17:107 Al-Israa (The Night Journey)

{ ولا يأتونك بمثل إلا جئناك بالحق وأحسن تفسيرا } فإذا تبين أنه الحق، الذي لا شك فيه ولا ريب، بوجه من الوجوه فـ: { قُلْ } لمن كذب به وأعرض عنه: { آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا } فليس لله حاجة فيكم، ولستم بضاريه شيئًا، وإنما ضرر ذلك عليكم، فإن لله عبادًا غيركم، وهم الذين آتاهم الله العلم النافع: { إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا } أي: يتأثرون به غاية التأثر، ويخضعون له.

يقول تعالى لنبيه محمد صلى الله عليه وسلم قل يا محمد لهؤلاء الكافرين بما جئتهم به من هذا القرآن العظيم "آمنوا به أو لا تؤمنوا" أي سواء آمنتم به أم لا فهو حق في نفسه أنزله الله ونوه بذكره في سالف الأزمان في كتبه المنزلة على رسله ولهذا قال "إن الذين أوتوا العلم من قبله" أي من صالحي أهل الكتاب الذين تمسكوا بكتابهم ويقيمونه ولم يبدلوه ولا حرفوه "إذا يتلى عليهم" هذا القرآن "يخرون للأذقان" جمع ذقن وهو أسفل الوجه "سجدا" أي لله عز وجل شكرا على ما أنعم به عليهم من جعله إياهم أهلا إن أدركوا هذا الرسول الذى أنزل عليه هذا الكتاب.

Those Who were given Knowledge before truly admit the Qur'an

Allah says to His Prophet Muhammad ﷺ:

قُلْ

(Say) O Muhammad to these disbelievers concerning what you have brought to them of this Glorious Qur'an:

ءَامِنُواْ بِهِ أَوْ لاَ تُؤْمِنُواْ

("Believe in it (the Qur'an) or do not believe (in it).) meaning, it is all the same whether you believe in it or not, for it is true in and of itself. It was revealed by Allah, Who mentioned it previously in the Books that He revealed to other Messengers. Hence He says:

إِنَّ الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِ

(Verily, those who were given knowledge before it,) meaning righteous people among the People of the Book, who adhered to their Books and appreciated them without distorting them.

إِذَا يُتْلَى عَلَيْهِمْ

(when it is recited to them,) means, when this Qur'an is recited to them,

يَخِرُّونَ لِلاٌّذْقَانِ سُجَّدًا

(fall down on their chins (faces) in humble prostration. ) means, to Allah, in gratitude for the blessing He has bestowed on them by considering them fit to live until they met this Messenger to whom this Book was revealed. Hence they say:

سُبْحَانَ رَبِّنَآ

(Glory be to our Lord!), meaning, they extol and glorify their Lord for His perfect power and for not delaying the fulfillment of the promise which He made through His earlier Prophets, that He would send Muhammad ﷺ. Hence they said:

سُبْحَانَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً

(Glory be to our Lord! Truly, the promise of our Lord must be fulfilled.)

وَيَخِرُّونَ لِلاٌّذْقَانِ يَبْكُونَ

(And they fall down on their chins (faces) weeping) means, in submission to Allah, may He be glorified, and in expression of their belief and faith in His Book and His Messenger .

وَيَزِيدُهُمْ خُشُوعًا

(and it increases their humility.) means, it increases them in faith and submission. As Allah says:

وَالَّذِينَ اهْتَدَوْاْ زَادَهُمْ هُدًى وَءَاتَـهُمْ تَقُوَاهُمْ

(While as for those who accept guidance, He increases their guidance and bestows on them their Taqwa. ) (47:17).

وَيَخِرُّونَ

(And they fall down) is a description rather than an action (i.e., this is a further description of their humility as referred to in Ayah 107; it does not imply that they prostrate twice).

Say to the disbelievers of Mecca ‘Believe in it or do not believe as a threat to them; indeed those who were given knowledge before it before its revelation namely the believers from among the People of the Scripture when it is recited to them fall down in prostration on their faces

Commentary

The first verse (101): وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ mentions the bestowal of nine clear signs on Sayyidna Musa (علیہ السلام) . The word: آیَہ ('ayah) carries the meaning of miracle or sign as well as that of the آیَت : ayat or verses of the Qur'an, that is, the divine injunctions. At this place, the probability of both meanings exists. Therefore, a number of commentators have taken the word 'ayat' to mean miracles - and the number nine does not make it necessary that they will not be more than nine - but, at this place, the figure 'nine' has been mentioned on the basis of some particular importance it has. Sayyidna ` Abdullah ibn ` Abbas ؓ has enumerated these miracles as follows:

1. The staff of Sayyidna Musa (علیہ السلام) which turned into a huge snake.

2. The hand that emitted light when placed under and taken out of the armpit.

3. The removal of stammering from his tongue.

4. The splitting of the water barrier in two sections to give safe passage to the Bani Isra'il to cross it.

5. The sending of the punishment through locusts in unusual circumstances.

6. The sending of the storm.

7. The clothes on their bodies were infested with countless lice they had no escape from.

8. The punishment of frogs was released on them when frogs would appear in everything they ate or drank.

9. The punishment of blood was sent that filled every utensil and mingled with whatever they ate or drank.

And a Sahih Hadith tells us that the word 'ayat' used here means divine injunctions. This Hadith has been reported in Abu Dawud, an-Nasa'i, Tirmidhi and Ibn Majah on the authority of Sayyidna Safwan ibn al-` Aththal. He says that a Jew asked one of his friends to take him to 'that' prophet. The friend said, 'do not call him a prophet. If he finds out that we too call him a prophet, he will have four eyes on him (that is, he will have an opportunity to wallow in his pride and glee).' Then they came to the Holy Prophet ﷺ and asked him as to what were the nine clear signs given to Sayyidna Musa (علیہ السلام) . He said:

1. Do not ascribe any partners to Allah.

2. Do not steal.

3. Do not fornicate.

4. Do not unjustly take the life of the one whose killing has been forbidden by Allah.

5. Do not falsely impute anyone innocent with charges liable to the sentence of death or any other punishment.

6. Do not practice magic.

7. Do not devour interest.

8. Do not level a false accusation of fornication on a chaste woman.

9. Do not desert the battlefield in Jihad for fear of being killed.

And he also said, '0 Jews, it has also been specially enjoined on you that you shall not contravene the particular injunctions of the observance of the day of Sabbath (Saturday) given to you.'

Hearing what the Holy Prophet ﷺ said, they both kissed his hands and feet and declared, 'We bear witness that you are the prophet of Allah.' He said, 'What is it, then, that stops you from following me?' They said that Sayyidna Dawud (علیہ السلام) had prayed to his Lord for prophets to always keep appearing from among his progeny - 'and we are scared that the Jews will kill us if we started following you.'

Since this explanation of the verse stands proved on the authority of Sahih Hadith, therefore, this is what many commentators have preferred to go by.

Say: “Have faith in it, or do not have faith.” Surely those who were given knowledge before it, when it is recited to them, fall down on their faces in prostration. The side of Unity, the exalted Majesty, is alluding to the fact that He has never had and will never have any need for an obedience that was not and then came into being. He is saying, “You have no worth, for nothing is worthy of Me. If you want, have faith, and if you do not want, do not. I have no need for your faith. Beginningless majesty and beauty gain no adornment from the obedi- ence of newly arrived things. I had still not written out existence for any existent thing when My majesty was contemplating My beauty and I was pleased with Myself in Myself. Today that I have created the creatures, I am what I was. I have no need in Myself for any causes and no need in My perfection for any seeking.”