavens and the earth according to their ranks. And for this purpose all the material curtains were lifted so that they could see with their naked eyes the unseen
realities, to which they were required to invite the people.

This was done so that the Prophets could say with full conviction what they had seen with their own eyes. This experience would distinguish them from a philosopher who bases all his theories on guesswork and cannot say that he bears witness to what he claims. In contrast to philosophers, Prophets could say that they bore witness to the things which they presented because they had seen them with their own eyes.

 

(17:2) We gave Moses the Book, and made it a source of guidance for the Children of Israel,2 commanding: “Take no other Guardian beside Me.”3

2. As this verse has no apparent connection with the event of Miraj, it may appear to a cursory reader that either of the two verses has been misplaced here. But if we try to understand the matter in the context of the theme of the whole Surah, we can easily understand the connection between the two. The main object of this Surah is to give a

warning to the disbelievers of Makkah. That is why the mention of Miraj has been made in the very first verse as if to say: The person whom you dub as an impostor and reject the Book sent down to him, has just now seen with his naked eyes great signs of Allah. So you
should learn a lesson from the history of the Israelites who discarded the Book of Allah and therefore, were given painful punishment.

3. The Arabic word vakil (guardian) denotes a person who is trustworthy and can be depended upon in regard to his affairs and may be turned to for guidance and help.

 

(17:3) You are the descendants of those whom We carried (in the Ark) with Noah.4 He was truly a thankful servant.

4. That is, you are the descendants of Noah (peace be upon him) and his companions;
therefore, you should behave in a manner as behooves such people. You should make Allah alone as your Guardian, for your ancestors escaped death from the flood only because they had made Allah their Guardian.

 

(17:4) Then We clearly declared to the Children of Israel in the Book: “Twice you will make mischief in the land and will commit transgression.5

5. The original Arabic word Al-Kitab does not stand here for the Torah but for all the divine Books.

6. Such warnings have been given in different Books of the Bible. As regards to their first mischief and its evil consequences, the Israelites were warned in the Psalms, Isaiah, Jeremiah, and Ezekiel, and the warnings about their second mischief and its severe punishments are found in Matthew and Luke. Given below are some extracts to confirm this statement of the Quran.

Prophet David was the first to warn the Israelites in his Psalms of their first mischief:

They did not destroy the nations, concerning whom the Lord commanded them. But were mingled among the heathen, and learned their works. And they served their idols which were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils, And
shed innocent blood, even the blood of their sons and of their daughters. Therefore, was the wrath of the Lord kindled against his people, insomuch that he abhorred his own inheritance? And he gave them into the hand of the heathen; Psalms: Chapter 106, vv. 34-38,
40, 41. The above events have been described in the past tense as if they had already actually happened. The Scriptures employ this mode of expression to emphasize the importance of the prophecies.

When this mischief actually came to pass, Prophet Isaiah warned them of its ruinous consequences: Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken any more? Ye will revolt more and more: How does the faithful city become a harlot? It was full of judgment; righteousness lodged in it, but now murderers. Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them. Therefore, saith the Lord, the Lord of hosts, the mighty One of Israel. Ah I will ease me of mine adversaries, and avenge me of mine enemies: they be replenished from the east and are soothsayers like the Philistines, and they please themselves in the children of strangers. Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made: Moreover the Lord saith, Because the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet: Therefore, the Lord will smite with a scab the crown of the head of the daughters of Zion, and the Lord will discover their secret parts. Thy men shall fall by the sword, and thy mighty in the war. And her gates shall lament and mourn: and she being desolate shall sit upon the ground. Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up
over all his channels, and go over all his banks: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore, this iniquity shall be to you as a breach ready to fall. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a shred to take fire from the hearth or to take water withal out of the pit. (Isaiah, Chapter 1: verses 4-5, 21-24; Chapter 2: verses 6,8; Chapter 3: verses 16-17, 25-26; Chapter 8: verse 7; Chapter 30: verses 9-10, 12-14).

After this Prophet, Jeremiah raised his voice when the flood of corruption swept away everything before it.

Thus saith the Lord, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity and are become vain? And I brought you into a plentiful country to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made my heritage an abomination. For of old
the time I have broken thy yoke, and burst thy hands: and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.
As the thief is ashamed when he is found, so is the house of Israel ashamed: they, their kings, their princes, and their priests, and their prophets, Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and
not their face but in the time of their trouble they will say, Arise, and save us. But where are thy gods that thou hast made thee? Let them arise if they can save thee in the time of thy trouble; for according to the number of thy cities are thy gods, O Judah. The Lord said also
unto me in the days of Josiah the king, Hast thou has seen that which backsliding Israel hath done? She is gone up upon every high mountain and under every green tree, and there hath played the harlot. And her treacherous sister Judah saw it. And I saw when for all the causes whereby backsliding Israel committed adultery I had put her away and given her a bill of divorce, yet her treacherous sister Judah feared not, but went and played the harlot also. And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with sticks. Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if can find a man, if there be any that executeth judgments that seeketh the truth; and I will pardon it. How shall I pardon thee for this? Thy children have forsaken me, and sworn by them that are no gods: when I had fed them to the full, they then committed adultery and assembled themselves by troops in the harlots’ houses. They were as fed horses in the morning: every one neighed after his neighbor’s wife. Shall I not visit for these things? Saith the Lord: and shall not my soul be avenged on such a nation as this? Lo, I will bring a nation upon you from far, O house of Israel, saith the Lord: it is a mighty nation, it is an ancient nation, a nation whose
language thou knowest not, neither understand what they say. Their quiver is an open sepulcher, they are all mighty men. And they shall eat up thine harvest, and thy bread, which thy sons and thy daughters should eat: they shall eat up thy flocks and thine herds; they shall eat up thy vines and thy fig trees: they shall impoverish thy fenced cities, wherein thou trustedst, with the sword. And the carcasses of this people shall be meat for the fowls of the heaven, and for the beasts of the earth, and none shall fray them away. Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride: for the land shall be desolate.

And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the Lord; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity,
to the captivity. And I will appoint over them four kinds, saith the Lord: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy. (Jeremiah, Chapter 2: verses 5-7, 20, 26-28; Chapter 3: verses 6-9; Chapter 5: verses 1,
7-9 15-17; Chapter 7: verses 33, 34; Chapter 15: verses 2, 3).

Then Prophet Ezekiel was raised to warn them in time. Addressing Jerusalem he said:

The city sheddeth blood in the midst of it, that her time may come, and maketh idols against herself to defile herself. Behold, the princes of Israel, everyone was in thee to their power to shed blood. In thee they have set light by father and mother: in the midst of thee have
they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow. Thou hast despised mine holy things, and hast profaned my Sabbaths. In thee are men that carry tales to shed blood: and in thee, they eat upon the mountains: in the midst of
thee, they commit lewdness. In thee have they discovered their fathers’ nakedness: in thee have they humbled her that was set apart for pollution. And one hath committed abomination with his neighbor’s wife, and another hath lewdly defiled his daughter-in-law; and another in thee hath humbled his sister, his father’s daughter. In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbors by extortion and hast forgotten me, can thine hands be strong, in the days that I shall deal with thee? And I will scatter thee among the heathen, and disperse thee in the countries, and will consume thy filthiness out of thee. And thou shalt take thine inheritance in thyself in the sight of the heathen, and thou shalt know that I am the Lord.” (Ezekiel, Chapter 22: verses 3, 6-12, 14-16).

Besides the above-mentioned warnings which were given to Israelites at the time of their first mischief, Prophet Jesus (peace be upon him) warned them of the consequences of their second great mischief. In a forceful address he criticized their morel degeneration like this:

O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathers her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.
Verily I say unto you, There shall not be left here one stone upon another that shall not be thrown down. (Matthew, Chapter 23: verses 37, 38; Chapter 24: verse 2).

Then, when the Roman officials were taking Prophet Jesus (peace be upon him) out for crucifixion, and a great company of people including women were following him bewailing and lamenting, he addressed them and gave his final warnings:

But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming, in which they shall say; Blessed are the barren, and the wombs that never bore, and the paps which never gave suck.
Then shall they begin to say to the mountains, fall on us; and to the hills, cover us. (Luke, Chapter 23: verses 2830).

 

(17:5) So, when the occasion for the first of the transgressions arrived, We raised against you some of Our creatures who were full of might, and they ran over the whole of your land. This was a promise that was bound to be fulfilled.7

7. This refers to the terrible destruction that the Israelites suffered at the hands of the Assyrians and Babylonians. One cannot fully appreciate the historical background of this merely from the extracts that have been reproduced above from the Books of the Prophets.
A brief history of the Israelites is also needed so that a student may become acquainted with all the causes and circumstances on account of which Allah removed this nation, that professed to believe in a revealed Book, from the leadership of mankind and turned it into a
humiliated, condemned and backward community.

After the death of Prophet Moses (peace be upon him) when the Israelites entered Palestine, it was inhabited by the Hittites, Amorites, Canaanites, Perizzites, Hivites, Jebusites, the Philistines, etc. These communities had adopted the worst kind of idolatry, their supreme
deity being Ayl whom they regarded as the father of gods and who was usually represented by the bull images. His consort was called Asherah from whom had descended a whole line of gods and goddesses, about 70 in number. The most powerful god among them was Baal who was regarded as the god of rain and growth and the lord of the earth and heavens. In the northern regions his consort was called Anathoth and in Palestine Ashtaroth. These two were the goddesses of love and procreation. Besides them, there was a god of death, a god of disease and famine, and a goddess of health, and thus all the worldly powers and agencies stood divided among a large number of deities. The people had ascribed such dirty and base qualities and acted to these deities that even the worst offender against morality would shun being known by them. Obviously, the people who have adopted such mean deities for worship and devotion cannot remain secure from the worst kind of moral degeneration and the modern excavations have shown this conclusively.

Child sacrifice was a common thing among them. Their places of worship had turned into brothels, where women were kept as religious prostitutes and illicit relations with them were regarded as a part of worship and devotion.

The Israelites had clearly been told in the instructions given in the Torah that they should destroy those communities and wrest the land of Palestine from them, and that they should avoid mixing up with those people and ward off their moral and ideological weaknesses.

But when the Israelites entered Palestine they set this guidance aside. They not only did not establish a united kingdom of their own but fell prey to tribal parochialism. Each of their tribes was content to take a part of the captured land and become a separate and independent state. This disunity among them did not leave any of the tribes strong enough to purge its territory completely of the idolaters, and therefore they had to allow them to live side by side with them in the same land. Not only this but there had remained in the conquered territories a number of small cities of these idolatrous communities which the
Israelites had not been able to subjugate. It is this very thing which has been complained against in the extract of the Psalms reproduced above at the beginning of(_E.N. 6).

The first consequence of intermixing with those communities was that the Israelites also became idolatrous, and gradually began to adopt other moral evils also. This has been complained about in the Book of Judges as below: And the children of Israel did evil, in the sight of the Lord, and served Baalim. And they forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other gods, the gods of the people that were round about them, and bowed themselves unto them, and provoked the Lord to anger.
And they forsook the Lord and served Baal and Ashtaroth. (Judges, 2: 11-13).

The second consequence suffered by the Israelites was that the communities whose cities they had left unconquered and the Philistines whose land they had not at all touched set up a united front against them and drove them out of a major part of Palestine by incessant attacks, so much so that they deprived them of the Holy Ark of their Lord. At last, the Israelites felt the need of establishing a united kingdom of their own under one ruler, and at their request Prophet, Samuel appointed Saul as their king in 1020 B.C. (For details see (Ayats 246-248 and E.Ns. 268-270 of Surah Al-Bagarah).

This united kingdom was ruled by three kings: Saul (1020 B.C. to 1004 B.C.), Prophet David (1004 to 965 B.C.), and Prophet Solomon (365 to 926 B.C.). These kings brought to completion the mission that had been left incomplete by the Israelites after the death of Prophet Moses (Peace be upon them all). They annexed all the territories except the Phoenician state on the northern and the Philistine state on the southern coast, which of course became tributaries.

After the death of Prophet Solomon, the Israelites again adopted the ways of the world and fought among themselves, and split into two independent kingdoms, the kingdom of Israel in northern Palestine and Jordan with Samaria as its capital, and the kingdom of Judah in the southern Palestine and Edom with Jerusalem as its capital. These kingdoms were strife-ridden from the very beginning and this state of affairs persisted till the end.

The rulers and people of the kingdom of Israel were the first to be affected grievously by the ideological and moral weaknesses of the neighboring communities. Especially, after the marriage of its ruler, Ahab to the idolatrous princess Jezebel of Zidon, idolatry and other
evils began to spread unchecked among the Israelites under official patronage. Prophets Elias and Elisha tried their very best to check this deluge but the Israelites, who were rapidly degenerating, did not heed their warning. At last, the wrath of Allah overtook the kingdom
of Israel in the shape of the Assyrians who started subjecting Palestine to incessant attacks from 900 B.C. downward. During this period, Prophet Amos (787-747 B.C.) and then Prophet Hosea (747- 735 B.C.) rose and warned the Israelites again and again, but the wretched depraved people did not heed their warnings at all and transgressed all limits. Prophet Amos was banished by the king of Israel from the realm of Samaria and warned not to preach his mission in the country Not very long after this the wrath of Allah burst upon the kingdom of Israel and its people. The Assyrian king Sargon took Samaria in 721 B.C. and put an end to this northern kingdom. Thousands of Israelites were put to the sword and twenty-seven thousand of their leading men were driven out of their homeland and scattered in the eastern districts of the Assyrian empire and replaced by settlers from other
parts of the empire. When the remaining Israelites intermixed with the settlers, they also lost eradually their national and cultural identity.

The other kingdom of the Israelites called the kingdom of Judah, which was set up in southern Palestine also began to adopt godless ways soon after the death of Prophet Solomon, though its moral degeneration took place at a slower pace than that of Israel.
Therefore, it was allowed to exist for a longer period. Then, like the kingdom of Israel, it also began to be subjected to continual attacks, its cities ruined and its capital besieged, but this kingdom could not be wholly destroyed by the Assyrians, it only became a tributary.
Afterward, when in spite of the best reformatory efforts of Prophets Isaiah and Jeremiah the people of Judah did not give up idol worship and other moral evils, king Nebuchadnezzar of Babylon attacked and captured the whole of Judah in 598 B.C. including Jerusalem and took the king of Judah as a prisoner. Even then the Israelites did not mend
their ways and paid no heed to the warnings and guidance of Prophet Jeremiah. Instead of reforming their ways, they started making plans to change their fate by revolting against Babylon. At last in 587 B.C. Nebuchadnezzar punished them heavily by invading Judah and
destroying all its important cities. He razed Jerusalem and Solomon’s Temple to the ground and did not leave a wall of it standing in place. He drove a large part of the Israelite population out of their land and scattered them into the adjoining countries. The people who were left behind were cursed and subjected to all kinds of humiliations by the
neighboring communities.

This was the first calamity that came as a warning to the Israelites and the first chastisement that they suffered as a result thereof.

 

(17:6) Then We granted you an upper hand against them, and strengthened you with wealth and children, and multiplied your numbers.’

8. This refers to the lease of time that the Israelites (That is the people of Judah) got after their release from the captivity of Babylon. As for the people of Israel and Samaria, they did not rise again after their moral and spiritual degeneration. But among the people of Judah
there still were some people who practiced the truth and invited others also to follow it.
They carried on their work of invitation to the truth among the remaining Israelites in Judah and also exhorted those who had been driven out into Babylon and other lands to repent and follow the truth. At last, the mercy of Allah came to their help. The downfall of Babylon
started. The Persian king, Cyrus, took Babylon in 539 B.C. and in the following year issued a decree allowing the Israelites to return to and resettle in their homeland. The Israelites began to return home in a caravan after caravan, and this continued for a long time. Cyrus
also allowed the Israelites to rebuild the Temple of Solomon but the neighboring communities who had settled in this land resisted it. At last, Darfius appointed Zerubbabel, a grandson of the last king of Judah as the governor of Judah in 522 B.C., who got the Temple
rebuilt under the care of Prophet Haggai, Prophet Zechariah, and Joshua. In 458 B.C. Ezra arrived in Judah along with an exiled group and the Persian king Artaxerxes made the following decree:

And thou, Ezra, after the wisdom of thy God that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not.

And whosoever will not do the law of thy God and the law of the king let judgment be executed speedily upon him whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. (Ezra, 7:25-26).

Taking advantage of this decree, Ezra carried out the revival of the religion of Prophet Moses (peace be upon him). He gathered together all the righteous and good people from the Israelites and set up a strong organization. He compiled and spread the Pentateuch
which contained the Torah, made arrangements for the religious education of the Israelites, enforced the law, and started purging the people of moral and ideological weaknesses which they had adopted by intermixing with the other communities. He compelled the Jews to
divorce the idolatrous wives they had married and took a covenant from them that they would worship God alone and follow His law only.

In 455 B.C. an exiled group came back to Judah under Nehemiah whom the Persian king appointed as the ruler of Jerusalem and ordered him to build the wall around the city. Thus, after 150 years the Holy city was fully restored and became the center of Jewish religion and culture, But the Israelites of northern Palestine and Samaria did not benefit from the work of revival done by Ezra. They built a rival sanctuary on Mount Gerizim and tried to make it the religious center for the people of the Book. This caused a further, and perhaps the final, split between the Jews and the Samaritans.

The Jews suffered a setback for a while with the fall of the Persian Empire and the conquests of Alexander the Great and the rise of the Greeks. After the death of Alexander, his kingdom was subdivided into three empires. Syria fell to the lot of the Seleucid empire, with Antioch
as its capital, whose ruler Antiochus III incorporated Palestine into his dominions in 198 B.C. These Greek conquerors who were idolatrous by precept and freelance morally felt greatly ill at ease with the Jewish religion and culture. So, they began to propagate the rival Greek
way of life and culture through political and economic pressure and were able to win over a strong section of the Israelites who became their helpers. This external interference caused a split in the Jewish nation. One group among them readily adopted the Greek dress, the
Greek language, the Greek way of life, and the Greek sports, while the other persistently stuck to their own culture and way of life.

In 175 B.C. when Antiochus IV (who was called Epiphanes, that is, the manifestation of God) came to the throne, he used all his power and authority to stamp out the Jewish religion and culture. He got idols installed in the Holy Temple at Jerusalem and forced the Jews to
prostrate themselves before them. He strictly forbade the rite of offering sacrifices at the altar and commanded the Jews to offer sacrifices to idolatrous deities instead. He proposed the death penalty for those who would keep the Torah in their houses, observe the Sabbath or perform circumcision of their children. But the Jews did not yield to this coercion and started a powerful resistance movement, known in history as the revolt of the Maccabees.
Though in this struggle the sympathies of the Greek-oriented Jews were with the Greeks, and they fully cooperated with the despots of Antioch to crush the Maccabean revolt, the common Jews who still retained the religious fervor of the days of Ezra sided with the
Maccabees were ultimately able to drive out the Greeks and establish a free religious state which remained in power till 67 B.C This state prospered and in time extended to all those territories which had once been under the control of the kingdoms of Judah and Israel. It was able to annex a part of the land of the Philistines which had remained unconquered even in the days of Prophets David and Solomon (Peace be upon them). his is the historical background of the verse of the Quran under commentary.

 

(17:7) Whenever you did good, it was to your own advantage; and whenever you committed evil, it was to your own disadvantage. So, when the time of the fulfillment of the second promise arrived, (We raised other enemies that would) disfigure your faces and enter the Temple (of Jerusalem) as they had entered the first time, and destroy whatever they could lay their hands on.9

9. The historical background of the second degeneration and its chastisement is as follows:
The moral and religious fervor with which the Maccabees had started their movement gradually cooled down and was replaced by love of the world and empty external form. A split appeared among them and they themselves invited the Roman General, Pompey, to come to Palestine. Pompey turned his attention to this land in 63 B.C. By taking Jerusalem he put an end to the political freedom of the Jews. But the Roman conquerors preferred to rule their dominions through the agency of the local chiefs rather than by direct control.
Therefore, a local government was set up in Palestine which eventually passed into the hand of Herod, a clever Jew, in 40 B.C. This ruler is well known as Herod the Great. He ruled over the entire Palestine and Jordan from 40 to 4 B.C. On the one hand, Herod patronized the
religious leaders to please the Jews, and on the other, he propagated the Roman culture and won the goodwill of Caesar by showing his loyalty and faithfulness to the Roman Empire. During, his reign, the Jews degenerated and fell to the lowest ebb of moral and religious life.

On the death of Herod, his kingdom was subdivided into three parts. His son, Archelaus, became the ruler of Samaria, Judea, and northern Edom. In A.D. 6, however, Caesar Augustus deprived him of his authority and put the state under his Roman governor, and this arrangement continued up till A.D. 41. This was precisely the time when Prophet Jesus (peace be upon him) appeared to reform the Israelites whose religious leaders opposed him tooth and nail and even tried to get him the death sentence by the Roman governor, Pontius
Pilate.

The second son of Herod, Herod Antipas, became the ruler of Galilee and Jordan in northern Palestine, and he was the person who got Prophet Yahya (John) (Peace be upon him) beheaded at the request and desire of a dancing girl. Herod’s third son, Philip, succeeded to the territories bounded on one side by river Yermuk and on the other by
Mount Hermon. Philip had been much more deeply influenced by the Roman and Greek cultures than his father and brothers. Therefore the preaching of the truth could not have even so much effect in his land as it had in the other parts of Palestine.

In A.D. 41, the Romans appointed Herod Agrippa, the grandson of Herod the Great, ruler of the territories that had once been under Herod himself. Coming into power this man did whatever he could to persecute the followers of Prophet Jesus (peace be upon him) and used all the forces at his disposal to crush the movement that was functioning under the guidance of the disciples to inculcate fear of God in the people and reform their morals.

In order to have a correct estimate of the condition of the common Jews and their religious leaders, one should study the criticisms leveled by Prophet Jesus (peace be upon him) on them in his sermons contained in the four Gospels. Even a religious man like Prophet John
(peace be upon him) was beheaded before their eyes and not a voice was raised in protest against this barbarity. Then all the religious leaders of the community unanimously demanded the death sentence for Prophet Jesus (peace be upon him), and none but a few righteous men were there to mourn this depravity. Above all, when Pontius Pilate asked these depraved people, which condemned prisoner he should release, according to the custom, at Passover, Jesus or Barabbas the robber, they all cried with one voice Barabbas. This was indeed the last chance Allah gave to the Jews, and then their fate was sealed.

Not long after this, a serious conflict started between the Jews and the Romans, which developed into an open revolt by the former between A.D. 64 and 66. Both Herod Agrippa II and the Roman procurator Floris failed to put down the rebellion. At last, the Romans crushed it by strong military action and in A.D. 70 Titus took Jerusalem by force. About 133000 people were put to the sword. Sixty-seven thousand were made slaves, and thousands were sent to work in the Egyptian mines and to other cities so that they could be used in amphitheaters for being torn by wild beasts or become the practice target for the sword fighters. All the tall and beautiful girls were picked out for the army of conquest and the Holy City of Jerusalem and the Temple were pulled down to the ground. After this the Jewish influence so disappeared from Palestine that the Jews could not regain power for two thousand years and the Holy Temple could never be rebuilt. Afterward, the Roman Emperor, Hadrian, restored Jerusalem but renamed it Aelia. The Jews, however, were not allowed to enter it for centuries. This was the calamity that the Jews suffered on account of
their degeneration for the second time.

 

(17:8) Your Lord may well show Mercy to you, but if you revert to your evil behavior, We shall revert to chastising you. We have made Hell a prison for those who are thankless. of Allah’s bounties.10

10. Though this admonition has been given as a parenthesis at the end of the address to the children of Israel, it does not mean that this and the address itself are solely meant for them.
As a matter of fact, the whole address is really directed towards the disbelievers of Makkah but, instead of addressing them directly, some important historical events from the history of the children of Israel have been cited in order to serve as an admonition for them.

 

(17:9) Verily this Qur’an guides to the Way that is the Straight most. To those who believe in it, and do righteous works, it gives the good news that a great reward awaits them,

 

(17:10) and warns those who do not believe in the Hereafter that We have prepared for them a grievous chastisement.11

 

11. This means to warn those persons or people or nations who do not take a lesson from the admonitions of the Quran to be ready to undergo that chastisement that Israelites had to suffer.

 

(17:11) Man prays for evil in the manner he ought to pray for good. Man is ever hasty.12

12. This is in answer to the foolish demands of the disbelievers of Makkah who repeatedly demanded from the Prophet (peace be upon him) to bring about that torment with which he threatened them. It is closely connected with the preceding verse as if to say: O foolish
people instead of asking goodness you demand the torment. Can’t you realize the sufferings of the community which was visited by God’s torment?

It also contains a subtle warning to those Muslims who prayed for punishment for those disbelievers who persecuted them and rejected the message obdurately; there were still among those disbelievers many such people who afterward embraced Islam and became its
standard bearers in the world. That is why Allah says: Man does so because he is very hasty and impatient. He prays to Allah for all such things as are the immediate need of the time, though often subsequent experience shows that if Allah had granted his prayer, it would have been very harmful to him.

 

(17:12) We have made night and day as two signs. We made the sign of the night devoid of light and made the sign of the day radiant that you may seek the bounty of your Lord and know the computation of years and numbers. Thus We have expounded everything in detail to keep everything distinct from the other.13

13. Allah invites man to study the wisdom that underlies variety in the world and not gets confused and long for monotonous uniformity. In fact, the whole system is based on variety, distinctiveness, and diversity in things. For the sake of illustration let us take the case of the signs of day and night: You see these opposite things daily in your life. If you just consider the underlying wisdom, you will find that without this variety there would have been hardly any activity in the world. Likewise, great wisdom lies in the creation of the people with different temperaments, thoughts, and inclinations. If Allah had made all men
righteous by birth or annihilated disbelievers and wicked people and left only believers and submissive people in the world, the purpose of men’s creation could not leave been realized.
Therefore, it is wrong to desire that there should only be day and no night. The righteous thing is that these people, who have the light of guidance, should exert their utmost to remove the darkness of deviation. It is their duty that if they find darkness like that of night,
they should pursue it like the sun so that the light of guidance should reappear.

 

(17:13) We have fastened every man’s omen to his neck.14“ On the Day of Peecion We shall produce for him his scroll in the shape of a wide open book, (saying):

14. “We have fastened his fate to his neck”: therefore one does not need to take omens from a bird. This is to remove the superstition of the disbelievers who used to take omens from birds etc. as if to say: The causes and consequences of good fortune or bad fate exist in man’s own person. He merits good fortune because of his own good conduct and good judgment, and likewise, suffers the consequences of evil fate by the lack of these. This was necessitated because foolish people always try to attribute their misfortunes to external causes, when in fact our fate depends on our own deeds, good or bad. If they probe into the causes, they will find that their fate was decided by their own good or bad qualities and judgments.

 

(17:14) “Read your scroll; this Day you suffice to take account of yourself.”

 

(17:15) He who follows the Right Way shall do so to his own advantage, and he who strays shall incur his own loss.15No one shall bear another’s burden.16 And never do  We punish any people until We send a Messenger! (to make the Truth distinct from falsehood).

15. This is to impress that if a person adopts the right way, he does not do any favor to God or His Messenger or a reformer but he himself gets its benefits. On the other hand, if a person deviates from the right way, he can do no harm to God or His Messenger or a reformer, for they desire only to protect men from wrong ways and guide them on to the right way, and not for any selfish ends. Therefore, the right course for a wise man is to adopt the righteous way when it becomes distinct to him what is truth and what is falsehood. On the other hand, if he rejects the truth because of his prejudices and self-interest, he will be his own enemy and not a well-wisher.

16. The Quran has laid great stress on the doctrine of personal responsibility in several places, for one cannot follow the right way scrupulously without understanding fully its implication. It means that everyone is solely responsible for his moral conduct and is accountable to God as an individual in his own person and no other person can share the burden of responsibility with him. As an instance, we take the case of a particular action or a particular way of conduct in which a generation or a community of a large number of people had collaborated. When the people will assemble before Allah on the Day of Judgment, their collective action will be analyzed so as to lay the burden of its responsibility on each and every person who had been conducive to it and rewarded or punished in accordance with it. Neither will a person be punished for the part another had played in its
performance nor shall the burden of the sin of one individual be laid on the shoulders of another. This doctrine has been emphasized over and over again so that a wise man should not act in imitation of another or justify his own conduct by similar deeds of others. If a  particular person feels the sense of his own responsibility, he will act in such a way as to come out successful on the Day of Judgment, regardless of what the others do.

17. This is another doctrine that has been impressed on the minds by the Quran in different ways. This is to emphasize the basic importance that a Messenger has in the dispensation of divine justice because this is determined in the light of the message brought by him. This will be employed as an argument in favor of or against the concerned people.
Otherwise, the infliction of punishment on the people would be unjust for in that case they could argue that they should not be punished as the knowledge of the righteous way had not been conveyed to them. But after the message had been conveyed to a particular people,
and they had rejected it, there would be left no excuse for them.

It is an irony that instead of accepting the message some people are misled by reading verses like this and they ask such absurd questions: What will be the position of those, who might not have received the message of any Prophet? The wise course for such persons would have been to ask themselves what their own position will be on the Day of Judgment because they themselves had received the message. As regards other people, Allah knows best who has received the message, when, how, and to what extent, and what attitude a certain person adopted towards it. In short, Allah alone is aware of whether a particular person received the message in such a way as to fulfill the required condition for punishment.

 

(17:16) When We decide to destroy a town We command the affluent among them, whereupon they commit sins in it, then the decree (of chastisement) becomes due against them and thereafter We destroy that town utterly.18

18. Here a definite form of divine procedure for the destruction of a people has been stated. When the affluent people of a habitation become disobedient, it is a portent that it is doomed to destruction. After their persistent and continuous transgression, the affluent
people become so obdurate in their disobedience that they begin to discard the instinctive dictates of their conscience. The same thing has been stated in this Ayat: And when We intend to destroy a town, We give commands to its affluent people and they show disobedience. This is because Allah has created conscience for the guidance of man.
Therefore, the dictates of conscience are really the commands of Allah. Thus it has become quite obvious that “And when We intend to destroy a town” is not meant that Allah intends to destroy it without any reason. It is destroyed because after their disobedience that
habitation incurs Our just wrath and We totally exterminate it. The habitation deserves such punishment because its common people follow the affluent people who are the factual leaders of a community and are mainly responsible for the corruption of the community. At
first, the affluent people commit acts of disobedience, wickedness, mischief, cruelty, and tyranny and then the common people follow them and incur the torment of Allah. Incidentally, this is a warning for every community that it should be very discreet and prudent in choosing and electing its leaders and rulers, for if the latter are mean and wicked, they will inevitably lead the community to destruction. 1

(17:17) Many a generation has been destroyed by Our command since Noah’s time. Your Lord is well aware and fully observant of the sins of His servants.

 

(17:18) If anyone desires immediate benefits,19 We hasten to grant whatever benefits We will in the present life to whomsoever We please, but thereafter We decree for him Hell wherein he shall burn, condemned and rejected.20

19. The Arabic word Ajilah literally means something which can be had immediately, but the Quran employs it as a term for “this world” which yields its advantages and results in this worldly life. Its antonym is Akhirat (Hereafter) which will yield its advantages and results after death in the life of the next world.

20. The person who does not believe in the life of the Hereafter deserves Hell because he strives only for the successes and good things of this world and his endeavors are confined to material objects. Consequently, such a person becomes a mere worshiper of this world
and adopts wrong conduct, for he has no sense of personal responsibility and accountability to God and ultimately deserves the torment of Hell.

 

(17:19) But he who desires the Hereafter and strives for it in the manner he should, and is a true believer, his striving will come to fruition.21

21. Whose effort shall be appreciated, he will be rewarded for the efforts he had made for success in the Hereafter.

 

(17:20) To all of these as well as those We shall provide the wherewithal of this life in the present world by dint of your Lord’s Bounty; and from none shall the Bounty of your Lord be withheld.

22. Allah gives the provisions of this world both to those who strive for this world and to those who strive for the Hereafter, but it is the gift of Allah alone and not of anyone else. It does not lie in the power of the worshipers of the world to deprive the seekers after the Hereafter of these provisions, nor have the seekers after the Hereafter any power to
withhold these provisions from the worshipers of the world.

 

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Published
Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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