Soliloquy: Al-Isra’ 17:80

وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا

17:80. And Qul (Say): (My) Lord (pleasantly) enter me an entrance of Sidq (Beauty) and exit me an exit of Sidq (Beauty) and grant me from Yourself a triumphant strength (reign).


Ibn Arabi

And Qul (Say): (My) Lord : Modality of Divine Presence for Oneness within The Eye of Togetherness

Dara: Muhammad upon, hearing these words, entered into the state of Insan Kamil (Perfected Eye) as Hadith Qudsi 25 indicates. Within this modality the pronunciation of the Qul (Say) is altered i.e. the ending Lum, the ‘L’ sound of the end of Qul, is merged with the beginning letters of the coming word Rabbi i.e. Qu-rrr-rabbi, the ending Ya (ee sounding letter) omitted from the My of “My Lord”, in this state there is Allah and very little residue of Muhammad and cosmos in the midst.

Hadith Qudsi 25:
Messenger of Allah said: Allah (mighty and sublime be Hu) said:

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.
تفسير تفسير القرآن / ابن عربي (ت 638 هـ)

{ وقل ربّ أدخلني } حضرة الوحدة في عين الجمع



Sidq means to enter and exit into circumstances by means of Allah and with/by nothing and no one else!
تفسير لطائف الإشارات / القشيري (ت 465 هـ)

أي أدخلني إدخالَ صدقٍ وأَخرجني إخراجَ صدقٍ. والصدقُ أن يكون دخولُه في الأشياء بالله لله لا لغيره، وخروجه عن الأشياء بالله صلى الله عليه وسلم لا لغيره


‘I’rab Nuhas

Sidq referring to how these entrances and exits are so beautiful since Allah ITself is so beautiful!


وحُسْنَ عاقبة فَجَعَلَ الصدق موضع الاشياءِ الجميلة لأنه جميل


Ibn Ajiba

Entering and Exiting to and from all situations in life, including entering and exiting into and out of graves, and doing so by Allah not by one’s Self (Nafs), only by aid and power of Allah and nothing of one’s Self, in most pleasant assuring manner.
تفسير البحر المديد في تفسير القرآن المجيد/ ابن عجيبة (ت 1224 هـ)

يقول الحقّ جلّ جلاله: { وقل } يا محمد: { ربِّ أَدْخلني } في الأمور كلها { مُدْخلَ صدقٍ }؛ بأن أدخل فيها بك لا بنفسي، { وأَخرجني } منها { مُخرجَ صدقٍ } كذلك، مصحوبًا بالفهم عنك، والإذن منك في إدخالي وإخراجي. وقيل: أدخلني قبري مدخل صدق راضيًا مرضيًا، وأخرجني منه عند البعث مخرج صدق، أي: إخراجًا مرضيًا مُلقى بالكرامة.


© 2016-2002,  Dara O Shayda

5 thoughts on “Soliloquy: Al-Isra’ 17:80”

  1. Salaam Sayyadi,

    It seems clear that Prophet is being addressed in the Ayahs 17: 73-81. The address seems to be in second person singular.
    For non-Arabic people it is a matter of subtlety. From reading the article I got the impression that the Ayah 17:80 is implying that the suggested prayer is for Allah to enter the person of Mohammad. (enter me an entrance of Sidq).
    Mohammad Asad offers a translation for 17:80:
    And say [in thy prayer]: “O my Sustainer! Cause me to enter [upon whatever I may do] in a manner true and sincere, and cause me to leave [it] in a manner true and sincere, and grant me, out of Thy grace, sustaining strength!”

    Another point is also not clear to me. Did the Prophet become an Insane-Kamil after ‘hearing’ the verse 17:80 or did he so become after heeding the instructions in 17:78-80, or are the two the same thing?

    And I have one more lack of understanding. The term Insane-Kamil is perhaps a Farsi term. What does it correspond to in terms of Quranic verbiage?

    When Quran addresses the Prophet as is the case here, what do these Ayahs imply for ordinary Muslims? Do we ignore them as not addressing us, or do we reinterpret them as being general instructions that somehow apply to everyone. This generalization of course cannot be done in all cases, and in cases where it is feasible it probably carries caveats that remain unstated.

    Your humble servant,
    Rahim Choudhary

    1. Salaam Whisper

      I do not know of many things you are referring too, of course I paint a caricature or simple rendition of what occurred, not much details revealed to my person.

      Qul references in Qur’an are EXCLUSIVELY for the Prophet Muhammad peace be upon him, sadly the Arab is teaching us that it is for all of us, thus equating Muslims to the status of Muhammad and this has catastrophic results as you see today.

      However, we read those prayers and statements after Qul, WITH THE HOPE that they apply to our supplications, if applied to the prophet WE HOPE that they apply to us. But they are exclusively for him.

      There is a tendency by the wealthy Arab to lower the status of the Prophet and up theirs saying that these sorts of statements are for all us, it is not the case, be strict to respect the domain of what applies to the Prophet and what applies to us, basically know your place! I should know my place…

      Your humble servant


  2. Salaamullahi Alaikum

    >When I love him I am his hearing with which he hears, his seeing with which he sees , his hand with which he strikes and his foot with which he walks…

    I am wondering what could be the possible explanation of using these particular human senses and organs i. e. Vision, Hearing, Hand, Foot?

    1. Salaam Shakir

      This is the best I found:

      Basically Being-ness (Wujud) is a plethora of states, some mixed with matter, some mixed with spirits, and hence the reference from Nur-un ‘Ala Nur (Light upon Light) i.e. unnumbered many ways of existence due to the exposure of these Rays.

      You might find some new thoughts here in relation to the above:

      29:15. But We saved him and the companions of the Ark, and We made the (Ark) a Sign for all people (Multiverse)!

      فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آَيَةً لِلْعَالَمِينَ

      The vessel which Noah was upon was preserved to this date, for us and for the rest of the multiverse! We think that the lumber and planks and nails, no, the exotic material that comprised his vessel part matter part non-matter, part here part in the other universe.

      In so far as our bodies:

      1. Our body composed mostly of water. Water has many states of Being-ness (Wujud). Water forms quantum wires and Networks which allow for myriad of faculties and communications within our molecular ensemble

      2. Divine Throne (Arsh) is upon such waters, I strongly believe that these networks of water molecules interface us to the other universe the spiritual realm. You might say this is my Irfan, a form of knowledge I find within.

      These are difficult to conjure in mind, since our Western education teaches us that cosmos was dead and either created life in it or random processes of nature statistically caused life.

      In our views after Muhammad peace be upon him, there was unbound life, Al-Hayy, beyond measure, no matter where and when and how and what, and Allah created death and dead and dead matter and all that, to allow STRUCTUREs for life forms e.g. bodies neuronal minds and so on.

      We need new thoughts, our purpose here is to think new thoughts


    2. Here look at these water networks

      Water has many structures, specially intra-cellular water. These structures could and do communicate like unto atom thin wires, without any particle transportation, instead the wave-forms of the particles cause signals in wave form.

      So your water molecules within your cells, could serve as structures that send and receive massive communications. But to where, from who, for what…

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