Surah Al-Isra (The Night Journey ) 17 : 105
|Click word/image to view Qur'an Dictionary|
And with the truth
We sent it down
and with the truth
We sent you
(as) a bearer of glad tidings
and a warner
1. Lessons/Guidance/Reflections/Gems[ edit ]
Pharaoh’s destruction by drowning was one example of material miracles worked out in past generations. The sūrah tells us how such miracles were received by people bent on denying the truth and how, as a result, they were doomed to suffer God’s punishment. The Qur’ān, God’s last message, was revealed with the truth so that it could serve as a permanent sign and basis of guidance. It was bestowed from on high in parts, so that it may be read and reflected upon at length:
“We have bestowed [this Qur’ān] from on high in truth, and in truth has it come down. We have sent you only as a herald of good news and a warner. We have divided the Qur’ān into parts so that you may recite it to people with deliberation. We have indeed bestowed it from on high step by step.” (Verses 105-106)
The Qur’ān was revealed in order to educate a community and establish for it a system and code of life. This community would then carry it to all the corners of the earth in order to educate humanity on the basis of this perfect system. Hence the Qur’ān was revealed one part at a time, according to the practical needs of that community and the circumstances attending its first formative period. Education and the moulding of a nation and a community require time as well as practical experience. Thus the Qur’ān was not revealed as a theoretical doctrine or an abstract vision to be used for academic study and polemical argument. It was revealed part by part instead so that it could be implemented gradually during this formative period. This is indeed the reason for its gradual revelation, one part or passage at a time, not a whole scripture or code given at the outset.
The first generation of believers received it in this light. They approached it as directives to be implemented in practice, be they prohibitions, recommendations or obligations. They never approached it as something for moral or intellectual debate like poetry and literature, or for amusement like legends and stories. They allowed it to influence their daily lives to the full, bringing their feelings, perceptions and behaviour in line with it, and moulding their way of life in accordance with its teachings. They discarded whatever was in conflict with it of their values, norms and practices.
`Abdullāh ibn Mas`ūd, a learned Companion of the Prophet says: “When any of us learnt ten verses of the Qur’ān, one would not try to learn more until we had fully learnt their meaning and how to put them into practice.”
God revealed the Qur’ān based on the truth: “We have bestowed [this Qur’ān] from on high in truth.” (Verse 105) And its purpose is to establish the truth on earth: “And in truth has it come down.” (Verse 105) Thus the truth is its fabric and ultimate aim, its substance and whole concern. This is the truth as it is ingrained in the constitution of the universe, and forming the foundation of the existence of the heavens and the earth. The Qur’ān is closely linked to the constitution of the universe, always pointing to it. Indeed the truth is the ultimate goal of the Qur’ān. The Prophet gives warnings and promises of happiness on the basis of the truth which the Qur’ān expounds.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
The very first verse indicates that this Surah was revealed on the occasion of the ascension (Mi’raj). According to the narrations (hadith) on the life of the Prophet, this event happened one year before migration (Hijrah). Thus this Surah was revealed in the last stage of Prophethood in Makkah.
8. Reasons for Revelation[ edit ]
The Prophet had been propagating Monotheism (Tawhid) for twelve years now. In spite of all the opposition, Islam had spread to every corner of Arabia and there was hardly a clan which had not been influenced by the invitation. In Makkah itself, the true Believers had formed themselves into a small community. A large number of the people from the Aws and Khazraj tribes (two influential clans of Madinah) had also now accepted Islam. Thus the time had come for the Muslims to emigrate from Makkah to Madinah, at behest of the Aws and Khazraj to establish an Islamic state.