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This Surah takes its name (The Night Journey) from v. 1. But this name is merely a distinctive appellation like the names of many other surahs and not a descriptive title, and does not mean that 'The Night Journey' is the theme of this Surah.

<h2>Name</h2><p>This Surah takes its name (The Night Journey) from <a href="/17/4" rel="noopener noreferrer" target="_blank">v. 1</a>. But this name is merely a distinctive appellation like the names of many other surahs and not a descriptive title, and does not mean that "The Night Journey" is the theme of this Surah.</p><h2>Period of Revelation</h2><p>The very first verse indicates that this Surah was revealed on the occasion of <em>Mi\`raj</em> (Ascension). According to the Traditions and books on the life of the Holy Prophet, this event happened one year before Hijrah. Thus, this Surah is one of those which were revealed in the last stage of Prophethood at Makkah.</p><h2>Background</h2><p>The Holy Prophet had been propagating <em>Tauhid</em> for the previous twelve years and his opponents had been doing all they could to make his Mission a failure, but in spite of all their opposition, Islam had spread to every corner of Arabia and there were hardly any tribes which had not been influenced by his invitation. In Makkah itself the true Believers had formed themselves into a small community and were ready and willing to face every danger to make Islam a success. Besides them, a very large number of the people of Aus and Khazraj (two influential clans of Al-Madinah) had accepted Islam. Thus the time had come for the Holy Prophet to emigrate from Makkah to Al- Madinah and there gather together the scattered Muslims and establish a state based on the principles of Islam.</p><p>These were the conditions when <em>Mi\`raj</em> took place and on his return the Holy Prophet brought down the Message contained in this Surah.</p><h2>Theme and Topics</h2><p>This Surah is a wonderful combination of warning, admonition and instruction, which have been blended together in a balanced proportion.</p><p>The disbelievers of Makkah had been admonished to take a lesson from the miserable end of the Israelites and other communities and mend their ways within the period of respite given by Allah, which was about to expire. They should, therefore, accept the invitation that was being extended by Muhammad (Allah's peace be upon him) and the Quran. Otherwise they shall be annihilated and replaced by other people. Incidentally, the Israelites, with whom Islam was going to come in direct contact in the near future at Al-Madinah have also been warned that they should learn a lesson from the chastisements that have already been inflicted on them. They were warned, "Take advantage of the Prophethood of Muhammad (Allah's peace be upon him) because that is the last opportunity which is being given to you. If even now you behave as you have been behaving, you shall meet with a painful torment."</p><p>As regards the education of mankind, it has been impressed that human success or failure, gain or loss, depends upon the right understanding of <em>Tauhid</em>, life-after- death and Prophethood. Accordingly, convincing arguments have been put forward to prove that the Quran is the Book of Allah and its teachings are true and genuine the doubts of the disbelievers about these basic realities have been removed and on suitable occasions they have been admonished and rebuked in regard to their ways of ignorance.</p><p>In this connection, those fundamental principles of morality and civilization on which the Islamic System of life is meant to be established have been put forward. Thus this was a sort of the Manifesto of the intended Islamic state which had been proclaimed a year before its actual establishment. It has been explicitly stated that that was the sketch of the system on which Muhammad (Allah's peace be upon him) intended to build human life first in his own country and then in the outside world.</p><p>Besides these, the Holy Prophet has been instructed to stick firmly to his stand without minding the opposition and difficulties which he was encountering and should never think of making a compromise with unbelief. The Muslims who sometimes showed signs of impatience, when they met with persecution, calumny, and crooked arguments, have also been instructed to face adverse circumstances with patience and fortitude and keep full control over their feelings and passions. Moreover, salat was prescribed in order to reform and purify their souls, as if to say, "This is the thing which will produce in you those high qualities of character which are essential for everyone who intends to struggle in the righteous way. Incidentally, we learn from traditions that Mi'raj was the first occasion on which the five daily Prayers were prescribed to be offered at fixed times.</p>

يوم ندعو كل اناس بامامهم فمن اوتي كتابه بيمينه فاولئك يقرءون كتابهم ولا يظلمون فتيلا

يَوْمَ نَدْعُوا۟ كُلَّ أُنَاسٍۭ بِإِمَـٰمِهِمْ ۖ فَمَنْ أُوتِىَ كِتَـٰبَهُۥ بِيَمِينِهِۦ فَأُو۟لَـٰٓئِكَ يَقْرَءُونَ كِتَـٰبَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا

SJUTTONDE SURAN
AL-ISRA (DEN NATTLIGA RESAN)
Mekka-perioden
HÄNVISNINGEN i första versen av denna sura till den märkliga och
hemlighetsfulla upplevelse, som Profetens Nattliga resa innebar (se Bihang
IV) visar att den inte kan ha uppenbarats tidigare än under det sista
året före utvandringen till Medina; Suyuti förlägger den till tiden
efter sura 28, men före de tre surorna 10, 11 och 12. En av några auktoriteter
framkastad förmodan att vissa verser stammar från ett avsevärt
senare skede, nämligen perioden i Medina, bygger på rena gissningar
och kan därför lämnas därhän.
Eftersom israeliterna nämns i verserna 2–8 och 101–104, brukade
några av Profetens samtida kalla denna sura Banu Israil (”Israels barn”);
de flesta klassiska kommentatorer föredrar dock titeln Al-Isra.
Enligt Aishah hade Profeten för vana att varje afton läsa denna sura
i sin bön.

Koranens Budskap

Koranensbudskap.se

Koranen

Koranens budskap

Mohammed Knut Bernström

Vers 17:71 ur sura 17 Al-Isra (Den Nattliga Resan) på svenska — arabisk text, translitterering och Mohammed Knut Bernströms tolkning i Koranens budskap.

Koranen 17:71

Al-Isra

Vers 17:71

En annan tolkning, av Ibn Kathir betecknad som den mest troliga (ardjah),
utgår från att ordet imam här är liktydigt med den ”bok” där människans alla
handlingar, goda som onda, är nedtecknade; den nämns uttryckligen i fortsättningen av denna vers. – Razi har uppfattningen att ordet imam (”imam”, ”[andlig] ledare”) i detta sammanhang står med abstrakt innebörd och syftar på det
sinnelag, gott eller ont, som styr människans uppträdande och där motiven för
hennes handlingar kan sökas. Kommentarens författare menar att mycket talar
för denna tolkning, inte minst den viktiga ”tradition” som citeras i not 31 till
53:39. (Ö.a.)


En i Koranen ofta använd bild, som uttrycker erkännande av att personen i
fråga levt ett rättskaffens liv, liksom omnämnandet av vänster hand betecknar
motsatsen (jfr 69:19 och 25 samt 84:7).


Kommentarens författare anser att den sista satsen syftar på både rättfärdiga
och orättfärdiga. (Ang. översättningen av ordet fatil se sura 4, not 67.)
