Tafsir of Al-Isra 17:37

"And do not walk upon the earth exultantly" (Al-Isra: 37)

"Exultantly" (marahan) means out of pride and arrogance, as stated by Qatadah. Al-Raghib said: Al-marah is the intensity of joy and expansion within it. The first interpretation is more appropriate. It is an infinitive (masdar) used in the position of a state (hal). Speech of this kind, when occurring as a state, a predicate, or an attribute, is common. It is permitted that it be accusative as an infinitive for an omitted verb—i.e., tamrahu marahan (you exult with exultation)—or as a causative object (ma'ful lahu), meaning "for the sake of exultation." It has also been read as marihan with a kasra under the ra, as an active participle (sifat mushabbaha), and its accusative case is purely for the state. It has been said that this reading, in terms of ruling, is more eloquent than the reading of the infinitive, because it signifies hyperbole by making the person the very essence of exultation, similar to what is said regarding the phrase "Zayd is justice." This is because the description falls within the scope of the prohibition, which carries the meaning of negation, and denying the existence of the trait itself is more eloquent than denying its increase and exaggeration, as the latter might suggest that the origin of the trait remains in some measure. To suggest that the hyperbole returns to the negation rather than the negated—as is said regarding the verse "And your Lord is not unjust (zallam) to His servants"—is far-fetched here.

The claim that the active participle signifies permanence, and therefore its negation does not necessitate the negation of its origin—as is said regarding the infinitive—is a fallacy arising from a lack of knowledge concerning the meaning of "permanence" in a descriptor; for what is meant by it is that it does not indicate renewal and origination, not that it indicates eternal duration. Al-Akhfash preferred the reading with the infinitive due to the emphasis it contains, ignoring that this emphasis applies in affirmation, not in negation or what is in the position of negation. It has been objected against what was said that it involves preferring an irregular (shadhdh) reading over a canonical (mutawatir) one, which is evident. Hence, some favored the reading with the infinitive, like Al-Akhfash, and argued that the hyperbole derived from it pertains to the prohibition, rejecting the idea that this is far-fetched. It is said that if the implied meaning in the canonical reading is "possessor of exultation," it unites with the irregular reading. This has been countered by the claim that "possessor of exultation" is more eloquent than "exultant" because it indicates that he is a master of exultation and clings to it, as if he owns it. This position is subject to hesitation, as is not hidden.

The restriction to "the earth" cannot be said to be for the purpose of excluding walking in the air or on water, for that would be miraculous and not something to be excluded; rather, it is to remind one of the origin and the end, which is more of a deterrent against walking with the gait of the arrogant, conceited person, and more receptive to accepting the admonition—as if it were said: "Do not walk upon that which is your primary element, from which you were created and to which you shall return, and which has contained many of your likes, with the gait of the proud and arrogant." It is also said that it is to specify that the prohibition against walking exultantly applies to all lands and places, not restricted to one earth rather than another. The first view is more subtle.

"Indeed, you will never tear the earth open"—this is the justification for the prohibition and contains mockery of the arrogant person. That is: You will never be able to create a tear in it by your stomping and the intensity of your tread. "And you will never reach the mountains in height"—through your arrogance and the stretching of your stature. So where are you in relation to being arrogant toward them? Arrogance is only through an abundance of strength and greatness of physique, and both are missing in you; or rather, you are incapable of that, so you are weaker than each of these two inanimate objects, how then does arrogance befit you?

Some investigators said: The meaning of the prohibition and the justification is: Do not do that, for there is no benefit in it—and this is a good perspective. The accusative case of "height" (tulan) is as a specifier (tamyiz), and it is permitted that it be a causative object. Some of their speech suggests it is accusative due to the removal of a preposition, meaning it is in the sense of "stretching" (tatawul), i.e., you will not reach the mountains by your stretching. Its remoteness is evident. The preference for the explicit noun over the pronoun—where it did not say "you will not tear it open"—is to increase the awakening and the reprimand.

Furthermore, being arrogant in one's walk is a major sin, as indicated by authentic hadiths. This applies to anything other than the pace between the two, for that is permissible according to an authentic report. The mockery and reprimand contained in the verse are sufficient as a deterrent for those who have become accustomed to it where it is not permitted, as is the case with many people today. In Al-Intisaf, it is mentioned that Allah has protected the common people of our time from this gait, but our readers and jurists have fallen into it. One of them might learn two legal issues, or have two students sitting before him, or attain a portion of worldly leadership, and he begins to walk with pride, not seeing that he could reach the mountains, but rather seeing himself scratching the veil of the sky with his crown, as if they do not pass by this verse, or they pass by it while turning away from it.

If this is the state of the readers and jurists of his time, then what can I say about the readers and jurists of my time, except: May Allah the Exalted not increase their likes, nor afflict us with any of their actions, and may He make their actions a venom for them.