Tafsir of Al-Isra 17:41-44

Surah Al-Isra (The Night Journey): Verses 41–44

{And indeed We have varied [the ways of presenting warnings] in this Qur'an so that they may take heed.} (17:41)

Understanding Tasrif (Varying/Diversifying): In language, tasrif means turning something from one direction to another, like the turning of the winds or the management of affairs. In this context, the word tasrif is used metaphorically for explanation (tabyīn). This is because when one seeks to clarify something, they turn their speech from one type of example to another to complete the explanation and strengthen the clarification. Thus, {And indeed We have varied} means: We have explained.

The Omitted Object of Tasrif: The object of the verb is omitted, and there are two interpretations:

1. We have varied in this Qur'an various kinds of examples (mathal).
2. The word fī (in) is superfluous, similar to the verse: {And make righteous for me my offspring} (Al-Ahqaf: 15), meaning: make my offspring righteous.

Regarding {so that they may take heed (li-yadhakkarū)}: There are two issues concerning this phrase:

Issue 1: The Reading of Yadhakkarū

• The Majority Reading (Jumhūr): They read it with a fatḥa on the dhāl and kāf and their shaddah (i.e., li-yadhakkarū), meaning "so that they may remember/reflect." The tā’ (of tadhakkur) is assimilated into the dhāl due to the proximity of their articulation points.
• The Reading of Ḥamzah and Al-Kisā’ī: They read it with a sākinah on the dhāl and a ḍammah on the kāf (i.e., li-yadhkurū).
  • Al-Wāḥidī suggests that tadhakkur (reflection/deliberation) is more appropriate here than dhikr (remembrance), as the intent is contemplation and reflection, not merely remembering after forgetting.
  • For the reading of Ḥamzah and Al-Kisā’ī, there are two possibilities:
    1. Dhikr (remembrance) is used here to mean contemplation and reflection, as in: {Take what We have given you with strength and remember what is in it} (Al-Baqarah: 63), meaning: understand what is in it.
    2. The meaning is: We varied these proofs in the Qur'an so that they might mention Him with their tongues, as verbal remembrance can lead to the heart being affected by its meaning.

Issue 2: The Purpose of Revelation Al-Jubbā’ī stated that {And indeed We have varied in this Qur'an so that they may take heed} indicates that God revealed this Qur'an and multiplied the proofs therein because He intended for them to understand and believe in them. This implies that God acts for wise purposes (aghrāḍ ḥikmiyyah) and that He intended belief from everyone, whether they believe or disbelieve. (Allah knows best.)

{But it only increases them in aversion.} (17:42)

Issue 1: The Metaphor of Aversion Al-Aṣamm said that they are likened to skittish beasts; they only move further away from the Truth. This is like the verse: {and it increases them only in filth} (At-Tawbah: 125).

Issue 2: Proof Against Divine Will for Disbelief Our scholars use this verse as proof that God did not will belief from the disbelievers. They argue: God knows that varying the Qur'an will only increase them in aversion. If He willed belief from them, He would not have sent down to them something that increases their aversion and turning away. A wise being, when intending to achieve a goal, avoids actions that cause increased aversion from that goal. Since God informed us that this variation increases their aversion, we know He did not intend belief from them. (Allah knows best.)

{Say: If there were with Him other gods, as they say, then they would have sought a way to the Owner of the Throne.} (17:43)

Issue 1: Interpretation There are two views on its meaning:

1. The First View: The meaning of {then they would have sought a way to the Owner of the Throne} is that if we suppose other gods existed alongside God, some would have overpowered others. This returns to the Argument of Mutual Prevention (Dalīl al-Tamānuʿ), which we explained in Surah Al-Anbiyā’ regarding the verse: {If there were therein any deities other than Allah, there would have been ruin in both} (Al-Anbiyā’: 22). Repetition is unnecessary.
2. The Second View: The disbelievers used to say, "We worship them only that they may bring us nearer to God in nearness (zulfa)." God replies: If these idols were as you claim—that they bring you nearer to God—then they themselves would seek nearness to God and a path to Him, and they would seek high ranks and noble stations of lofty states for themselves. Since they cannot establish a path to God for themselves, how can it be conceived that they bring you to God?

Issue 2: Variant Readings of Taqūlūn

• Ibn Kathīr: Read yakūlūn (they say) with a yā’ in all three instances (yakūlūn, yakūlūn, yusabbiḥu). The meaning is: as the polytheists say by affirming deities other than Him, similar to: {Say to those who disbelieve, "You will be overcome and gathered to Hell"} (Āl ‘Imrān: 12).
• Ḥamzah and Al-Kisā’ī: Read all with a tā’ (you say).
• Nāfi‘, Ibn ‘Āmir, and Abū Bakr (from ‘Āṣim): Read the first with tā’ (addressing them) and the second and third with yā’ (recounting what they say).
• Ḥafṣ (from ‘Āṣim): Reads the first two with yā’ and the last with tā’.
• Abū ‘Amr: Reads the first and last with tā’ and the middle one with yā’.

{Exalted is He, and high above what they say, [with] a great exaltation.} (17:44)

Issue 1: Meaning of Subḥāna and Ta‘ālā After establishing the conclusive proof that He is free from partners and that affirming other gods is false, He follows it up with what indicates His transcendence from this false statement: {Exalted is He (Subḥāna)}. We have mentioned that Tasbīḥ means declaring God free from what is unsuitable for Him. Then He said: {and high above (wa Ta‘ālā)}, meaning elevation and loftiness. Clearly, this elevation is not spatial or directional elevation, because transcendence from partners, equals, deficiencies, and afflictions cannot be explained by spatial or directional elevation. Thus, the word Ta‘ālī concerning God is not explained by spatial loftiness.

Issue 2: The Source of ‘Uluwwan He made ‘uluww (loftiness) the maṣdar (verbal noun) of Ta‘ālī, saying: {a great exaltation (‘uluwwan kabīrā)}. It should have been Ta‘āliyan kabīran. This is similar to: {And Allah has made you sprout from the earth a sprouting} (Nūḥ: 17).

Inquiry: What is the benefit of describing that exaltation as kabīr (great)? Answer: Because the contradiction between His Essence and Attributes (He is exalted) and the affirmation of partners, offspring, equals, and opposites is a contradiction that has reached a degree of strength and perfection beyond which no increase is conceivable. The contradiction between the Necessary Being (wājib li-dhātihi) and the contingent being (mumkin li-dhātihi), between the Eternal and the created, and between the Self-Sufficient and the needy, is a contradiction that cannot be surpassed. For this reason, God described that exaltation as kabīr.

{To Him glorify (tasabbiḥu) the heavens and the earth and whosoever is in them.} (17:45)

Issue 1: The Nature of Glorification (Tasbīḥ) A responsible, conscious being glorifies God in two ways:

1. By Speech: Saying, "Glory be to God" with the tongue.
2. By Indication: Their states and actions demonstrating God's Oneness, purity, and might.

As for that which is not conscious (like beasts) or not living (like inanimate objects), they glorify God only through the second way, because the first way requires understanding, knowledge, perception, and speech, all of which are impossible for inanimate matter. Thus, glorification in their case can only occur through indication.

If we were to allow inanimate objects to be knowing and speaking, we would be unable to prove that God, being Knowing and Powerful, is also Living. This would lead to disbelief, as it would imply that being knowing, powerful, and speaking does not necessitate being alive—a clear error, since it is self-evident that one who is not alive cannot be knowing, powerful, and speaking. This is the position agreed upon by the verified scholars.

The Opposing View (Literal Glorification): Some people hold that inanimate objects, plants, and animals all glorify God. They argue:

• This text proves they glorify Him.
• This glorification cannot mean their indication of God's power and wisdom, because God says: {but you do not perceive their glorification} (17:44). This implies that their glorification is something unknown to us. Their indication of God's power and wisdom is known. Since the known is different from the unknown, their glorification must be something other than their indication of God's power and wisdom.

Rebuttals to the Opposing View (Three Ways):

Way 1: The Complexity of Indication If you take a single apple, it is composed of countless indivisible parts. Each of these parts is a complete proof for the existence of God. Each indivisible part has specific properties of nature, taste, color, scent, space, and direction. The specialization of that singular essence with that specific contingent attribute can only occur through the designation of a powerful, wise designer. Since every part of the apple is a complete proof for God's existence, and every attribute of that single part is also a proof, the number of parts is unknown, and the states of those attributes are unknown. This is why God said: {but you do not perceive their glorification}.

Way 2: The Disbelievers' Negligence Even if the disbelievers verbally affirm God's existence, they do not contemplate the types of proofs. This is why God says: {And how many a sign there is in the heavens and the earth over which they pass by, yet they turn away from it} (12:107). Thus, {but you do not perceive their glorification} refers to this meaning (their failure to contemplate).

Way 3: Lack of Knowledge of Perfection Although they verbally affirm God, they do not know the perfection of His power. This is why they found resurrection and reconstitution difficult to accept. Therefore, the meaning is this: When God mentioned the proof in verse 43 ({Say: If there were with Him other gods...}), they were unaware of this proof. The subsequent verse, {To Him glorify the seven heavens and the earth and whosoever is in them}, means that the glorification of the heavens and earth testifies to the validity and strength of this proof, but you (O disbelievers) do not perceive or know this proof. Furthermore, the people were heedless of most proofs for Monotheism, Justice, Prophethood, and the Hereafter. This is supported by the following verse: {Indeed, He was ever Forbearing, Forgiving}. Mentioning Ḥalīm (Forbearing) and Ghafūr (Forgiving) here indicates that their failure to perceive this glorification is a grave offense they committed. This would only be an offense if the glorification meant their indication of God's perfect power and wisdom. If it were merely speech, their lack of perception would not be an offense, and the mention of Forbearance and Forgiveness would be inappropriate here. This is a strong argument supporting our chosen view.

Critique of the Literal View: Those who claim inanimate objects glorify God with audible words also claim that when an animal is slaughtered, it ceases to glorify Him. If being inanimate does not prevent glorification, why should being slaughtered prevent it? Similarly, if a tree branch is broken, they claim it ceases to glorify Him. If its inanimate nature did not prevent glorification, why should being broken prevent it? Thus, these claims are weak. (Allah knows best.)

Issue 2: The Unity of the Term (Tasbīḥ) The phrase {To Him glorify the seven heavens and the earth and whosoever is in them} explicitly attributes glorification to the inanimate heavens and earth, and to the conscious beings within them. We have established that the glorification attributed to inanimate objects is metaphorical (indicating God's transcendence). However, the glorification issued by conscious beings (saying Subḥān Allāh) is literal (ḥaqīqah). This necessitates that the verb {glorify (tusabbiḥu)} is a single word used simultaneously in both a literal and a metaphorical sense, which is invalid according to the principles of jurisprudence (Uṣūl al-Fiqh). Therefore, it is preferable to interpret this glorification as metaphorical for inanimate objects, but literal for rational beings, to avoid this contradiction. (Allah knows best.)

{And when you recite the Qur'an, We place between you and those who do not believe in the Hereafter a hidden barrier.} (17:45)

{And We place over their hearts coverings, lest they understand it, and in their ears deafness.} (17:46)

{And when you mention your Lord alone in the Qur'an, they turn their backs in aversion.} (17:47)

{We know best what they listen to when they listen to you, and when they are in private consultation, when the wrongdoers say, "You follow not except a man bewitched."} (17:48)

{See how they strike parallels for you! Thus they have gone astray and cannot find a way.} (17:49)