Surah Al-Isra 17:106
ﱌ ﱍ ﱎ ﱏ ﱐ ﱑ ﱒ ﱓ ﱔ
And [it is] a Qur'an which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively.
Tafsir of Al-Isra 17:105-109
Tafsir
Mafatih al-Ghayb
Verse range: 17:105-109
Al-Isra: (105–109) And with truth We have sent it down, and with truth it has descended...
Know that when the Almighty established that the Qur'an is miraculous and a compelling proof of truthfulness (in His statement: {Say, "If mankind and jinn were to gather..."} [Al-Isra: 88]), He then recounted how the disbelievers were not satisfied with this miracle but demanded other miracles. Allah responded by explaining that there was no need to show the other miracles, clarifying this with many arguments.
One argument is that Allah gave the people of Moses (peace be upon him) nine clear signs, and when they rejected them, Allah destroyed them. The same applies here. Furthermore, if Allah had brought the people of Muhammad (PBUH) the miracles they demanded, and they still disbelieved, the annihilation punishment would have been necessitated. This is contrary to Divine Wisdom, as Allah knew that among them were those who would believe, and from the offspring of those who would not believe, believers would arise.
When this response was complete, He returned to magnifying the status and high rank of the Qur'an, saying: {And with truth We have sent it down, and with truth it has descended.}
The meaning is that We intended nothing by its revelation except to establish truth and veracity. And just as We intended this meaning, so too has this meaning occurred and been achieved. There are several benefits in this verse:
Benefit 1: The Nature of Truth That *al-Haqq* (the Truth) is that which is established and does not perish, just as falsehood (*al-Bāṭil*) is that which perishes and vanishes. This noble Book encompasses things that do not perish because it contains the proofs of Tawhid (Oneness of God), the attributes of Majesty and Honor, the affirmation of the angels, the prophethood of the Prophets, and the establishment of the Resurrection and the Hereafter—all of which are immune to perishing. It also contains an enduring Law that is not susceptible to abrogation, nullification, or distortion. Moreover, Allah has taken responsibility for preserving this Book from the distortion of the deviators and the alteration of the ignorant, as He said: **{Indeed, it is We who sent down the Dhikr (the Qur'an), and indeed, We will be its guardian}** (Al-Hijr: 9). Thus, this Book is true in every respect.
Benefit 2: Exclusivity of Purpose That His saying: **{And with truth We have sent it down}** implies exclusivity (Hassr). Its meaning is that it was not sent down for any other purpose than manifesting the Truth. The Mu'tazila stated that this indicates that its revelation was not intended to mislead any creature, nor to tempt them, nor to prevent them from the religion of Allah.
Benefit 3: Distinction Between Revelation and Descent His saying: **{And with truth We have sent it down, and with truth it has descended}** indicates that *Inzāl* (sending down, the initial act) is different from *Nuzūl* (descending, the gradual process). Therefore, this necessitates that the Creator is different from the created, and that the act of creation (*Takwīn*) is different from the one who causes creation, according to the view of some scholars.
Benefit 4: The Meaning of the Preposition *Bā'* Abu Ali al-Fārisi said that the *Bā'* (in *wa-bi-l-Ḥaqqi anzalnāhu*) means *ma'a* (with), as you say, "He departed with his provisions" (*nazzala bi-'uddatih*) or "He went out with his weapon" (*kharaja bi-silāḥih*). The meaning is: We sent down the Qur'an *along with* the Truth.
Regarding {wa-bi-l-Ḥaqqi nazala} (and with truth it has descended), there are two possibilities:
- The implied meaning is bi-l-Ḥaqq (by means of the Truth), as you say, "He came to Zayd" (nazaltu bi-Zayd). Under this interpretation, the Truth is Muhammad (PBUH), because the Qur'an descended through him, meaning upon him.
- The Bā' means ma'a (with), as we stated regarding {wa-bi-l-Ḥaqqi anzalnāhu}.
Then the Almighty said: {And We have not sent you except as a bearer of good tidings and a warner.}
The purpose is that these ignorant people who demand miracles from you and rebel against accepting your religion—there is no blame upon you for their disbelief. For I have only sent you as a bearer of good tidings for the obedient and a warner for the deniers. If they accept the true religion, they will benefit from it; otherwise, there is nothing upon you concerning their disbelief.
Then He said: {And [it is] a Qur'an which We have separated [into parts] that you might recite it to the people over a period, and We have sent it down progressively.}
There are discussions concerning this:
Discussion 1: The Reason for Gradual Revelation The people argued: Even if this Qur'an is miraculous, it should have been sent down to you all at once so that the aspect of its miracle would be evident. They considered the Prophet's bringing the Qur'an piecemeal as a point of doubt, suggesting he was thinking about it chapter by chapter before reciting it to the people. Allah responded that He separated it so that its memorization would be easier, and that grasping and comprehending its subtleties and realities would be easier.
Discussion 2: The Manner of Gradual Revelation Sa'id ibn Jubayr said that the entire Qur'an was sent down on the Night of Decree from the highest heaven to the lowest heaven, and then it was revealed piecemeal over the years. Qatadah said there were twenty years between its beginning and its end. The meaning of **{farraqnāhu}** (We have separated it) is that We cut it down verse by verse and chapter by chapter, and did not send it down all at once, **{that you might recite it to the people over a period (*'alā makth*)}**, meaning slowly, deliberately, and without haste. Al-Farrā' said that *makth* (with *fatḥa*) and *mukth* (with *ḍamma*) are both used for "to remain/delay." The *fatḥa* reading is that of 'Āṣim in the verse: **{And he remained not long}** (An-Naml: 22).
Discussion 3: The Preferred Reading of *Farraqnāhu* The preferred reading among the Imams is **{farraqnāhu}** with *takhfīf* (lightening the *rā'*). Abu 'Amr interpreted this as "We have clarified it" (*bayyannāhu*). Abu 'Ubayd preferred the *takhfīf* because its meaning is "We have clarified it." Whoever reads it with *tashdīd* (stressing the *rā'*, *farrqnāhu*) has no meaning other than that it was sent down piecemeal. The separation (*tafrīq*) encompasses clarification (*tabyīn*). This is supported by what Thaalab narrated from Ibn al-A'rābī, who said: "I *afraqtu* (separated) speech, and I *farraqtu* (separated) bodies." This is also supported by the Prophet's saying: "The two sellers have the option [to retract] as long as they have not separated (*yatafarraqā*)," and he did not say *yaftariqā*. *Tafarruq* follows the pattern of *tafrīq*, while *iftirāq* follows the pattern of *farq*.
Then He said: {And We sent it down with a progressive sending down (tanẓīlan)}, meaning according to the mentioned measure and the described manner.
Then He said: {Say, "Believe in it or do not believe."}
He is addressing those who demanded those great miracles with a tone of threatening and rebuke. Meaning, Allah has clarified the clear signs and proofs and removed all excuses. So, choose what you wish [to do].
Then the Almighty said: {Indeed, those who were given knowledge before it}, meaning before the revelation of the Qur'an. Mujahid said: They were people from the People of the Book. When they heard what was revealed to Muhammad (PBUH), they fell down prostrating, among them Zayd ibn 'Amr ibn Nufayl, Waraqah ibn Nawfal, and 'Abdullah ibn Salām.
Then He said: {They fall down on their faces in prostration.} There are several interpretations regarding al-Adhqān (faces/chins):
First Opinion (Al-Zajjāj): Adh-Dhaqn (singular of al-Adhqān) is the meeting point of the two jaws. Whatever part of the face first approaches the ground when one begins to fall into prostration is the chin.
Second Opinion: Al-Adhqān is a metaphor for the beards. When a person exerts extreme humility and submission in prostration, he might rub his beard on the dust. Since the beard is meticulously cleaned, covering it with dust signifies the utmost reverence.
Third Opinion: When a person is overcome by the fear of Allah, he might fall to the ground as if in a swoon while intending to prostrate. In such a case, his falling would be upon his chin in the place of prostration. Thus, {They fall down on their faces/chins} is a metaphor for the extremity of their longing, fear, and awe.
Two questions remain regarding the verse:
First Question: Why did He say {They fall down on their faces/chins in prostration} (yakhurrūna li-l-adhqāni sujjudan) and not simply "they prostrate" (yasjudūn)? Answer: The purpose of mentioning this phrase is to indicate their haste in doing so, to the extent that they collapse.
Second Question: Why did He say {They fall down to their faces/chins} (li-l-adhqān) and not upon their faces/chins ('alā al-adhqān)? Answer: The Arabs use the expression kharra li-l-dhaqn when a man falls onto his face. And Allah knows best.
Then the Almighty said: {And they say, "Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled!"}
The meaning is that in their prostration, they say: {Exalted is our Lord}, meaning they purify and glorify Him. {Indeed, the promise of our Lord has been fulfilled!}, meaning through the revelation of the Qur'an and the sending of Muhammad. This indicates that these people were from the People of the Book, because the promise of Muhammad's mission was mentioned in their scriptures, so they were awaiting the fulfillment of that promise.
Then He said: {And they fall down on their faces, weeping.}
The benefit of this repetition is to show the difference between the two states: their falling in prostration, and their state of weeping upon hearing the Qur'an. This is supported by His saying: **{And it increases them in humility (khushū') }**. Alternatively, the repetition of the saying might indicate the repetition of the action by them. {Weeping} (yabkūn) is a circumstantial clause (ḥāl). {And it increases them in humility} means in submission and modesty. Know that the purpose of this verse is to affirm their contempt and belittlement, and to show indifference to them and their refusal to believe. Even if they do not believe, those who are better than them have already believed.
7 < { Say, "Call upon Allah, or call upon the Most Merciful. Whichever [name] you call Him, to Him belong the best names." And do not utter your prayer loudly nor keep it in too low a voice, but seek a way between that.} ### { And say, "Praise be to Allah, who has not taken a son and has had no partner in His dominion and has had no protector out of weakness, and exalt Him with great exaltation."} > 7 > <
Translation:
Say, "Call upon Allah or call upon the Most Merciful. Whichever [name] you call Him, to Him belong the best names." And do not utter your prayer loudly, nor keep it in too low a voice, but seek a way between that. And say, "Praise be to Allah, who has not taken a son, nor has He a partner in His dominion, nor has He a protector out of weakness, and exalt Him with great exaltation."