Tafsir of Al-Isra 17:16-17

Al-Isra (The Night Journey): Verses 16-17

Issue 1: The meaning of His command: {We commanded the affluent among them}

There are two main interpretations regarding the meaning of this command:

First Opinion: The command refers to an actual command to perform acts of obedience and good deeds.

• The majority hold that Allah commanded them to perform acts of obedience and good, but they disobeyed and became corrupt (fasiqun).
• The author of Al-Kashshaf suggests the literal meaning implies Allah commanded them to commit transgression (fisq), and they did so. However, this is taken metaphorically. It means Allah opened the doors of blessings and ease for them, and in response, they rebelled, became insolent, and transgressed.
• The evidence for the majority view is that the object of the command is omitted because the subsequent phrase, {then they transgressed therein} (fa-fasaqu fīhā), indicates what they were commanded to do. Just as "I commanded him, and he stood up" implies he was commanded to stand, here, "We commanded them, then they transgressed" implies they were commanded to do something other than transgression.
• The objection that "I commanded him, and he disobeyed me" does not imply the command was for disobedience is refuted by noting that disobedience is contrary to the command. Similarly, fisq (transgression) is defined as doing the opposite of what is commanded. Therefore, the phrase must imply that what they were commanded to do was not transgression.
• Thus, the correct view is that Allah commanded them righteous deeds (faith and obedience), and they opposed this command out of obstinacy and proceeded to commit transgression.

Second Opinion: The meaning of {We commanded the affluent among them} is: We made the transgressors numerous among them.

• Al-Wahidi states that the Arabs use the verb amara (to command) to mean "to multiply" or "to become numerous." Thus, Amara Allah al-qawm means Allah multiplied them.
• Abu Ubaydah cited the Prophet's saying: "The best wealth is a mare that is ma'mūrah (multiplied in offspring) and a field that is ma'būrah (well-cultivated)." They interpret ma'mūrah as having abundant offspring.
• Some scholars reject this usage, arguing that amara means "to become numerous," and āmmara (with madd) means Allah multiplied them. They interpret the Prophet's saying (mahratun ma'mūrah) metaphorically as being commanded to multiply their offspring.
• As for Al-Mutrafūn (the affluent), linguistically, it means those who are indulged in luxury, whom abundance of life has made insolent.
• {then they transgressed therein}: They deviated from what Allah commanded them.
• {Then the Word became due against them}: Meaning, they deserved the punishment. This aligns with verses stating Allah does not punish until a Messenger is sent (e.g., 17:15, 28:59, 6:131). Since these verses establish that Allah does not destroy a town until they disobey His command, here it is mentioned that He commanded them, and when they disobeyed, they deserved destruction, expressed as {Then the Word became due against them}.
• {and We destroyed them with utter destruction}: Tadmīr means complete annihilation.

Issue 2: Arguments by the Mu'tazila based on this verse:

The Mu'tazila use this verse to support their doctrine in several ways:

1. The apparent meaning suggests Allah intended to inflict harm upon them initially, using this command as a means to their destruction.
2. The apparent meaning suggests Allah specifically commanded the affluent because He knew they would transgress, implying Allah intended their transgression.
3. When the Word of punishment becomes due upon them due to disbelief, it becomes impossible for faith to originate from them, as this would imply Allah's truthful report (that they deserve punishment) is false, which is impossible.

• Al-Ka'bi's Argument: Other verses indicate Allah does not initiate punishment (e.g., 13:11, 4:147, 28:59). Since the preceding verse (17:15) states, "Whoever is guided is guided for himself... and no bearer of burdens shall bear the burden of another," and there can be no contradiction in the Quran, this verse must be interpreted consistently with those that affirm Allah does not initiate harm.

• Al-Qaffal's Reconciliation (The Best Interpretation for the Mu'tazila): Al-Qaffal offered two ways to interpret this verse to align with Mu'tazilite principles:

• First Way: Allah only executes a previously decreed punishment after the prerequisite action occurs. The meaning is: When We intend to execute the prior decree of destroying a people, We command their affluent—those who think their wealth and supporters will repel Our might—to believe and follow My laws as conveyed by My Messenger. When they transgress, the prior decree of destruction becomes due because their sins are manifest. The essence is: When We intend to destroy a town based on Our knowledge that they will only commit sin, We do not settle for that knowledge alone; rather, We command their affluent, and they transgress. Only then do We inflict the promised punishment.

• Second Way: When the sins of a town become apparent, We do not hasten the punishment immediately. Instead, We command their affluent to repent from those sins. The affluent are singled out because they are the recipients of blessings, and thus, gratitude is more incumbent upon them. When Allah repeatedly commands them to repent while continuing to bestow blessings, their obstinacy and rejection of truth become clear. Only then does Allah pour down affliction upon them.

• Al-Qaffal concludes that both interpretations mean Allah informs His servants that He does not hasten punishment upon an unjust nation until He has exhausted all excuses, leading to despair of their faith (as seen with Noah's people, 71:27, or those who denied prior signs, 10:74). First, He establishes that punishment only follows the sending of a Messenger. Second, even after the Messenger, He does not hasten punishment but continues to send admonitions. If they persist, then the destruction descends. This reconciliation was superior to what the senior Mu'tazila scholars achieved.

• Al-Jubba'i's Response: The intention here is not that Allah desires their destruction before they sin and deserve it (as that would be injustice, which is impossible for Allah). Rather, "intend" means the time for their destruction is approaching. The meaning is: When the time for a town's destruction nears, We command their affluent, and they transgress. This is like saying, "When the patient intends to die, his illnesses intensify," or "When the merchant intends to go bankrupt, losses come from every direction." It doesn't mean the patient wants to die, but that this is the impending state.

• Conclusion on the Arguments: All three methods used to support the Mu'tazila doctrine involve deviating from the literal meaning of the text. However, the second and third interpretations (Al-Qaffal's and Al-Jubba'i's) remain sound against criticism.

Issue 3: Recitation Variants of {أَمَّرْنَا}

• The famous reading among the Seven Reciters is {ammaranā} (with tashdīd on the mīm and hamza without madd), meaning "We commanded."
• A less common narration from Nafi' and Ibn Abbas has {ammarnā} (with madd), meaning "We multiplied them" (as discussed in Opinion 2).
• A narration from Abu Amr has {ammaranā} (with tashdīd and madd), meaning "We caused their transgressors to multiply."
• The reading with tashdīd (and no madd) can also mean "We gave authority to their affluent," implying permission or removal of restraint by force.

This means the method described—commanding the affluent, their transgression, and subsequent destruction—is Our established practice (sunnah) concerning the generations who sinned and rebelged after Noah, such as 'Ad and Thamud.

Then Allah addresses His Messenger with a statement that serves as a warning and admonition for everyone: {And sufficient is your Lord as an Acquainted Observer of the sins of His servants.}

First Inquiry:

Allah possesses complete knowledge of all knowables and sight of all visible things; nothing about creation is hidden from Him. He is also fully capable of inflicting retribution upon everyone according to their deserts. Furthermore, He is transcendent above futility and injustice. The combination of these three attributes—perfect knowledge, complete power, and transcendence from injustice—is a great glad tidings for the obedient and a grave warning for the disobedient and sinful.

Second Inquiry:

Al-Farra' stated that the bā' (preposition 'bi') in {Kafā bi-Rabbika} (Sufficient is your Lord) could be omitted. The bā' is only permissible in the nominative case when it serves to praise or blame the subject. Examples include: Kafāka bihi (He is sufficient for you), Akrim bihi rajulan (How noble is that man!), Ṭāba bi-ṭa'āmika ṭa'āman (How excellent is your food!). If there is no praise or blame, it is not permissible, e.g., one cannot say Qāma bi-akhīka when meaning Qāma akhūka (Your brother stood up).

{Whoever desires the hasty [life], We hasten for him therein what We will to whomever We intend. Then We assign to him Hell, wherein he will burn, blameworthy and rejected.}

{And whoever desires the Hereafter and strives for it with the striving due to it, while he is a believer—then it is those whose striving will be thanked.}

{To all—both these and those—We extend the provisions of your Lord. And the provision of your Lord is never restricted.}

{See how We have preferred some of them over others. But the Hereafter is greater in degrees and greater in preference.}

• Explanation: Regarding the first two verses, Allah states that He grants the desires of this fleeting world to whomever He wills among those who seek it hastily, but this is temporary. Ultimately, their destination is Hell, where they will enter despised and cast out.
• Conversely, for those who desire the Hereafter and exert the effort required for it while maintaining faith, their effort will be acknowledged and rewarded (mashkūr).
• {To all... We extend the provisions...}: Both groups—those focused on the immediate world and those focused on the Hereafter—receive sustenance from Allah's bounty. The provision of your Lord is not restricted or withheld from anyone.
• {See how We have preferred some of them over others}: This preference relates to the worldly provisions and circumstances granted in this life. However, the Hereafter holds far greater differences in status and preference.