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Draft:Verse 80 of Sura al-Isra

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Verse 80 of Sura al-Isra
Verse's Information
Suraal-Isra' (Qur'an 17)
Verse80
Juz'15
Content Information
Cause of
Revelation		Entering Mecca (in the Conquest of Mecca) or entering Medina (in the Migration to Medina)
Place of
Revelation		Mecca
TopicRequest for truthfulness in all affairs and authority against polytheists


Qur'an 17:80 is one of the Quranic supplications in which the Prophet (s) is ordered to ask God for truthfulness and honesty in all affairs and a helpful proof (hujja) against the polytheists. According to 'Allama Tabataba'i, the true instance of this verse is one whose tongue, behavior, and belief are truthful and who seeks only one thing, not one who calls upon God with his tongue but whose heart is focused on something else; therefore, in his belief, this verse indicates the station of the truthful ones (Siddiqin). Some exegetes have applied the latter part of this verse (sultanan nasiran: helpful authority) to the Qur'an and Imam 'Ali (a), as these two were a helpful force for the Prophet against the polytheists.

According to some reports, this verse was revealed when the Prophet entered Mecca (in the Conquest of Mecca) or when the Prophet entered Medina (in the Migration to Medina). In the Ziyarah text of some Infallibles and Imamzadas, this verse is recited for permission to enter (Idhn al-dukhul); for this reason, this verse is written on the entrance of some shrines. Also, reciting this verse is recommended in some supplications for protection (Hirz) narrated from the Infallibles.

Three Factors of Victory

Calligraphy panel of Thuluth Jali script of Verse 80 of Sura al-Isra', by Muthanna al-'Ubaydi, an Iraqi calligrapher

This verse is one of the Quranic supplications in which the Prophet (s) is commanded to pray that truthfulness and honesty be given to him in all situations and to ask God to grant him a helpful proof against the polytheists.[1] It is said that this verse points to three factors of victory: truthful entry into affairs, truthful exit from affairs, and divine help.[2] Although this verse addresses the Prophet, it states the duty of all Muslims.[3]

Station of the Truthful

Muhammad Husayn Tabataba'i, the author of al-Mizan, believes that in this verse, the Prophet is commanded to seek refuge in God in all affairs related to religion so that he performs or finishes every task with a truthful intention.[4] Therefore, according to this explanation, the meaning of this verse is not specific to a particular entering and exiting, and its meaning is general and includes all affairs.[5] However, some Sunni exegetes have interpreted entering (adkhilni) and exiting (akhrijni) in the verse as "the Prophet's entering Medina and his exiting for the Conquest of Mecca" or "entering the grave and exiting the grave to be resurrected in the Resurrection."[6] According to Tabataba'i, the true instance of this verse is one whose tongue, behavior, and belief want one thing, not one who calls upon God with his tongue but whose heart is focused on others; therefore, he believes this verse indicates the station of the truthful ones (Siddiqin).[7]

Qur'an and Imam Ali (a) as Helpers of the Prophet

Muhammad Sadiqi Tihrani, the author of the commentary al-Furqan fi tafsir al-Qur'an, considers the supreme authority of the Prophet (sultanan nasiran) to be the Holy Qur'an and Imam 'Ali (a) as another authority of the Prophet.[8] He believes that in the End Times, Imam al-Mahdi (a) will also be the helpful authority of the Prophet.[9] Ibn 'Abbas has also applied the final part of this verse (wa j'al li min ladunka sultanan nasiran: and render me from Yourself a helpful authority) to Imam 'Ali (a), through whom God helped the Prophet against enemies.[10]

Mystical Interpretation of the Verse

Muhyi l-Din Ibn al-'Arabi has interpreted "mudkhala sidqin" (worthy entrance) as a station that reaches the station of unity; in this station, the eye does not pay attention to other than God, nor does the soul fall into rebellion. "Mukhraja sidqin" (worthy departure) also means being immune from carnal desires and misguidance after guidance. Ibn al-'Arabi considers "sultanan nasiran" (helpful authority) to mean subsistence after annihilation (Baqa' ba'd al-Fana') and its mystical interpretation as steadfastness in the divine path, in which God does not leave man to himself and strengthens God's religion.[11]

Cause of Revelation

According to 'Ali b. Ibrahim al-Qummi, the author of Tafsir al-Qummi, this verse was revealed to the Prophet in the Conquest of Mecca, and God ordered the Prophet to recite this verse when entering the city of Mecca.[12] In Sunni books, other reports have been mentioned as the cause of revelation of the verse; including that it is said this verse was revealed to the Prophet when God ordered the Prophet to migrate from Mecca to Medina.[13] 'Abd al-Karim Bahjatpur, the author of the commentary Hamgam ba wahy, rejecting these reports, has considered it probable that the Prophet recited this verse when entering Mecca and Medina.[14]

Connection with Subsequent and Previous Verses

Verse 80 of Sura al-Isra' on the wall of the Shrine of Lady Ma'suma (a)

In Qur'an 17:73-77, some conspiracies of the polytheists against the Prophet were mentioned; therefore, in Qur'an 17:78-81, an effective factor in fighting polytheism, namely prayer and attention to the remembrance of God, is mentioned.[15] Also, Muhammad Sadiqi Tihrani has considered the mentioned authority (sultanan nasiran) in this verse as an instance of the Praiseworthy Station (Maqam Mahmud) mentioned in the previous verse.[16] According to Sadiqi Tihrani, the Prophet's Praiseworthy Station in this world is having "helpful authority" and in the Hereafter is having the station of intercession.[17]

In Hadiths and Shi'a Culture

This verse exists within some of the supplications for protection (Hirz) narrated from the Infallibles.[18] In a hadith from Imam al-Sadiq (a), it is recommended that a person recite this verse when entering places he fears.[19]

In some Ziyarah texts of the Infallibles, reciting this verse has been included as part of the permission to enter (Idhn al-dukhul) when entering the shrine;[20] in the shrines of some Infallibles and Imamzadas, this verse is written on inscriptions.

Notes

  1. ↑ Makārim Shīrāzī, Mafātīḥ-i nuvīn, 1390 Sh, p. 92.
  2. ↑ Riḍāyī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, 1387 Sh, vol. 12, p. 141.
  3. ↑ Riḍāyī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, 1387 Sh, vol. 12, p. 141.
  4. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 13, p. 176.
  5. ↑ Qurashī, Tafsīr-i aḥsan al-ḥadīth, 1378 Sh, vol. 6, p. 128.
  6. ↑ Ṭabrsī, Majmaʿ al-bayān, 1372 Sh, vol. 6, p. 671.
  7. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 13, p. 176.
  8. ↑ Ṣādiqī Tihrānī, al-Furqān, 1365 Sh, vol. 17, p. 305.
  9. ↑ Ṣādiqī Tihrānī, al-Furqān, 1365 Sh, vol. 17, p. 305.
  10. ↑ Ḥaskānī, Shawāhid al-tanzīl, 1411 AH, vol. 1, p. 452.
  11. ↑ Ibn al-ʿArabī, Tafsīr Ibn ʿArabī, 1422 AH, vol. 1, p. 408.
  12. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 26.
  13. ↑ Wāḥidī, al-Wajīz, 1415 AH, vol. 2, p. 644.
  14. ↑ Bahjat-pūr, Hamgām bā waḥy, 1394 Sh, vol. 4, p. 557.
  15. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374 Sh, vol. 12, p. 221.
  16. ↑ Ṣādiqī Tihrānī, al-Furqān, 1365 Sh, vol. 17, p. 303.
  17. ↑ Ṣādiqī Tihrānī, al-Furqān, 1365 Sh, vol. 17, p. 303.
  18. ↑ For example, see: Sayyid Ibn Ṭāwūs, Muhaj al-daʿawāt, 1411 AH, p. 30; Kafʿamī, Miṣbāḥ al-Kafʿamī, 1405 AH, p. 240.
  19. ↑ Barqī, al-Maḥāsin, 1371 Sh, vol. 2, p. 367.
  20. ↑ For example, see: Ibn Mashhadī, al-Mazār al-kabīr, 1419 AH, Ziyarah of the Prophet (s), p. 56; Majlisī, Zād al-maʿād, 1423 AH, p. 534.

References

  • Ibn al-ʿArabī, Muḥyī al-Dīn, Tafsīr Ibn ʿArabī, ed. ʿAbd al-Wārith Muḥammad ʿAlī, Beirut, Dār al-Kutub al-ʿIlmiyya, 1st edition, 1422/2001.
  • Ibn Mashhadī, Muḥammad b. Jaʿfar, al-Mazār al-kabīr, Qom, Daftar-i Intishārāt-i Islāmī, 1419/1998-99.
  • Barqī, Aḥmad b. Muḥammad, al-Maḥāsin, Qom, Dār al-Kutub al-Islāmiyya, 1371/1992-93.
  • Bahjat-pūr, ʿAbd al-Karīm, Hamgām bā waḥy, Qom, Muʾassasa-yi al-Tamhīd, 1394/2015.
  • Ḥaskānī, ʿUbayd Allāh b. ʿAbd Allāh, Shawāhid al-tanzīl, Tehran, Majmaʿ Iḥyāʾ al-Thaqāfa al-Islāmiyya, 1411/1990-91.
  • Riḍāyī Iṣfahānī, Muḥammad ʿAlī, Tafsīr-i Qurʾān-i Mihr, Qom, Pazhūhishhā-yi Tafsīr wa ʿUlūm-i Qurʾān, 1387/2008.
  • Sayyid Ibn Ṭāwūs, ʿAlī b. Mūsā, Muhaj al-daʿawāt wa manhaj al-ʿibādāt, Qom, Dār al-Dhakhāʾir, 1411/1990-91.
  • Ṣādiqī Tihrānī, Muḥammad, al-Furqān fī tafsīr al-Qurʾān bi-l-Qurʾān wa l-sunna, Qom, Farhang-i Islāmī, 1365/1986.
  • Ṭabāṭabāʾī, Muḥammad Ḥusayn, al-Mīzān fī tafsīr al-Qurʾān, Qom, Muʾassasa-yi Intishārāt-i Islāmī, 1417/1996.
  • Ṭabrsī, Faḍl b. Ḥasan, Majmaʿ al-bayān fī tafsīr al-Qurʾān, Tehran, Nāṣir Khusraw, 1372/1993.
  • Qurashī, ʿAlī Akbar, Tafsīr-i aḥsan al-ḥadīth, Tehran, Bunyād-i Biʿthat, 1378/1999.
  • Qummī, ʿAlī b. Ibrāhīm, Tafsīr al-Qummī, Qom, Dār al-Kitāb, 1363/1984.
  • Kafʿamī, Ibrāhīm b. ʿAlī, Miṣbāḥ al-Kafʿamī, Qom, Dār al-Raḍī, 1405/1984-85.
  • Majlisī, Muḥammad Bāqir, Zād al-maʿād, Beirut, Muʾassasat al-Aʿlamī lil-Maṭbūʿāt, 1423/2002.
  • Makārim Shīrāzī, Nāṣir, Tafsīr-i namūna, Tehran, Dār al-Kutub al-Islāmiyya, 1374/1995.
  • Makārim Shīrāzī, Nāṣir, Mafātīḥ-i nuvīn, Qom, Madrasa-yi Imām ʿAlī b. Abī Ṭālib (a), 1390/2011.
  • Wāḥidī, ʿAlī b. Aḥmad, al-Wajīz fī tafsīr al-Qurʾān al-ʿazīz, Beirut, Dār al-Qalam, 1415/1994.
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