INTRODUCTION TO SURAH AL-TARIQ
The surah, named after the word الطّارق [at-Tāriq] in verse 1, can be considered in three sections based on its subjects. The first part provides evidence for the creation and structure of man to affirm the Hereafter; the second part declares the indisputability of the Qur’an; and the third part strengthens believers’ spirituality and warns unbelievers with explicit threats.
Meaning of the verses
1-4The scholars and At-Tariq; group of Ayat of the Qur’an that pierces are witness that, there are definitely some protectors over every creature that has completed its self.
5Therefore, let man see from what he was formed; 6,7he was formed starting from an ejected liquid which emerges from between backbone and breastbone; “estrogen” and “testosterone”.
8,9No doubt that, the Creator is the One Who is able to return him on the day when all secrets are put forth. 10Then there is neither any power for him nor any helper.
11-14The condition of the scholars who believe in that they will be resurrected after they die, the ignorant, unbelieving infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb is the evidence that, it is a distinguishing decision. And it is not an amusement.
15Indeed, they are planning plot. 16And I recompense them.
“17Therefore, give some time to the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb; give them respite.
Analysis of Verses
Verses 1-4:
1-4The scholars and At-Tariq; group of Ayat of the Qur’an that pierces are witness that, there are definitely some protectors over every creature that has completed its self .
The true meaning of the verses is: “By the heavens and by Taraq—what has made you know what Taraq is? (It is) the piercing najm. There is no soul that does not have some guardian over it. [There is certainly a guardian over every human being].” We have presented the metaphorical meanings in the translation.
Verses 1-4 form an oath. However, verses 2-3 within the oath sentence serve as a parenthetical explanation about the meaning of “Tariq.” Therefore, the parenthetical statement will be analyzed separately from the oath and its response. “By the heavens and by At-Tariq, there is no soul that does not have protectors over it [there are protectors over every human being].
As we have detailed in prior explanations about oath structures, this passage uses the heavens and the Tariq as evidence to support the thesis that every human being has some protectors over them.
SEMA
As explained in Surat al-Burūj, interpreting السّماء [semāʾ] solely as “sky” makes the sentence difficult to understand. Instead, we refer to the entry in Lisān al-Arab, which elaborates on the meanings of the word.
The word السّماء [semāʾ] is derived from السّمو [as-sumuw], meaning “height” or “sublimity.” Everything lofty or elevated is called semāʾ. The sky is called semāʾ because it is above the earth. Similarly, the upper part of anything is semāʾ: the top of a shoe is semāʾ; the ceiling of a house is semāʾ. Even clouds and rain are referred to as semāʾ.
The verb semā from as-samāʾ is used metaphorically for people of honor or those proficient in meticulous calculation, such as accountants or mathematicians. Hence, knowledgeable people, by their elevated intellect, are also considered semāʾ.[1]
In our opinion, the most appropriate meaning of the word here is “those who know, scholars”.
TARIK
The word الطّارارق [tārik] is a noun-perfect derived from the root tark, meaning “to strike, to strike with such force that a sound is heard.” The word مطرقة [mitraka], meaning “hammer” or “mallet,” also originates from this root. Over time, the word tariq evolved from its original meaning and came to denote other concepts. For example, the word طريق [tarîk] was used to mean “road” because of the tapping sounds made by travelers walking on it.
Although tārik originally meant “one who strikes violently as if with a mallet,” it later became associated with “a traveler on a road” in linguistic tradition, referring to “tapping one’s foot, traveling a road.” This usage became widespread. Eventually, tārik specialized further to mean “a visitor who knocks on the door at night and makes the heart throb.” This meaning expanded over time to include “anything material or imaginary that appears at night and makes the heart throb.”[2]
HAFIZ
The word حافظ [hâfız], which we commonly use today to mean “one who has memorized the Qur’an,” fundamentally means “guardian.” This usage arises because those who memorize the Qur’an safeguard it by committing it to memory.
In the verse, the word حافظ [hâfız] is used after the preposition nafs (nafy), functioning as a noun. When used in this context, it expresses “generality.” Thus, it does not mean “a protector” but rather “a number of protectors.”
When the oath sentence is read with this sense of generality, it becomes clear that the Qur’an asserts that every human being has protectors, citing tāriq and semā as evidence.
As biology developed, scientists identified and demonstrated that these protectors include “the immune system, the endocrine system, and mental functions such as attention mechanisms in the brain.”
At the end of this surah, two scientific articles, “Hormones and Life” and “The Immune System”, are cited to elaborate on the protectors present in every human being. We encourage anyone who wants to better understand these miracles—manifestations of Allah’s creation visible to the human eye—to read these articles attentively. Moreover, we hope that scientists studying the biological and psychological structure of humans will share widely that the Qur’an was the first source to mention the existence of these “protectors.”
The word hâfiz here should not be confused with the identical terms in Ra’d (13:11), An’am (6:61), and Infitar (82:10-11). It must not be interpreted as “angel.” Interpreting or translating hâfiz as “angel” in this verse not only obscures the original message of the Qur’an but also fosters superstitions in religion.
“– and what made you know what Tariq is? (It) is the division that pierces. –
It was explained above that the word tariq means “one who strikes violently like a mallet.” Here, it is further stated that tariq is a najm. If the meaning of najm as “star” is considered, it may be interpreted as a “shooting star,” as noted in many works. However, how this “shooting star” serves as evidence for the existence of guardians over every human being requires reflection.
The Lord Almighty provides clarity in the oath by including a parenthesis that defines tariq as the “piercing najm,” resolving the question of how tariq functions as evidence.
Those who study and understand the Qur’an in the order of its descent know well that the term najm refers to “each passage of the Qur’an as it is revealed.” Each descending passage of the Qur’an strikes with such power and effectiveness that it is akin to a slap, shaking the hearts of the disbelievers, breaking their resolve, and piercing the barriers of disbelief and shirk within society.
The disruptive impact of the najm, which fractures the unity of the group of ignorant people, was described as follows in Surah al-Mursalat:
1-7The Ayat of the Qur’an that were sent group by group/division by division and overthrow all what opposes it, revive the peoples, separate the truth and the falsehood as they revive, which reminds as an excuse or a warning, is the evidence that, indeed, with what you are threatened, frightened will definitely occur.
1-7The Ayat of the Qur’an that were sent group by group/division by division and overthrow all what opposes it, revive the peoples, separate the truth and the falsehood as they revive, which reminds as an excuse or a warning, is the evidence that, indeed, with what you are threatened, frightened will definitely occur.
(Al-Mursalat/1-7)
- 200,201Thus We inserted it into the hearts of those sinners. They will not believe in it until they see the painful punishment.
202And this will come to them suddenly while they do not perceive.
203Then they will say: “Are we among the ones who are given respite?”.
204Do they wish to hasten Our punishment?
205-207Do you see/have you ever thought about that if We make them earn for years and when the day they have been promised comes, that which they have earned will not benefit them.
208And We did not manipulate/destroy any city except that it had warners.
209A reminder! And We are not unjust.
(Ash-Shu’ara/200-209)
As can be seen, the verses above describe the irrational and obstinate behavior of disbelievers when confronted with the Qur’an, as well as their ultimate fate. These skeptical fools, while outwardly appearing to deny, persistently demand the immediate fulfillment of the punishment they are warned about. Yet, within their minds, there lingers a “what if?”—a nagging doubt that makes them uneasy. Outwardly, they posture as disbelievers, but inwardly they harbor uncertainty and discomfort: “What if it is true? What if it exists?”
For this reason, the statement in Shu’ara/200, “So We put it into the hearts of sinners,” can be interpreted as: “We instilled it into their hearts in such a way that, by sending it down in their own language, We made it clear to them.”
The only difference between Shu’ara/200 and Hijr/12 lies in the verb forms: one is nominative while the other is accusative. This distinction further highlights the thematic connection between the two groups of verses. This also explains why verse 12 has been placed immediately after verse 2 in the official order.
1Alif/1, Lam/30, Ra/200. These are the Ayat of the Book and an explicit Qur’an/Qur’an that clarifies.
2Time to time the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will wish “If only We had been Muslims”.
12Thus We impose the Qur’an into the hearts of the criminals.
(Al-Hijr 1-2,12)
These verses tell us that the hard-hearted disbelievers of that time will eventually regret their choices. This regret is not limited to the moment of death or the Hereafter but also manifests in this world. Even though they do not believe, when Allah draws their attention to the signs within the world and the self (the Influence) and presents these miracles clearly through the Qur’an, they sometimes find themselves wishing they had become Muslims.
Indeed, many of the Meccan polytheists, constantly unsettled by the powerful impact of the Qur’an’s message, repented either before or after the emigration.
Nevertheless, if we interpret the word “tariq” literally as a “shooting star,” the Qur’an’s miraculous declaration becomes apparent. Further research on the phenomenon of “shooting stars” can be found in scientific and technological literature.
According to these explanations, the Qur’an (tāriq) and the scholars (semā) serve as evidence and witnesses to the claim that every human being is created with protectors. In other words, the Qur’an’s assertion that “there are protectors over every human being” has been validated by scientific research and the findings of scientists. The implication is clear: If they do not believe, let them conduct their own investigations.
Verses 5-7:
5Therefore, let man see from what he was formed; 6,7he was formed starting from an ejected liquid which emerges from between backbone and breastbone; “estrogen” and “testosterone”.
When the disbelievers said, “When we die and become dust? That is a distant return.” In response to their denial of the Hereafter, our Lord gave them examples from their own surroundings in Surat al-Kaf to prove that the Hereafter will take place:
4Indeed, We know what the earth diminishes of them. And with Us is a book that records and guards very well.
5Rather, they denied the truth when it came to them, that is why, they are in a confused condition.
6So, have they not looked at the heavens/universe above them that how We structured and adorned it without any rifts! 7,8And We spread the earth out and cast firmly set mountains thereon to open the eyes of the hearts of all those who turn towards Allah and as a reminder. We made grow therein plants of every pair which are pleasant to look at and fascinating, 9-11We sent down a blessed water from the sky. We made grow with it gardens and grains to harvest, large and tall date trees whose sprouts are one upon other, as provision for the servants. And We gave life to a dead land with it. Thus is the resurrection.
(Qaf/4-11)
In the passage consisting of verses 5-7, our Lord, in His mercy, provides the unbelievers with evidence from within their own selves.
MA-I DAFIK [Water that throws]
The word دافق [dâfik] is an active participle meaning “the one who throws or shoots.” The phrase ماء دافق [mâ-i dâfik], formed with the word ماء [mâ], which means “water,” translates as “beating water.” However, this term has often been mistranslated as “the water that is thrown,” treating دافق [dâfik] as a passive participle instead of its correct active form. Those aware of this misinterpretation have offered forced explanations to justify their departure from the literal meaning, resulting in the consistent use of the term outside its intended context. Common interpretations suggest that ماء دافق refers to “semen” or “nutfe,” aligning with the meaning of “expelled water.” However, this forced interpretation creates a contradiction: while the Qur’ān states that this “expelled water” originates from between صلب [sulb] (backbone) and ترائب [terāib] (ribs), modern biology tells us that semen does not originate from this region. Thus, interpretations contrary to the literal meaning of the verse conflict with both divine revelation and scientific understanding.
In our opinion, two points should be noted when trying to understand what mâ-i dâfik [throwing, expelling water] is: A) the preposition ف [fe] at the beginning of verse 5, which connects this verse to which sentence, and B) where in the body the mā-i-dāfik [beating, throwing water] originates.
The preposition ف [fe] at the beginning of verse 5, which we translate as “for him”, connects verse 5 to the preceding verse 4. Therefore, it is necessary to try to understand verse 5 by evaluating it together with verse 4: There are certainly some protectors over every self-completed being. Therefore, let man look at why he was created.
In these verses, humans are invited to examine their creation and recognize their inherent protectors. This exploration begins with the beating water, which includes hormones such as “estrogen,” “testosterone,” and “adrenaline.” These are crucial in increasing heart rate, blood pressure, excitement, and muscle activity required for energy production and necessary physical functions, including the expulsion of semen.
SULB
The word الصلب [sulb] originally means “hardness, rigidity, or solidness.” It later extended to meanings such as “to hang, cross, or crucify,” as in the term “Ahl-i Salîb” (People of the Cross). The spine, extending from the base of the skull to the coccyx, is called sulb due to its hard and rigid structure. [3]
Sulb is also used metaphorically to refer to “progeny” or “offspring,” as the testes, which produce sperm and male hormones, are located in the coccyx region. The phrase “from one’s sulb” implies direct lineage.
TERAIB
The word ترائب, which is the plural of التّربة [teribe], according to Lisān al-Arab, refers to the four upper ribs on the right and left sides of the chest between the two breasts and the bones of the neck ring, which is called the “breast board”, especially the place in the chest where the necklace is worn. Teribe is each knuckle of the breastbone that forms the right and left ribs.[4]
In Arabic, the preposition من [min] is used to derive a number of meanings from the sentence in which it occurs, such as teb’iz [division, taking some and not others], declaration of genus, ta’lil [giving reasons], mukābala [response], price, and ibtida-i gāye [the beginning of the goal, the first goal]. But mainly it determines the “ibtida-i gâye” [the beginning of the purpose, the first purpose] in the sentence. In other words, this preposition indicates the first point of departure of the event in the sentence in terms of time or place. For example, the preposition من [min = from] in the sentence “I came from Istanbul to Izmir” indicates that the journey started from Istanbul. Considering the original meaning of the word dâfik in the verse as “the one who throws, the one who shoots,” the preposition من [min] indicates that the creation started from a water that throws or shoots. If the word دافق [dāfiq] is incorrectly taken as a noun al-maf’ul and understood as “the one being thrown” instead of its original meaning, then the meaning of تبعيض [teb’iz = dividing, taking some and not others], and not the original meaning of ibtida-i-goal with the preposition من [min], would apply.
In conclusion, the essential meanings of the word دافق [dāfiq] and the preposition من [min] reveal another one of the great miracles of the Qur’ān. As mankind becomes capable of studying and understanding its own creation, it can see that the information provided by the Qur’an centuries ago coincides with scientific facts. This shows yet another miraculous aspect of the Qur’an.
The miracle here is the confirmation of the thesis in the sentence of oath: “There are protectors in every human being.” This thesis aligns completely with scientific discoveries, beginning with the water, which is described as “the beater, the thrower”:
All living beings carry an innate immunity … depending on the chemical structure of their tissues. … The mechanisms by which immunity is formed are not yet fully understood.[5]
Hormones secreted by these glands, which do not have ducts, are transported to target tissues and organs through the bloodstream. … Hormones regulate many physiological activities related to growth and reproduction as well as maintaining the internal balance of the organism. … Progesterone ensures that pregnancy continues without interruption.[6]
Verses 8, 9:
8,9No doubt that, the Creator is the One Who is able to return him on the day when all secrets are put forth.
In order to understand these verses, the following words and concepts must first be well understood:
الرّجع [Raj’]
The word الرّجع [Raj’] means “to return.”[7] In this sense, the word appears in many verses of the Qur’an and has derivatives in Turkish such as râci, merci, irtica, rijat, muracaat.
The word الرّجع [Raj’] has acquired additional meanings along the axis of this primary meaning: The thin skin that comes out of the womb with the baby at the moment of birth, animal dung, sweat, step, rain, cloud, lake, benefit, spring plants, migratory birds. It should be noted that all of these meanings involve a recycling, a circulation, a cyclical movement.[8]
In this verse, the word الرّجع [Raj’ = return] refers to the “return to Allah.” Raj’ is the resurrection of the human being by Allah on the Day of Resurrection after death, to face accountability and to be rewarded or punished for his deeds.
The word الرّجع [Raj’] is used in many verses in the Qur’an to signify “return to Allah”:
6-8Certainly not as you think! Even though the return is to your Rabb, man certainly transgresses when he sees himself self sufficient.
(Al-Alaq/8)
83Then, Allah Who has the possession and the dominion of everything in His hands is purified from all deficiencies. And only to Him you will be returned”.
(Ya-Sin/83)
155,156And surely, We will surely weaken/test you with something of fear, hunger and loss of wealth, lives and crops. Give the tidings to those who are patient and who say: “We surely belong to Allah and will return only to Him” when a disaster comes to them!
(Al-Baqara/156)
245Who is the one who loans Allah a good loan so Allah may multiply it for him many times over. Allah restricts and gives abundance as well. And you will be returned only to Him.
(Al-Baqara/245)
115And did you think that We formed you only uselessly and you would not be returned only to Us?
(Al-Muminoon/115)
Other verses in which the word is used in this sense are: Fajr/28; Fussilat/21, 50; Zuhruf/85; Jasiya/15; Baqara/28, 46, 281; Yūnus/4, 23, 46, 56, 70; Hud/4, 34; Anbiya/35, 93; Qasas/70, 88; Ankabût/8, 17, 57; Rûm/11; Sajda/11; Yâ-Sîn/22; Zumar/7, 44; Âl-i Imrân/55; Mâide/48, 105; An’âm/60, 108, 164; Lokmân/15, 23.
THE DAY WHEN SECRETS ARE REVEALED
The word تبلى [tublā] means “to test.” Testing, in this context, means “purifying, revealing.”[9] This is because a test reveals what a person knows or does not know, or who they are or are not. Thus, when Allah tests a person, it does not mean that Allah learns something previously unknown to Him, but that Allah unveils the actions of that person which are already known in detail by Allah. It is akin to a teacher testing a student, not to learn something from the student, but to reveal how much the student knows.
The word سرائر [serāir] is the plural of سرررة [serire] and means “secrets of all kinds.” Although the word encompasses all secrets—good or bad, in action or thought—the definite article at the beginning of the word specifies that these secrets are only those actions carried out in secrecy, unseen and unknown to anyone but Allah. For, as mentioned in Surah Qaf, although our Lord knows every impulse in a person’s mind, He does not record the secrets that remain unacted upon (the unexecuted impulses of Iblis). Likewise, He neither punishes the bad thoughts nor rewards the good ones that remain purely in thought.
On the Day of Resurrection, these secrets will be unveiled, and each person will be asked to account for their deeds. Many people remain unaware of the full effects of their actions on others. On the Day of Judgment, all of this will be brought to light. The fruits of the seeds that were sown will be placed before them, and they will be punished or rewarded accordingly.
WHO OR WHAT RETURNS
Both the flow of the passage and the meaning of the message make it clear that the pronoun “him” in the phrase “to be brought back” (verse 9) refers unequivocally to “man” mentioned in verse 5. Thus, the meaning is: “He who is capable of creating man must also be capable of bringing him back to life after death and recreating him once more.”
Mujāhid, one of the early exegetes, gave the meaning of “He is able to return semen and water to the male sex organ”, while Ikrimea and Dahhaqāq gave the meaning of “He is able to return water to the sulba (i.e. the backbone)”. It is also reported that Dahhāq gave it the meaning, “He is able to return man to his original state of water”. Muqattil b. Hayyān, on the other hand, gave it the meaning, “If I will, I can bring him back from old age to youth, from youth to childhood, and from childhood to the state of a nut.”
HE WHO CREATED IS ALSO ABLE TO RESURRECT
Allah Almighty has explained the proofs of the beginning of man’s creation process and has used this as evidence for the realization of the Hereafter, stating:
“Verily, He is the One Who is able to bring him back to life on the Day when all secrets will be revealed.”
Indeed, the fact that Allah has protected man from the first hormonal secretion until his death is a clear proof of His power to resurrect him after his death. If Allah is able to create life the first time, there is no logical reason to doubt His ability to recreate life a second time. Denying this fact can only lead to the assumption that Allah is not the initial creator. Such an assumption implies that human beings were created by coincidence, by themselves, and without a guiding program—a belief rendered irrational and unscientific by the complexities of human physiology, let alone mental functions.
Consider the following:
Protein, composed of a large number of amino acids, plays an indispensable role in the life processes of all living organisms. There are approximately 20 different natural amino acids.[10]
Each protein molecule consists of a unique combination and sequence of amino acids in varying numbers.
Hemoglobin, for instance, is made up of 574 amino acids arranged in a precise sequence. The probability of the amino acid in the first position being correct by chance is 1/20. The probability of both the first and second amino acids being correct is 1/20 × 1/20, and the probability for the entire protein is 1/20^574.
Those familiar with mathematics will immediately recognize that such a probability is effectively impossible.[11]
This example could be multiplied many times over by considering other features of the human body. However, even this single instance demonstrates that the probability of just one protein molecule forming by chance is mathematically equivalent to “impossible.” It is sufficient to declare that the claim of human beings forming by chance, without a guiding program, and by themselves is not only irrational and unscientific but also blatantly uninformed.
Verse 10
10Then there is neither any power for him nor any helper.
This verse, as in Surah Najm, rejects the concept of intercession in the Hereafter and clarifies that a servant returned to Allah will have neither power nor helpers.
It is well known that in this world, a person’s power comes from either their own possessions or from external supporters such as children, servants, friends, relatives, or allies. However, verse 10 emphasizes that, in the Hereafter, all these sources of power will be stripped away. Man will have no means to defend himself or find any power or helper to avert what awaits him.
The phrase من قوّة (min quwwah, “of power”) is introduced with the preposition من (min, “from”) in a negative context. This implies an absolute absence, meaning there will be neither the slightest amount of power nor any assistance. Thus, the verse states: “There will be no strength or helpers for man on that Day.”
This message in verse 10 is repeated in detail in other verses:
123Enter under the guardianship of Allah against the day when no one will avail another, no ransom will be accepted from anyone, no help, intercession will benefit anyone and the criminals will not be helped.
(Al-Baqara/123)
56That day, the dominion will belong to Allah. He will judge among them. And those who believe and do amendatory deeds will be in Jannah [Heaven/Paradise] of abundant blessings.
(Al-Hajj/56)
87-91And do not disgrace me on the day of resurrection; on that day when wealth and sons will not benefit anyone but those who come with a sound heart/a true faith and when Jannah [Heaven/Paradise] will be brought close to those who entered under the guardianship of Allah and when Jahannah [Hell] will be brought forth and shown for the transgressors!”.
(Ash-Shu’ara/88-89)
The lesson to be learned from the message conveyed in the passage beginning with the 5th verse of the surah, and including this verse, can be succinctly summarized as follows: “Let man reflect on the purpose of his creation, avoid misusing the power granted to him by his Creator, and not succumb to the base and degrading pleasures of this world that are unbefitting of human dignity. Instead, let him face the temporary hardships of the world with a steadfast and pure heart, striving against them, and engage in righteous and corrective deeds. Thus, on the Day when all secrets are revealed, he may stand before Allah—who has protected him with guardians and watchers throughout his life—with a heart full of purity and secrets free from blame.”
Verses 11-14:
11-14The condition of the scholars who believe in that they will be resurrected after they die, the ignorant, unbelieving infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb is the evidence that, it is a distinguishing decision. And it is not an amusement.
The literal meaning of the words in these verses is: “By the heavens with the power to return, and the earth that splits and cracks, surely it is a decisive word. And it is not a joke.” However, the translation provides figurative meanings.
Verses 11 and 12 constitute the oath portion of the sentence covering verses 11-14. These verses present the evidence for the claim made in verses 13-14.
والسّماء ذات الرّجع: The word “semā” here, as in verse 1, should be understood figuratively to mean “those who know, people of knowledge.” Thus, the phrase “the heavens with the power to return” refers to “the returning scholar,” meaning a scholar who believes in being resurrected after death and returning to Allah. These scholars, as suggested in verses 13-14, are those capable of perceiving the Qur’ān’s profound impact on societies, serving as evidence of this impact.
In classical interpretations, the word “semā” is often taken literally as “sky,” and the word “rajʿ” as “rain.” In ordinary contexts, interpreting “semā” and “rajʿ” this way poses no issue. Indeed, “rain” is one of the meanings listed for “rajʿ.” Furthermore, scientific and technical literature contains numerous articles discussing phenomena described as “what the sky returns,” which also demonstrate the Qur’ān’s miraculous insights.
However, the context here is different. Since these words appear in the oath segment of the sentence, they must serve as evidence for the Qur’ān’s being qawl al-fasl (a distinctive and decisive speech). Neither “sky” nor “rain” directly supports this claim. Therefore, it is essential to interpret the words here in their figurative sense.
ARZ
In all translations and commentaries, the word الارض (al-ard) is commonly translated as “the earth.” This approach is also applied to the word “arz” in verse 14, assuming it serves as evidence that the Qur’ān is a “distinguishing word.” However, if arz is interpreted as “earth” in this context, it implies that “earth” is being presented as proof of the Qur’ān’s role as a “dividing word.” Yet, this interpretation fails to establish a logical connection between “earth” and the Qur’ān’s function as a “distinguishing word.”
Thus, it is essential to delve into the meanings of arz in classical Arabic and select the one most fitting for this passage. The word arz carries the following meanings:
* The place on which people are found.
* Every lower thing, that which is below.
* The feet of a camel.
* Creatures close to the ground.
* The parts of the feet of animals close to the ground.
* The part of the human below the heel.
* The sole of a shoe.
* Insect that eats dry wood.
* A white worm similar to an ant that appears in the first spring days.
* Worms living in sand, creatures of the genus keme.[12]
It should be noted that the common denominator among the meanings listed above is that they all express “inferiority, wretchedness, nearness to the ground.” Indeed, the world is called “earth” because it lies beneath everyone’s feet.
In this verse, the word ‘arz is not mentioned in isolation but is qualified as “the one who is capable of splitting and cracking.” This qualification indicates that the ‘arz referred to here is not the conventional “earth.” When this is taken into consideration, what remains is a degraded ‘arz—an inferior entity capable of splitting and cracking—which is neither the “earth” we know nor something that could serve as proof that the Qur’an is a “distinguishing word.” Therefore, the appropriate approach here is to consider the figurative meaning of the word.
In our opinion, the ‘arz in this verse symbolizes “ignorant, unbelieving, and denying disbelievers.” The splitting and cracking of these individuals represents their mental confusion and the breakdown of their unity. When faced with the Qur’an, these disbelievers become bewildered, and their cohesion disintegrates. This confusion and fragmentation may lead some of them to embrace Islam. The state of the ignorant disbelievers, described as splitting and cracking, was previously expressed as confusion in Surah Qaf (2-3).
In conclusion, these disheveled and distressed disbelievers themselves serve as living evidence that the Qur’an is قول فصل (qawl al-fasl), the “distinctive word.” It is precisely because they have turned their backs on the Qur’an that they have fallen into such a condition, riddled with countless mental fissures.
The word الفصل (al-fasl)—as previously mentioned in Surah al-Mursalat—denotes “the distance between two things” when used as a noun, and “to place a distance between two things, to separate two distinct entities that have become contiguous” when used as a verb. When al-fasl qualifies the word qawl in this verse, it means “separator” in the sense of the noun-agent. The Qur’an is described with this attribute because it distinguishes truth from falsehood, believers from disbelievers, and good from evil.
On another note, everything within the Qur’an is serious and grounded in reality. There is no frivolity or humor in it. Therefore, one should listen to the Qur’an with sincerity and strive to benefit from its illuminating guidance, so as to attain true happiness on the Day when secrets will be revealed.
Verse 15:
15Indeed, they are planning plot. 16And I recompense them.
With these verses, our Lord informs us that the polytheists are secretly scheming and plotting against the Prophet and the believers.
The term “they” in this verse refers to the “polytheists of Mecca” mentioned in the previous Surah, Beled/19. These references to them will also appear in the subsequent Surah Qamar.
KEYD
The word الكيد (keyd) carries various meanings, such as “trap, trickery, evil, obstruction, vomiting, delayed ignition of a lighter, fighting, conflict, or the crowing of a crow.”[13] However, in this verse and other Qur’anic verses (e.g., Anbiya/57; Yūsuf/5, 28, 52; A’rāf/195; Murselāt/39; Hūd/55; Nisā/76; Anfāl/18; Tā-Hā/69; Ghāfir/25, 37; Sāffat/98; Thūr/42), the term keyd is more appropriately translated as “to set a trap” rather than other possible meanings.
The Meccan polytheists engaged in a concerted effort to humiliate the Prophet by practicing humezelik (mockery and defamation) and lümezelik (backbiting and slander). They also labeled the Prophet with false and degrading titles, such as sorcerer, poet, and madman. In addition, they sought to undermine the Prophet’s missionary work by spreading baseless and confusing accusations.
The Qur’an outlines some of the misleading claims and slanderous statements made by the Meccan polytheists, including:
* Life is only the life of this world.
* Who will resurrect these rotten bones?
* Does he [the Prophet], by saying that there is only one god to be worshipped, reduce several gods to one god, or does he want to abolish our gods?
* Should not this Qur’ân have been sent down to the greatest man of the two towns?
* It [the Qur’ân] is dictated to him [the Prophet] morning and evening.
There were even those among them who planned to kill the Prophet, capture him, or drive him out of the country. Our Lord’s denunciation in verses 15-16 exposes these plots of the polytheists.
ALLAH’S TRAP (DOES ALLAH SET A TRAP?)
There is no such thing as Allah setting a trap and punishing His servants who fall into it, for that would be unworthy of His glory. That is, Allah does not set traps.
This is a figure of speech. This style of expression, called مشاكلة (mushākala) in the science of rhetoric, is also found in other languages around the world. It is defined as “naming one of two opposite things by the name of the other” or “using the words of one in a way that is opposite to the meaning used by the first speaker.” For example, in the Arabic phrase, “Don’t do anything ignorant to us, and we will do something ignorant to you!” the second occurrence of jāhillik actually means, “we will punish you, we will harm you.” Similarly, in Turkish, expressions like, “If you upset me, I will upset you” use the second “upset” to mean “punish.” As these examples show, the act (crime) and the response (punishment) to the act are expressed using the same word in such cases.
This style is also used in the Qur’an, as seen in verses such as (Shūrā/40), (al-Hashr/19), (Āl-‘Imrān/54), (al-Sajda/14), (al-Nisā/142), (al-Naml/50), (Tā-Hā/126), (al-Jāsiya/34), (al-Baqarah/14, 15, 194), (al-Tawbah/79), (Ra‘d/42), (al-Naml/50), (Ibrāhīm/46), and (al-Anfāl/30).
In this context, the verse that states Allah “sets a trap” actually means that those who set traps will be punished by Allah. The warning in this verse signifies that Allah will inspire believers to take precautions against such traps, rendering all the schemes of the polytheists ineffective. Indeed, this is exactly what happened, and the light of Islam, which the polytheists tried to suppress, continued to spread steadily.
Verse 17:
17Therefore, give some time to the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb; give them respite.
So give them a little time and let them do what they do. They will soon be rewarded for what they have done and their measures will be in vain.
Allah is the one who knows best.
HORMONES AND LIFE
Our body is composed of dozens of glands. Without our conscious awareness, these glands continuously work to prepare us for life and maintain our functionality. Hormones are particularly essential during infancy, adolescence, and pregnancy in women. Even in moments of fear, excitement, or joy, hormones enable our body to adapt to these situations. The secretions from these glands not only regulate metabolic activities but also protect us against diseases, playing a crucial role in maintaining a healthy life. A deficiency or absence of any hormone can make it extremely difficult to sustain life, and in some cases, it may even be life-threatening. For this reason, external supplementation is necessary when hormone levels are low or deficient.
We can observe the impact of hormones on our bodies during moments of excitement, fear, or joy. For instance, in times of fear and excitement, the body transmits signals to the adrenal glands via nerve cells, prompting the glands to increase their activity. Adrenaline, secreted from these glands, rapidly spreads throughout the body. This increase in adrenaline levels causes us to breathe faster and more shallowly, leading to the gasping experienced during such moments. Additionally, blood flow to the digestive system decreases or stops altogether, as digestion halts during moments of excitement. The blood redirected from digestion is utilized to energize muscles. This process accelerates the heartbeat, raises blood sugar levels, and provides the energy needed to react quickly, such as fleeing or defending oneself.
However, for this increased sugar in the bloodstream to be converted into energy, insulin is required. If the pancreas fails to produce sufficient insulin, diabetes may develop. Any imbalance in insulin production, whether excessive or insufficient, can become life-threatening, necessitating external intervention. Hormones, therefore, act as unseen defenders, enabling us to adapt to our environment and lifestyle.
Hormones are the “secret bosses” of the body. They influence our appearance, mental balance, physical activity, organ function, and even body weight. While men and women share the same hormones, the proportions differ. Testosterone and estrogen—commonly known as male and female hormones, respectively—are the most significant hormones distinguishing men from women.
Testosterone, a key androgen hormone produced in the male glands, regulates muscle development, fat distribution, and body hair growth while enhancing sexual power. Maintaining normal levels of testosterone is essential for a man to live without physical complaints. As men age, testosterone levels decline, similar to the decrease in estrogen experienced by women during menopause. This decline, known as andropause, can cause symptoms such as hot flashes, insomnia, mental issues, and reduced sexual desire and performance.
Another vital hormone for men is DHEA (dihydroepiandrosterone), secreted by the adrenal glands. From the age of 45, DHEA levels start to decrease, affecting neural connections and even social interactions. A deficiency in DHEA can lead to depressive symptoms and weight gain, even for men who exercise regularly.
For women, estrogen is as significant as testosterone is for men. Estrogen regulates the reproductive system, protects against diseases, and supports cardiovascular health. Its deficiency leads to menopausal symptoms. Studies show that women with consistent estrogen levels are better protected from cardiovascular diseases, contributing to their longer life expectancy compared to men.
Hormones at a Glance:
- Hormone: A chemical messenger in the body.
- Estrogen: The primary sex hormone in females, essential for reproductive functions and the maintenance of various tissues.
IMMUNE SYSTEM
The immune system is a remarkable and intricate defense mechanism that protects the body against harmful microorganisms such as viruses, bacteria, fungi, and parasites. The immune system’s primary task is to prevent these organisms from entering the body or to neutralize them upon entry. When the immune system is compromised, the body becomes vulnerable to disease.
The immune system consists of various organs and structures, including the thymus gland, bone marrow, spleen, lymphatic system, white blood cells, hormones, and specific proteins. These components work together harmoniously, ensuring a robust defense mechanism.
BASIC ELEMENTS OF THE IMMUNE SYSTEM
- White Blood Cells (Leukocytes): These are the immune system’s primary fighters, responding to external threats. They circulate in the bloodstream, leaving blood vessels when danger signals are detected to target harmful substances.
- Lymph Nodes: Found throughout the body, they act as filters, preventing harmful substances from spreading. Swollen lymph nodes indicate active defense against bacteria or viruses.
- Spleen: Located behind the left flank, it stores red and white blood cells and filters foreign substances from the blood.
- Thymus: Located in the chest, it is responsible for the growth and maturation of T-cells, crucial for immune responses.
- Bone Marrow: The production site for all blood cells, including those essential for immunity.
SUPERVISORY AND REGULATORY SYSTEMS
The human body adapts to internal and external environmental changes through its nervous system and endocrine system. The endocrine system comprises glands that release hormones directly into the bloodstream, regulating tissue and cell activities. Key glands include:
- Pituitary Gland: Controls other glands and secretes growth hormone, affecting bone and muscle development.
- Thyroid Gland: Regulates metabolism and growth via thyroxine.
- Parathyroid Gland: Manages calcium levels in the blood and bones.
- Adrenal Glands: Produce hormones like adrenaline for stress responses.
- Pancreas: Regulates blood sugar through insulin and glucagon.
- Ovaries: Produce estrogen, essential for female sexual characteristics.
- Testes: Produce testosterone, crucial for male sexual characteristics.
Each gland and hormone plays a specific role in maintaining the body’s harmony and health.[14]
[1] Lisanu’l-Arab; v. 4, p. 695-697.
[2] (Lisanü’l Arab, “t rg” item. )
[3] Lisanu’l-Arab; v 5, p 368.
[4] Lisânü’l-Arab; v. 1, p. 598-600.
[5] Ana Britannica; v. 4 p. 137.
[6] Ana Britannica; v. 16 p. 1-2, 247.
[7] (Lisanu’l Arab, “r c a” item )
[8] Lisanu’l-Arab; v. 4, p. 77-79.
[9] (Lisanu’l Arab, “blv” item)
[10] Ana Britannica; v. 26, p. 29.
[11] Kur’ân Hiç Tükenmeyen Mucize, Kur’ân Araştırmaları Grubu, İstanbul Yayınevi 2003, p. 228.
[12] Lisanu’l-Arab; v. 1, p. 126.
[13] (Lisanu’l Arab, “kyd” item )
[14] Tıp ve sağlık ansiklopedileri.