Translation of the meanings of surah Al-Israa (1)
(1) (1) Exalted is He who took His Servant [i.e., Prophet Muḥammad (ﷺ)] by night from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.
- Above any imperfection or failure to do as He wills. - In Jerusalem. - Who hears every sound, distinguishes every voice, understands every word, and accepts and responds to supplications. - After Seeing add ftnt: Who sees and understands all things apparent and unapparent, visible and invisible.
(2) (2) And We gave Moses the Scripture and made it a guidance for the Children of Israel that you not take other than Me as Disposer of affairs,
- i.e., trust in Allāh, knowing that He (Subḥānahu wa ta‘ālā) is responsible for every occurrence.
(3) (3) O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant.
(4) (4) And We conveyed to the Children of Israel in the Scripture that, "You will surely cause corruption on the earth twice, and you will surely reach [a degree of] great haughtiness."
- Foretold out of divine knowledge of what they would do.
(5) (5) So when the [time of] promise came for the first of them, We sent against you servants of Ours - those of great military might, and they probed [even] into the homes, and it was a promise fulfilled.
- i.e., the promised punishment for the first of their two transgressions. - Violating their sanctity, to kill and plunder.
(6) (6) Then We gave back to you a return victory over them. And We reinforced you with wealth and sons and made you more numerous in manpower.
(7) (7) [And said], "If you do good, you do good for yourselves; and if you do evil, [you do it] to them [i.e., yourselves]." Then when the final [i.e., second] promise came, [We sent your enemies] to sadden your faces and to enter the masjid [i.e., the temple in Jerusalem], as they entered it the first time, and to destroy what they had taken over with [total] destruction.
(8) (8) [Then Allāh said], "It is expected, [if you repent], that your Lord will have mercy upon you. But if you return [to sin], We will return [to punishment]. And We have made Hell, for the disbelievers, a prison-bed."
(9) (9) Indeed, this Qur’ān guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward
(10) (10) And that those who do not believe in the Hereafter - We have prepared for them a painful punishment.
(11) (11) And man supplicates for evil [when angry] as he supplicates for good, and man is ever hasty.
- i.e., impatient, emotional, and acting without forethought.
(12) (12) And We have made the night and day two signs, and We erased the sign of the night and made the sign of the day visible that you may seek bounty from your Lord and may know the number of years and the account [of time]. And everything We have set out in detail.
- Or "giving sight."
(13) (13) And [for] every person We have imposed his fate upon his neck, and We will produce for him on the Day of Resurrection a record which he will encounter spread open.
- i.e., after having instructed him, We have made him responsible for his own destiny.
(14) (14) [It will be said], "Read your record. Sufficient is yourself against you this Day as accountant."
(15) (15) Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And never would We punish until We sent a messenger.
(16) (16) And when We intend to destroy a city, We command its affluent but they defiantly disobey therein; so the word [i.e., deserved decree] comes into effect upon it, and We destroy it with [complete] destruction.
- To obey Allāh.
(17) (17) And how many have We destroyed from the generations after Noah. And sufficient is your Lord, concerning the sins of His servants, as Aware and Seeing.
(18) (18) Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished.
- i.e., worldly gratifications.
(19) (19) But whoever desires the Hereafter and exerts the effort due to it while he is a believer - it is those whose effort is ever appreciated [by Allāh].
(20) (20) To each [category] We extend - to these and to those - from the gift of your Lord. And never has the gift of your Lord been restricted.
(21) (21) Look how We have favored [in provision] some of them over others. But the Hereafter is greater in degrees [of difference] and greater in distinction.
(22) (22) Do not make [as equal] with Allāh another deity and [thereby] become censured and forsaken.
(23) (23) And your Lord has decreed that you worship not except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word.
- An expression of disapproval or irritation.
(24) (24) And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small."
(25) (25) Your Lord is most knowing of what is within yourselves. If you should be righteous [in intention] - then indeed He is ever, to the often returning [to Him], Forgiving.
- For those who intend righteousness, hastening to repent from sins and errors committed through human weakness, Allāh (Subḥānahu wa ta‘ālā) promises forgiveness.
(26) (26) And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully.
- i.e., on that which is unlawful or in disobedience to Allāh.
(27) (27) Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.
(28) (28) And if you [must] turn away from them [i.e., the needy] awaiting mercy from your Lord which you expect, then speak to them a gentle word.
- i.e., if you have not the means to give them at present.
(29) (29) And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent.
- i.e., refusing to spend. - i.e., being extravagant.
(30) (30) Indeed, your Lord extends provision for whom He wills and restricts [it]. Indeed He is ever, concerning His servants, Aware and Seeing.
(31) (31) And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is ever a great sin.
(32) (32) And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.
- i.e., avoid all situations that might possibly lead to it.
(33) (33) And do not kill the soul [i.e., person] which Allāh has forbidden, except by right. And whoever is killed unjustly - We have given his heir authority, but let him not exceed limits in [the matter of] taking life. Indeed, he has been supported [by the law].
- i.e., through legal justice or during jihād. - Grounds for legal action.
(34) (34) And do not approach the property of an orphan, except in the way that is best, until he reaches maturity. And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.
- i.e., to improve or increase it.
(35) (35) And give full measure when you measure, and weigh with an even [i.e., honest] balance. That is the best [way] and best in result.
(36) (36) And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.
- i.e., do not assume and do not say.
(37) (37) And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height.
- Man, for all his arrogance, is yet a weak and small creature.
(38) (38) All that [i.e., the aforementioned] - its evil is ever, in the sight of your Lord, detested.
(39) (39) That is from what your Lord has revealed to you, [O Muḥammad], of wisdom. And, [O mankind], do not make [as equal] with Allāh another deity, lest you be thrown into Hell, blamed and banished.
(40) (40) Then, has your Lord chosen you for [having] sons and taken [i.e., adopted] from among the angels daughters? Indeed, you say a grave saying.
(41) (41) And We have certainly diversified [the contents] in this Qur’ān that they [i.e., mankind] may be reminded, but it does not increase them [i.e., the disbelievers] except in aversion.
(42) (42) Say, [O Muḥammad], "If there had been with Him [other] gods, as they say, then they [each] would have sought to the Owner of the Throne a way."
- To please Him, recognizing His superiority. Another interpretation is "...they would seek a way" to depose Him (Subḥānahu wa ta‘ālā) and take over His Throne.
(43) (43) Exalted is He and high above what they say by great sublimity.
(44) (44) The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [Allāh] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.
- Refer to footnote in 2:225.
(45) (45) And when you recite the Qur’ān, We put between you and those who do not believe in the Hereafter a concealed partition.
- Preventing guidance from reaching them.
(46) (46) And We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And when you mention your Lord alone in the Qur’ān, they turn back in aversion.
(47) (47) We are most knowing of how they listen to it when they listen to you and [of] when they are in private conversation, when the wrongdoers say, "You follow not but a man affected by magic."
(48) (48) Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way.
- Describing the Prophet (ﷺ) as a poet, a madman or one under the influence of sorcery.
(49) (49) And they say, "When we are bones and crumbled particles, will we [truly] be resurrected as a new creation?"
(50) (50) Say, "Be you stones or iron
- i.e., even if you should be stones or iron.
(51) (51) Or [any] creation of that which is great within your breasts." And they will say, "Who will restore us?" Say, "He who brought you forth the first time." Then they will nod their heads toward you and say, "When is that?" Say, "Perhaps it will be soon -
- Such as the heavens and earth. - In disbelief and ridicule.
(52) (52) On the Day He will call you and you will respond with praise of Him and think that you had not remained [in the world] except for a little."
(53) (53) And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy.
(54) (54) Your Lord is most knowing of you. If He wills, He will have mercy upon you; or if He wills, He will punish you. And We have not sent you, [O Muḥammad], over them as a manager.
(55) (55) And your Lord is most knowing of whoever is in the heavens and the earth. And We have made some of the prophets exceed others [in various ways], and to David We gave the book [of Psalms].
(56) (56) Say, "Invoke those you have claimed [as gods] besides Him, for they do not possess the [ability for] removal of adversity from you or [for its] transfer [to someone else]."
(57) (57) Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared.
- Among the righteous of Allāh's creation, such as angels, prophets, deceased scholars, etc.
(58) (58) And there is no city but that We will destroy it before the Day of Resurrection or punish it with a severe punishment. That has ever been in the Register inscribed.
- Because of the sins of its inhabitants. - The Preserved Slate (al-Lawḥ al-Maḥfūth), which is with Allāh.
(59) (59) And nothing has prevented Us from sending signs [i.e., miracles] except that the former peoples denied them. And We gave Thamūd the she-camel as a visible sign, but they wronged her. And We send not the signs except as a warning.
(60) (60) And [remember, O Muḥammad], when We told you, "Indeed, your Lord has encompassed the people." And We did not make the sight which We showed you except as a trial for the people, as was the accursed tree [mentioned] in the Qur’ān. And We threaten [i.e., warn] them, but it increases them not except in great transgression.
- In His knowledge and power, meaning that Allāh would protect him (ﷺ) from their harm. - During the miʿrāj (ascension) into the heavens.