17:111 Al-Israa (The Night Journey)

{ وَقُلِ الْحَمْدُ لِلَّهِ } له الكمال والثناء والحمد والمجد من جميع الوجوه، المنزه عن كل آفة ونقص. { الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ } بل الملك كله لله الواحد القهار، فالعالم العلوي والسفلي، كلهم مملوكون لله، ليس لأحد من الملك شيء. { وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ } أي: لا يتولى أحدًا من خلقه ليتعزز به ويعاونه، فإنه الغني الحميد، الذي لا يحتاج إلى أحد من المخلوقات، في الأرض ولا في السماوات، ولكنه يتخذ أولياء إحسانًا منه إليهم ورحمة بهم { الله ولي الذين آمنوا يخرجهم من الظلمات إلى النور } { وَكَبِّرْهُ تَكْبِيرًا } أي: عظمه وأجله بالإخبار بأوصافه العظيمة، وبالثناء عليه، بأسمائه الحسنى، وبتمجيده بأفعاله المقدسة، وبتعظيمه وإجلاله بعبادته وحده لا شريك له، وإخلاص الدين كله له. تم تفسير سورة الإسراء ولله الحمد والمنة والثناء الحسن على يد جامعه عبد الرحمن بن ناصر بن عبد الله بن سعدي غفر الله له ولوالديه ولجميع المسلمين أمين وصلى الله على محمد وسلم تسليمًا وذلك في 7 جمادى الأولى سنة 1344.

وقوله "وقل الحمد لله الذي لم يتخذ ولدا ولم يكن له شريك في الملك ولم يكن له ولي من الذل" أي ليس بدليل فيحتاج إلى أن يكون له ولي أو وزير أو مشير بل هو تعالى خالق الأشياء وحده لا شريك له ومدبرها ومقدرها بمشيئته وحده لا شريك له قال مجاهد في قوله "ولم يكن له ولي من الذل" لم يحالف أحدا ولم يبتغ نصر أحد "وكبره تكبيرا" أي عظمه وأجله عما يقول الظالمون المعتدون علوا كيبرا قال ابن جرير: حدنثي يونس أنبأنا ابن وهب أخبرني أبو صخر عن القرظي أنه كان يقول في هذه الآية "وقل الحمد لله الذي لم يتخذ ولدا" الآية قال إن اليهود والنصارى قالوا: اتخذ الله ولدا وقالت العرب: لبيك لا شريك لك إلا شريكًا هو لك تملكه وما ملك. وقال الصابئون والمجوس: لولا أولياء الله لذل فأنزل الله هذه الآية "وقل الحمد لله الذي لم يتخذ ولدا ولم يكن له شريك في الملك ولم يكن له ولي من الذل وكبره تكبيرا" وقال أيضا: حدثنا بشر حدثنا يزيد حدثنا سعيد عن قتادة ذكر لنا أن النبي صلى الله عليه وسلم كان يعلم أهله هذه الآية "الحمد لله الذي لم يتخذ ولدا" الآية الصغير من أهله والكبير. قلت: وقد جاء في حديث أن رسول الله صلى الله عليه وسلم سمى هذه الآية آية العز وفي بعض الآثار أنها ما قرئت في بيت في ليلة فيصيبه سرق أو آفة والله أعلم وقال الحافظ أبو يعلى حدثنا بشر بن سيحان البصري حدثنا حرب بن ميمون حدثنا موسى بن عبيدة الزبيدي عن محمد بن كعب القرظي عن أبي هريرة قال: خرجت أنا ورسول الله صلى الله عليه وسلم ويده في يدي أو يدي في يده فأتى على رجل رث الهيئة فقال "أي فلان ما بلغ بك ما أرى؟" قال السقم والضر يا رسول الله قال "ألا أعلمك كلمات تذهب عنك السقم والضر؟" قال بلى ما يسرني إن شهدت بها معك بدرا أو أحدا قال فضحك رسول الله صلى الله عليه وسلم وقال "وهل يدرك أهل بدر وأهل أحد ما يدرك الفقير القانع؟" قال فقال أبو هريرة يا رسول الله إياي فعلمني قال "فقل يا أبا هريرة توكلت على الحي الذي لا يموت الحمد لله الذي لم يتخذ ولدا ولم يكن له شريك في الملك ولم يكن ولي من الذل وكبره تكبيرا" قال فأتى علي رسول صلى الله عليه وسلم وقد حسنت حالي قال: فقال لي "مهيم" قال: قلت يا رسول الله لم أزل أقول الكلمات التي علمتني إسناده ضعيف وفي متنه نكارة والله أعلم. آخر تفسير سورة سبحان ولله الحمد والمنة.

To Allah belong the Most Beautiful Names

Allah says:

قُلْ

(Say) O Muhammad, to these idolators who deny that Allah possesses the attribute of mercy and refuse to call Him Ar-Rahman,

ادْعُواْ اللَّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ فَلَهُ الاٌّسْمَآءَ الْحُسْنَى

("Invoke Allah or invoke Ar-Rahman (the Most Gracious), by whatever name you invoke Him (it is the same), for to Him belong the Best Names.) meaning, there is no difference between calling on Him as Allah or calling on Him as Ar-Rahman, because He has the Most Beautiful Names, as He says:

هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَـدَةِ هُوَ الرَّحْمَـنُ الرَّحِيمُ

(He is Allah, beside Whom none has the right to be worshipped but He the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.) (59:22) Until His saying;

لَهُ الاٌّسْمَآءُ الْحُسْنَى يُسَبِّحُ لَهُ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ

(To Him belong the Best Names. All that is in the heavens and the earth glorify Him.) 59:24 Makhul reported that one of the idolators heard the Prophet saying when he was prostrating: "O Most Gracious, O Most Merciful." The idolator said, he claims to pray to One, but he is praying to two! Then Allah revealed this Ayah. This was also narrated from Ibn `Abbas, and by Ibn Jarir.

The Command to recite neither loudly nor softly

وَلاَ تَجْهَرْ بِصَلاتِكَ

(And offer your Salah neither aloud) Imam Ahmad reported that Ibn `Abbas said: "This Ayah was revealed when the Messenger of Allah ﷺ was preaching underground in Makkah."

وَلاَ تَجْهَرْ بِصَلاتِكَ وَلاَ تُخَافِتْ بِهَا

(And offer your Salah neither aloud nor in a low voice,) Ibn `Abbas said: "When he prayed with his Companions, he would recite Qur'an loudly, and when the idolators heard that, they insulted the Qur'an, and the One Who had revealed it and the one who had brought it. So Allah said to His Prophet :

وَلاَ تَجْهَرْ بِصَلاتِكَ

(And offer your Salah (prayer) neither aloud) means, do not recite it aloud, lest the idolators hear you and insult the Qur'an,

وَلاَ تُخَافِتْ بِهَا

(nor in a low voice,) means, nor recite it so quietly that your companions cannot hear the Qur'an and learn it from you.

وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلاً

(but follow a way between. )" This was also reported in the Two Sahihs. Ad-Dahhak also narrated something similar from Ibn `Abbas, and added: "When he migrated to Al-Madinah, this no longer applied, and he recited as he wished." Muhammad bin Ishaq said that Ibn `Abbas said, "When the Messenger of Allah ﷺ recited Qur'an quietly while he was praying, the (idolators) would disperse and refuse to listen to him; if one of them wanted to hear some of what he was reciting in his prayer, he would try to listen without anyone seeing him, because he was afraid of them. If he realized that anybody knew he was listening, he would go away lest they harm him, so he would stop listening. If the Prophet lowered his voice, those who wanted to listen to his recitation could not hear anything, so Allah revealed,

وَلاَ تَجْهَرْ بِصَلاتِكَ

(And offer your Salah neither aloud) meaning, do not recite aloud, lest those who want to listen disperse for fear of attracting unwelcome attention,

وَلاَ تُخَافِتْ بِهَا

(nor in a low voice,) but do not make your voice so soft that the one who is trying to listen without being seen cannot hear anything at all. Perhaps he will pay attention to some of what he hears and benefit from it.

وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلاً

(but follow a way between. )" This was the view of `Ikrimah, Al-Hasan Al-Basri and Qatadah that this Ayah was revealed concerning recitation in prayer. It was narrated from Ibn Mas`ud: "Do not make it so soft that no one can hear it except yourself."

Declaration of Tawhid

وَقُلِ الْحَمْدُ لِلَّهِ الَّذِى لَمْ يَتَّخِذْ وَلَدًا

(And say: "All the praises and thanks be to Allah, Who has not begotten a son...") because Allah has stated that the Most Beautiful Names belong to Him, and has declared Himself to be above having any faults or defects.

وَقُلِ الْحَمْدُ لِلَّهِ الَّذِى لَمْ يَتَّخِذْ وَلَدًا وَلَم يَكُنْ لَّهُ شَرِيكٌ فِى الْمُلْكِ

(And say: "All the praises and thanks be to Allah, Who has not begotten a son, and Who has no partner in (His) dominion...") indeed, He is Allah, (the) One, the Self-Sufficient Master, Who begets not, nor was He begotten, and there is none co-equal or comparable unto Him.

وَلَمْ يَكُنْ لَّهُ وَلِىٌّ مَّنَ الذُّلِّ

(nor He is low to have a supporter.) means, He is not so humble or weak that He needs to have a helper or supporter or adviser, rather He Alone, with no partner or associate, may He be exalted, is the Creator of all things and is the One Who is running and controlling them by His will, with no partner or associate.

وَلَمْ يَكُنْ لَّهُ وَلِىٌّ مَّنَ الذُّلِّ

(nor He is low to have a supporter).) Mujahid said: He does not form an alliance with anyone, nor does He seek the support or help of anyone.

وَكَبِّرْهُ تَكْبِيرًا

(And magnify Him with all magnificence.) means, glorify and extol Him far above whatever the transgressors and aggressors say. Ibn Jarir recorded that Al-Qurazi used to say about this Ayah,

وَقُلِ الْحَمْدُ لِلَّهِ الَّذِى لَمْ يَتَّخِذْ وَلَدًا

(And say: "All the praises and thanks be to Allah, Who has not begotten a son...") that the Jews and Christians said that Allah has taken a son; the Arabs said, "At Your service, You have no partner except the partner You have, and You possess him and whatever he owns;" and the Sabians and Magians said, "If it were not for the supporters of Allah, He would be weak." Then Allah revealed this Ayah :

وَقُلِ الْحَمْدُ لِلَّهِ الَّذِى لَمْ يَتَّخِذْ وَلَدًا وَلَم يَكُنْ لَّهُ شَرِيكٌ فِى الْمُلْكِ وَلَمْ يَكُنْ لَّهُ وَلِىٌّ مَّنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا

(And say: "All the praises and thanks be to Allah, Who has not begotten a son, and Who has no partner in (His) dominion, nor is He low to have a supporter. And magnify Him with all magnificence.") End of Tafsir Surah Subhan Surat Al-Isra'. And to Allah be the praise and blessings.

And say ‘Praise be to God Who has neither taken a son nor has He any partner in sovereignty in divineness nor has He taken any ally to assist Him out of because of any weakness’ that is to say He would never become weak and thus need an assistant. And magnify Him with magnifications worthy of Him extol Him with a perfect extolling above that He should have taken a son or a partner and above any weakness and above all that does not befit Him. The arrangement whereby ‘praise’ is invoked together with this statement is meant to indicate that He is the One worthy of all praise because of the perfection of His Essence and the fact that He alones possesses those attributes of His. Imam Ahmad b. Hanbal relates in his Musnad by way of a report from Mu‘ādh al-Juhanī who heard it from the Messenger of God s who used to say ‘The “glory” verse in the Qur’ān is Praise be to God Who has neither taken a son nor has He any partner in sovereignty … to the end of the above-mentioned sūra 17111’ and God exalted be He knows best. The author of this commentary says ‘This last commentary constitutes the end of my complement to the commentary on the Noble Qur’ān composed by the inquisitive scholar the shaykh Imam Jalāl al-Dīn al-Mahallī al-Shāfi‘ī may God be pleased with him. I have expended every effort in it and reflected throughout it exhaustively especially in those precious things that I have deemed God willing to be profitable. I composed it this commentary in the same length of time appointed for the one spoken to by God sc. Moses and I have made it a means to attaining the Gardens of Bliss. It this commentary actually draws on the work which it complements relying and depending on it for an understanding of those allegorical verses. May God have mercy on one who examines it with impartiality chances upon an error and informs me of it. As I have said “I praise God my Lord for He guided me in what I have expressed despite my incapacity and weakness; for who other than God is there to avert me from error and who is there to accept from me even a single letter”.

And Sayyidna Anas ؓ has said that a child from the tribe of Bani ` Abd al-Muttalib, when able to say meaningful words, was taught to recite this verse by the Holy Prophet ﷺ . Then he recited the verse:

وَقُلِ الْحَمْدُ لِلَّـهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِ‌يكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ وَكَبِّرْ‌هُ تَكْبِيرً‌ا

And say, "Praise belongs to Allah who has neither taken to Him a son, nor is there any partner to Him in His kingdom, nor is anyone [ needed ] to protect Him because of [ any ] weak-ness. And proclaim His greatness, an open proclamation" - 111). (Mazhari)

And Sayyidna Abu Hurairah ؓ has said that once he went out with the Holy Prophet ﷺ ، in a manner that his hand was in Holy Prophet ﷺ 's hands. He passed by a person who was disheveled and worried. He asked, 'what brought you to this condition?' That person said, 'sickness and poverty have done this to me.' He said, 'I am going to tell you a few words. If you recite these, your sickness and poverty will go away. The words were:

وَقُلِ الْحَمْدُ لِلَّـهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِ‌يكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ وَكَبِّرْ‌هُ تَكْبِيرً‌ا

I place my trust in the Ever Living who is not to die. Praise be-longs to Allah who has neither taken to Him a son, nor is there any partner to Him in His kingdom, nor is anyone (needed) to protect Him because of (any) weakness. And proclaim His greatness, an open proclamation. (17:111)

After the passage of some time, when he went that way, he found his condition good and showed his pleasure about it. That person told him, 'since the time you taught me these words, I recite them punctually.' (Abu Ya'la and Ibn al-Sunni, as quoted by Mazhari)

The Tafslr of Surah Bani Isra’ i1 ends here

With the help of Allah

After al-` Isha, Jumada I, 1390 Hijrah

Praised be Allah, from the beginning to the end.

A personal postscript by the author

While writing these lines, this humble servant of Allah has completed full seventy five years of his age on 21 Sha` ban, 1390 Hijrah. Year seventy-six opens amidst diseases of different kinds including the natural weakness that sets in at this age. Then there is the mass of things to do and problems to resolve. Who can look forward to the task of writing beyond this point for it would be hoping against hope. But, when it comes to the service of the Qur'an things become different. When some-one does something in the name of the Qur’ an, no matter how insignificant, it becomes for a servant of Allah a matter of good fortune and honour. This thought led me to begin the Tafsir of Surah al-Kahf with the name of Allah. The idea was to take whatever it was possible to do during the years of life left as sufficient and good enough, because the purpose is not to finish the Qur'an, the purpose is to consume one's years and energy into the Qur'an. And Allah is the Over of ability and the helper of the effort made in His way.

(Abridged from the detailed note)