Tafsir of Al-Isra 17:56

The connection between this and the preceding arguments for the validity of the monotheism to which He called them is, according to what we have mentioned first, something I do not think is hidden.

Za‘m (claim), with the zay pronounced with a fatḥah (dammah is also heard), is close to conjecture (ẓann). It is said to be a statement about which there is doubt, and it is used to mean falsehood, such that Ibn Abbas said: "Whenever 'claim' (za‘m) appears in the Quran, it is a falsehood." Sometimes, however, it is used to refer to a verified statement or truth in which there is no doubt. For instance, Muslim recorded from the tradition of Anas that a man from the desert, named Ḍimām ibn Tha‘labah, came to the Messenger of Allah (peace be upon him) and said: "O Muhammad, your messenger came to us and za‘ama (claimed) that you taz‘amu (claim) that Allah Almighty sent you." He replied: "He spoke the truth." The Prophet’s (peace be upon him) verification of him—despite the use of za‘am—is proof of what we have said.

It is reported from the Prophet (peace be upon him) that he said: "Gabriel (peace be upon him) za‘ama (said/claimed) such and such." Sibawayh, the imam of Arabic, frequently used in his book expressions such as "Al-Khalil za‘ama" or "Abu al-Khaṭṭāb za‘ama," intending thereby a verified statement. This has been reported by groups of linguists and others, and Abu ‘Umar al-Zahid reported it in Sharḥ al-Faṣīḥ from his teacher, Abu al-‘Abbās Tha‘lab, on the authority of the Kufan and Basran linguists.

This verb takes two objects. Here, we have omitted both or what occupies their place—meaning: "you claimed that they are gods" or "you claimed them to be gods." The phrase "besides Him" points to this. Omitting both objects or what occupies their place is permissible, whereas there is disagreement regarding omitting only one of them.

The apparent meaning of the relative pronoun (al-ladhīna - those who) is everyone among the sentient beings worshipped besides Allah Almighty. ‘Abd al-Razzāq, Ibn Abī Shaybah, al-Bukhārī, al-Nasā’ī, al-Ṭabarānī, and others reported from Ibn Mas‘ūd, who said: "A group of humans used to worship a group of the Jinn, then the Jinn accepted Islam, but the humans remained attached to their worship, so this verse was revealed." These humans were Arabs, as explicitly stated in the narration of al-Bayhaqī and others on his authority. In another narration, it is explicit that they were from Khuza‘ah, and in Ibn Jarīr’s narration, he said: "Tribes of Arabs used to worship a class of angels called 'the Jinn,' saying they were the daughters of Allah Almighty, so the verse was revealed."

On the authority of Ibn ‘Abbās, it was revealed regarding those who associated others with Allah Almighty and worshipped Jesus, his mother, Ezra, the sun, the moon, and the stars. According to this—as stated in al-Baḥr—the verse employs the inclusion of the sentient into the non-sentient. Once it is correct to include the sun, the moon, and the stars by way of inclusion—based on the fact that they are not possessors of knowledge—then all other worshipped objects and idols should also be included, and the rule of inclusion applied. This has been challenged on the grounds that what will follow shortly, God willing—regarding seeking the means, hoping for mercy, and fearing punishment—supports the intended meaning of sentient beings, like Jesus and Ezra (peace be upon them), since it cannot be understood that idols would do such things. Furthermore, applying the rule of inclusion there is very contrary to the apparent meaning.

"Supplication" (du‘ā’) is like "calling" (nidā’), but nidā’ is used when one says "Ya" or "Aya" or the like without necessarily appending the name, whereas du‘ā’ is rarely used unless the name is present, such as "O so-and-so." Sometimes each is used in place of the other. The intent is "call upon them to remove the harm," which is more urgent and important than bringing benefit; turning the heart toward the One who removes it is more complete and perfect.

"They possess no power to remove harm from you"—meaning they cannot, by themselves, remove harm, such as illness, poverty, drought, and others.

"Nor can they transfer it"—nor can they move it from you to others who did not worship them, or change it for another type. He who does not possess this does not deserve worship, for the condition of deserving it is the complete and perfect power to repel harm and bring benefit. If such power is bestowed by another, they do not possess it in themselves. It is as if the negation of their possessing this power refers to the negation of their complete and perfect capacity for it.

The fact that the power of false deities is bestowed by Allah Almighty is accepted by the disbelievers, for they do not deny that these deities are created by Allah Almighty with all their attributes, and that Allah Almighty is stronger and more perfect in attribute than they are. With this, the proof is perfected and the silencing is achieved. Otherwise, the negation of the power of the likes of the Jinn and angels—who were worshipped besides Allah—to remove harm absolutely is not something whose proof is apparent. If it is said, "We see disbelievers supplicating to them, and they do not receive an answer," it is countered that "we also see Muslims supplicating to Allah, and they do not receive an answer."

It may be said: The intent is the negation of their capacity for this fundamentally. This is argued for using the Ash‘arite proof regarding the reliance of all possibilities on Him, the Almighty, primarily. Some interpreted "harm" here as drought, based on the report that the polytheists were struck by a severe drought in which they ate dogs and carrion, so they pleaded with the Prophet (peace be upon him) to pray for them, and the verse was revealed. You know that this does not necessitate exclusivity. This narration has been used as proof that the negation of capacity was absolutely accepted as true regarding their deities at that time; otherwise, they would not have abandoned them and pleaded with the Prophet (peace be upon him) to pray for them. There is room for debate here, so look and reflect.