Overview of Quran 17:81

Quran 17:81 is part of Surah Al-Isra (also known as Surah Bani Isra’il), which is the 17th chapter of the Quran. This surah is generally classified as Meccan, meaning it was revealed in Mecca before the Prophet Muhammad’s migration (Hijrah) to Medina. The verse reads in Arabic: “وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا” (Wa qul ja’a al-haqqu wa zahaqa al-batilu inna al-batila kana zahuqa). Common English translations include:

• “And say, ‘Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart.'” (Sahih International)
• “And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.” (Pickthall)

The core message of the verse is the inevitable triumph of truth (al-haqq, often interpreted as Islam or divine guidance) over falsehood (al-batil, referring to disbelief, polytheism, or corruption). It emphasizes that falsehood is inherently fleeting and destined to perish when confronted by truth.

Surrounding Verses and Thematic Context

Surah Al-Isra covers a range of topics, including the Prophet’s Night Journey (Isra and Mi’raj), moral guidance for the Children of Israel, warnings against corruption, and affirmations of the Quran’s divine origin. Verses 73-87, in particular, address challenges faced by the Prophet, such as temptations from disbelievers to alter the revelation and reminders of Allah’s support.

• Verse 80 (immediately preceding): “And say: My Lord! Cause me to come in with a firm incoming and to go out with a firm outgoing. And give me from Thy presence a sustaining Power.” This is interpreted as a prayer (dua) instructed to the Prophet for a safe departure from Mecca (where he faced persecution) and a secure arrival in Medina. It reflects the context of impending migration amid threats from the Quraysh tribe. Scholars like Al-Hasan Al-Basri link this to Allah granting the Prophet authority to overcome empires like Persia and Byzantium, symbolizing divine aid in spreading Islam.
• Verse 81: Builds directly on this by commanding the Prophet to proclaim the victory of truth. It serves as a prophetic assurance that the truth of Islam will prevail over the falsehood of idolatry and disbelief. In the broader surah, this fits into a section reassuring the Prophet amid Meccan opposition, where disbelievers mocked the Quran and plotted against him.
• Verse 82 (following): “We send down (stage by stage) in the Qur’an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.” This reinforces the Quran’s role as the embodiment of truth, providing healing and mercy while exposing the futility of falsehood.

The verses together form a narrative of divine protection, migration, and ultimate triumph, transitioning from personal supplication to a bold declaration against disbelief.

Historical Background and Revelation Timing

The surah was revealed towards the end of the Meccan period, around 1-2 years before the Hijrah (approximately 620-621 CE), when persecution of Muslims in Mecca intensified. The Quraysh disbelievers conspired to kill, expel, or imprison the Prophet, prompting the command to emigrate. 10 Verse 81 is seen as a threat and warning to these disbelievers, asserting that the Quran and faith represent undeniable truth that will dismantle their false practices.

Although revealed in Mecca, the verse’s fulfillment is historically tied to the Conquest of Mecca in 630 CE (after the Hijrah). According to hadith in Sahih Al-Bukhari, when the Prophet entered Mecca victoriously, he found 360 idols around the Ka’bah. He struck them with a stick while reciting this verse, symbolizing the literal vanishing of falsehood (idolatry) as Islam reclaimed the sacred site. 10 1 This event marked the triumph of monotheism over polytheism in Arabia.

Scholarly Interpretations (Tafsir)

• Ibn Kathir (14th-century scholar): Explains the verse as a divine promise that truth destroys falsehood like a force that “flings” against it and causes it to disappear. He connects it to the emigration command and the Conquest, noting it’s not just a statement but a universal principle: falsehood cannot endure against truth. He cites a related verse (21:18) for emphasis. 10
• Al-Jalalayn (15th-century tafsir): Interprets it specifically in the context of entering Mecca: “The Truth (Islam) has come, and falsehood (disbelief) has vanished away.” 4
• Modern interpretations: Some view it as a timeless message of hope, reassuring believers that justice and truth will prevail over oppression or corruption, while warning against the allure of falsehood. 8 Others apply it metaphorically to personal or societal struggles, such as inner conflict where truth resolves psychological turmoil. 2

This verse is often invoked in discussions of resilience, divine justice, and the prophetic mission, highlighting Islam’s emphasis on monotheism’s inevitable success.

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Yes, Quran 17:81’s emphasis on truth inevitably overcoming falsehood resonates with similar themes in other religious scriptures, where truth is portrayed as enduring, victorious, or a conquering force against lies, deceit, or untruth. Below are some notable examples from major holy books, focusing on the core idea of truth’s triumph.

From the Bible (Christian and Jewish Scriptures)

The Bible, which includes the Old Testament (shared with Judaism’s Tanakh/Torah) and New Testament, frequently contrasts the permanence of truth with the transience of falsehood.

• Proverbs 12:19: “Truthful lips endure forever, but a lying tongue lasts only a moment.”
  This verse highlights truth’s lasting nature while depicting lies as short-lived, mirroring the Quran’s notion that falsehood is “bound to vanish.” 50 51
• Proverbs 12:22: “Lying lips are an abomination to the Lord, but those who act faithfully are his delight.”
  Here, truth (faithfulness) is favored by God, implying its ultimate superiority over deceit.
• John 8:32: “And you will know the truth, and the truth will set you free.”
  In the New Testament, truth is liberating and empowering, prevailing over the bondage of falsehood or ignorance. 51
• 2 Corinthians 13:8: “For we cannot do anything against the truth, but only for the truth.”
  This underscores truth’s unassailable dominance, as efforts against it are futile. 53

From Hindu Scriptures (Upanishads and Related Texts)

Hindu texts, such as the Upanishads (part of the Vedas), emphasize truth (satya) as an eternal principle that overcomes untruth (anrita).

• Mundaka Upanishad 3.1.6: “Satyameva jayate nānṛtaṁ” (Truth alone triumphs; not falsehood).
  This verse directly asserts truth’s victory over untruth, serving as a foundational ethical principle. It is echoed in India’s national motto and aligns closely with the Quran’s idea of truth displacing falsehood. 60 61 63
• Brihadaranyaka Upanishad 1.3.28: “Asato mā sad gamaya” (Lead me from untruth to truth).
  This prayer invokes a transition from falsehood to truth, implying truth’s prevailing power.

In the Bhagavad Gita (a key Hindu text), truthfulness is listed among divine qualities (16:1-3), reinforcing truth’s role in overcoming ignorance or deceit. 24

From Jewish Scriptures (Tanakh/Torah)

The Torah and broader Tanakh (Hebrew Bible) condemn lies while affirming truth’s integrity, often in moral and judicial contexts.

• Psalm 101:7: “No one who practices deceit shall dwell in my house; no one who utters lies shall continue before my eyes.”
  Lies are unsustainable in the presence of the divine, suggesting truth’s enduring authority. 71
• Zechariah 3:13 (in some translations, part of a broader prophecy): “The remnant of Israel shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth.”
  This envisions a purified state where truth reigns, free from falsehood. 73
• Exodus 23:7: “Keep far from a false matter…”
  This warns against falsehood in justice, implying truth’s moral supremacy.

Jewish tradition permits “white lies” in rare cases (e.g., for peace or privacy), but overall prioritizes truth as integral to righteousness. 70 71

From Buddhist Texts (Dhammapada and Sutras)

Buddhist scriptures, like the Dhammapada (a collection of the Buddha’s sayings), stress truth as a conquering virtue over lies.

• Dhammapada Verse 223: “Conquer anger by non-anger; conquer evil by good; conquer the stingy by giving; conquer the liar by truth.”
  Truth is explicitly a tool to overcome lies, embodying the idea of truth’s inevitable triumph. 82 44
• Itivuttaka 25: “If a person feels no shame at telling a deliberate lie, there is no evil he will not do.”
  This warns of lies’ destructive nature, implying truth’s protective and prevailing role. 81

The Fourth Precept (abstaining from false speech) in Buddhism reinforces avoiding lies, with truth seen as essential for awakening and harmony. 85

These parallels reflect a cross-religious consensus on truth’s superiority, though interpretations vary by context—e.g., ethical, spiritual, or cosmic. While not identical, they share the spirit of Quran 17:81’s assurance that falsehood cannot endure against truth.

AL HAQ

Meaning of “Haqq” in the Quran

“Haqq” (حق) is an Arabic term frequently used in the Quran, carrying multiple interconnected meanings: truth, reality, right, justice, and what is due or obligatory. It appears over 200 times in various forms.

• As Truth/Reality: It denotes absolute truth or the ultimate reality, often referring to Allah, the Quran, or divine guidance. For instance, in Quran 17:81 (“And say: Truth has come and falsehood has vanished”), “haqq” signifies the triumph of divine truth over falsehood. 1 6
• As a Name of Allah: “Al-Haqq” (The Truth) is one of the 99 Names of Allah, emphasizing God as the embodiment of truth, the unchanging reality, and the source of all justice. Everything true originates from Him, and He is unavoidable and self-evident. 0 2 5 7
• As Right/Justice: It implies rights (e.g., human rights or entitlements), justice, and moral correctness, opposing falsehood, oppression, or vanity. In legal contexts, it refers to what is rightful or due. 3 4 8

Overall, “haqq” underscores Islam’s emphasis on divine truth as enduring, just, and the foundation of faith and ethics.

Comparable Terms in Other Faiths

“Haqq” as truth/reality has parallels in other religions, often as a divine attribute, virtue, or cosmic principle. These terms share the spirit of ultimate, unchanging truth but vary in nuance.

• Judaism: “Emet” (אֱמֶת), meaning truth, faithfulness, or reliability. God is called “El Emet” (God of Truth) in Psalm 31:5, portraying Him as the source of unwavering truth and justice, similar to Al-Haqq’s role as the embodiment of reality. 44
• Christianity: “Aletheia” (ἀλήθεια) in the Greek New Testament, meaning truth or reality (unveiled or unconcealed). Jesus declares, “I am the way, the truth, and the life” (John 14:6), embodying divine truth, akin to haqq as the ultimate reality.
• Hinduism: “Satya” (सत्य), meaning truth, reality, or essence. It is a core virtue (yama) in yoga and ethics, and “Sat” refers to the eternal truth of Brahman (ultimate reality), echoing haqq’s sense of unchanging existence beyond illusion (maya).
• Buddhism: “Sacca” (in Pali) or “Satya” (in Sanskrit), meaning truth. Central to the Four Noble Truths (Ariya-sacca), which reveal the reality of suffering and liberation, paralleling haqq’s emphasis on confronting and overcoming falsehood.
• Sikhism: “Sat” or “Sach” (ਸਤਿ), meaning truth or reality. God is “Sat Nam” (True Name) in the Mul Mantar, the opening of the Guru Granth Sahib, signifying the eternal, true essence of the divine, much like Al-Haqq as the absolute truth. 39

These equivalents highlight a cross-faith theme: truth as divine, eternal, and oppositional to deception, though interpreted through each tradition’s lens (e.g., revealed in Abrahamic faiths, experiential in Eastern ones).