37. SURAH AL-QAMAR – Presentation of Islam and Quran

INTRODUCTION TO SURAH AL-QAMAR

It is named after the word القمر [al-Qamar] in verse 1. Although some Qur’anic scholars, such as Muqattil, have argued that verses 44-46 of the sūrah are Medenī, it is easy to see that this view is not correct from the harmony in the flow of the passage in which these verses are found.

In this surah, the warnings to the disbelievers, whose plotting was explained in Surah al-Ṣāriq, are continued and they are shown proofs to believe in the Hereafter, and then the fate of the ancient tribes who did not heed the warning is explained by giving examples in the form of the stories of Pharaoh, Lot, Thamūd, Ād and Noah. At the end of the sûrah, the happiness of those who believed and lived in accordance with this belief is mentioned and they are given spiritual support.

Meaning of the verses

¹The hour/the moment of the Qiyamat [Resurrection] has been brought close. And all has been made clear.

²Yet, they keep away immediately if they see an evidence/a sign and say: “An ongoing magic”.

^3-5But even though every order that has been given to them in the Qur’an is “a law, a rule and a principle that is decided, sufficient at the highest level, is set forth to prevent injustice and chaos”, they denied and followed their desires. Indeed, news which would deter had come to them. Despite this, warnings do not benefit.

^6-8So, turn away from them. The day when the Caller will call them to an unknown/odd thing, on that day they will emerge from their graves running fast to that inviter with their eyes humbled. As if they are locusts spreading. Those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb will say: “This is a difficult day”.

⁹Before them, people of Noah denied too. Then, they denied Our servant and said: He is supported by secret forces/is a madman”. And he was repelled; all his activity was prevented.

¹⁰Therefore, Noah invoked his Rabb: “I have been overpowered, so help me!”

¹¹Then, at once We opened the gates of the sky with a water pouring down.

¹²And caused the earth to burst out as springs; then waters met for a matter arranged.

^13,14As a reward for the one to whom had been ungrateful, We carried Noah on boats/small ships which had boards; woods and nails/ropes while they sailed under Our protection/surveillance.

¹⁵And indeed, We left this as an Ayah. So, is there anyone who remembers and thinks?

¹⁶So, how were My punishment and warnings?

¹⁷Surely, We have made the Qur’an easy/prepared the Qur’an for thinking/remembrance. Then, is there anyone who remembers and thinks?

¹⁸Ad denied too. Then, how were My punishment and warnings?

^19,20Indeed, on an misfortunate long day, We sent upon them a freezing/screaming wind that blew people away; they were like date-palm trunks uprooted.

²¹Then, how were My punishment and warnings?

²²Indeed, We have made the Qur’an easy/prepared the Qur’an for thinking/remembrance. Then, is there anyone who remembers and thinks?

²³Thamud denied those warnings too; they said: “^24,25A single man among us, will we follow him? If we do so, we will definitely be in an astray and madness. Has the Reminder; the Book been left to him from among us? No! Rather, he is a liar and arrogant”.

²⁶They will know tomorrow who is liar, who is arrogant. ^27,28Indeed, We will command them as a duty for them to establish social support institutions⁸³and maintain them.

Therefore, you, observe them and have patience. And let them know their duties of zaqah; tax and spendings which will maintain these institutions are allocated among themselves; it has been determined how everyone should contribute to public.

²⁹Then they called their companions/rulers. And he took what he could and collapsed the system by draining all income resources that supported the social institutions.

³⁰Then, how were My punishment and warnings?

³¹Surely, We sent upon them a single horrifying blast; then they became like brushwood gathered by one who pens.

³²Indeed, We have made the Qur’an easy/prepared the Qur’an for thinking/remembrance. Then, is there anyone who takes lesson and thinks?

³³People of Lot denied the warnings. ^34,35We sent upon them a storm that showered small stones. Family of Lot was excepted from this. As a favor from Us, We saved them at dawn; thus We reward one who repays for the blessings given to him.

³⁶Truly, Lot warned them of Our seizure. But they disputed the warnings ³⁷and indeed, they attempted to take advantage of his guests sexually. Then We made them blind/wiped out their tribes, lineage: “Now taste My punishment and warnings!”

³⁸And certainly, an abiding punishment seized them early in the morning: ³⁹“Now taste My punishment and warnings!”

⁴⁰Surely, We have made the Qur’an easy/prepared the Qur’an for thinking/remembrance. Then, is there anyone who takes lesson and thinks?

⁴¹Indeed, warners came to the family of Pharaoh as well. ⁴²They denied all Our Ayat. And We seized them with a seizure of the one exalted in might and ability.

⁴³Are your infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb better than them? Or is there a covenant or command given by Allah that you have in the scriptures concerning that they will be saved? ⁴⁴Or they say: “We are a people that help each other/have power to withstand the punishment”?

⁴⁵Soon those people will be defeated, turn their backs and flee.

⁴⁶Actually, what is promised to them is that hour. That hour is truly more disastrous and more bitter.

⁴⁷Indeed, the criminals are in astray and madness.

⁴⁸On that day, they will be dragged in the fire on their faces: “Taste the touch of the heat of Jahannah [Hell] that scalds brains!”

⁴⁹Indeed, We formed everything; yes everything in a measure and a proportion.

⁵⁰And Our command is but one like blink of an eye; it is instant.

⁵¹And surely, We manipulated, destroyed those who were like you. Then, is there anyone who thinks?

⁵²And everything they did is in records. ⁵³Small and great, everything was written line by line.

⁵⁴Indeed, those who entered under the guardianship of Allah will be in Jannah [Heaven/Paradise), rivers/in the lights. ⁵⁵They will be in the “places of the seats of righteousness” in the presence of the most potent master, the ruler; in their place that is only for the righteous, in which it is not possible to lie, a position that has no possibility to perish.

Analysis of Verses

Verses 1-2:

¹The hour/the moment of the Qiyamat [Resurrection] has been brought close. And all has been made clear.

²Yet, they keep away immediately if they see an evidence/a sign and say: “An ongoing magic”.

The literal translation of verses 1-2 is, “The Hour has come near. And the moon has split/the moon will split/the moon has risen [everything has been revealed]. And if they see a sign, they turn away and say, ‘It is a magic that goes on and on’.” Their figurative meanings are presented in the translation.

The statement, “The hour is near. And the moon was split,” has often been misinterpreted due to reliance on narrations unaligned with Qur’anic verses. Such interpretations, unsupported by the Qur’an (and thus by our Lord), have led to misconceptions.

THE EVENT ACCORDING TO THE NARRATIONS

According to some narrations, five years before the Hijrah, on an evening in Mecca, the full moon supposedly split into two parts: one part positioned itself over a mountain, and the other remained in front of it for a while before merging back into one. While this is the core of the account, certain narrators have added exaggerated and implausible details. For instance, some claim that the Prophet extended a finger toward the moon, causing it to split, with one piece entering through the collar of the Prophet’s garment and exiting through his arm.

These fabrications, found in texts regarded by some as religious, go beyond reasonable limits. For example, there are narrations suggesting that the sun returned after setting to allow Ali, who had missed his prayer, to perform it on time. (The claim about the sun will be analyzed in the discussion of Sad/33.)

To illustrate the fabrication of such narrations, it suffices to refer to Sahih al-Bukhari, a source considered authoritative, rather than extreme fabrications that resemble fanciful tales. Bukhari includes multiple narrations of the incident in chapters like “Tafsir,” “Signs of the Prophet,” and “Tales of the Ansar.” Below are examples from the Book of Tafsir:

Ibn Mas’ud (r.a) said: “In the time of the Messenger of Allah (a.s.) the moon was divided into two parts. One part was above the mountain and one part was in front of it. Then the Messenger of Allah (a.s.) said, “Be witnesses!”^[1]

‘Abdullah b. Mas’ûd (r.a) said: “We were with the Prophet when the moon split into two parts. Then the Prophet said to us, “Bear witness, bear witness!”^[2]

Ibn ‘Abbas (r.a) said, “The moon was split in the time of the Prophet.”^[3]

Shayban narrated to us from Qatadah that Anas b. Malik (r.a) said, “The people of Mecca asked the Prophet to show them a miracle. The Prophet showed them the splitting of the moon.”^[4]

In this version, Anas (r.a) said, “The moon split into two parts.”^[5]

The narrations cited above and in other hadith collections claim that the incident of the moon splitting was narrated by Ibn Mas’ud, Anas b. Malik, Abdullah b. ‘Umar, Jubayr b. Mut’im, Abdullah b. ‘Abbas, and ‘Ali. However, at the time of the alleged incident (five years before the Hijrah), Abdullah b. ‘Umar was only six or seven years old, and both Anas b. Malik and Abdullah b. ‘Abbas had not yet been born. ‘Ali was also still a child during this period. Therefore, it is possible that only Ibn Mas’ud, an adult at the time, could have witnessed the event. This means that aside from Ibn Mas’ud, such a significant event is attributed to accounts from individuals who were either unborn or too young to comprehend it.

Furthermore, we know from the Qur’an that the Prophet was not given any miracles apart from the Qur’an itself. If such an extraordinary miracle as the splitting of the moon had occurred, the Prophet would have been required to summon all the Meccans to witness it, as a miracle’s purpose is to serve as undeniable proof. However, there is no record of any of the Prophet’s mature, rational companions, who were constantly by his side, mentioning such an event.

Additionally, no historical accounts exist of any intelligent observer witnessing the moon splitting and converting to Islam as a result, nor are there records of others who saw it but chose not to believe. If such a cosmic event had truly occurred, it would have been visible across the world, and numerous independent witnesses from different regions would have recorded it.

In Islamic jurisprudence, reports like these, classified as haber-i wahid or haber-i meşhur in Usul al-Fiqh, are insufficient as evidence for matters of faith or rulings on halal and haram. Faith, which must rest on sound and reliable evidence, cannot be established on information that lacks the status of haber al-mutaawâtir—a report transmitted by numerous reliable sources in such a way that its authenticity is unquestionable.

In conclusion, the hadith that forms the basis of this belief is weak and unreliable. It is unlikely that the individuals named above ever made such statements, as these accounts appear to be fabrications attributed to them. The purpose of including these fabrications here is solely to expose their lack of authenticity and highlight the flawed basis of this belief.

THE EVENT ACCORDING TO THE QUR’AN

According to the narrations mentioned earlier, the splitting of the moon occurred as a response to the people of Mecca requesting a miracle. However, this interpretation contradicts the clear meaning of Qur’anic verses. Claiming that the Prophet performed such a miracle is also inconsistent with the Qur’an, which emphasizes that the duty of Allah’s final messenger was “only to convey the message.” The Qur’an repeatedly states that Allah, out of His mercy, did not desire to impose concrete, physical miracles as evidence. As such, attributing the splitting of the moon to the Prophet as a miracle directly conflicts with these verses and is therefore unfounded:

⁵⁹And nothing has prevented Us from sending evidences/signs except that former ones denied them. And We clearly and apparently assigned Thamud the duty of establishing social support institutions¹⁸⁹ but they treated unjustly because of it. And We send those evidences/signs only as a warning.

(Al-Isra/59)

⁵Yet they said: “These are a mixture of dreams; rather, he has invented it; rather, he is a poet. Then let him bring us an evidence/a sign like those which were sent before him”.

⁶None of the cities that We destroyed before them had believed. So now, will they?

(Al-Anbiya/5-6)

It is evident from the verses above that ancient societies persisted in denial despite being shown clear and concrete miracles, leading to their destruction as a consequence. Our Lord, knowing the repetitive nature of human behavior, does not wish to respond to every challenge with a concrete miracle. This approach allows disbelievers the opportunity to repent and embrace faith until the end of their lives in this world. In light of this, and given Allah’s explicit declaration, it is inconceivable that the Prophet would desire to show a miracle to the polytheists in response to their persistent demands.

³⁸Surely, We have sent prophets before you as well. And We gave them spouses and descendants [sons and daughters] as well. It is not for a prophet to bring an evidence/a sign without permission/knowledge of Allah. For every end of the term, there is a decree.

(Ar-Ra’d/38)

⁵⁰And they said: “Why have not evidences/signs been sent down to him from his Rabb?”. Say: “Evidences/signs are only with Allah. I am only an explicit warner”.

(Al-Ankabut/50)

The demands of the polytheists, who insistently asked for concrete miracles, were exaggerated and as far from sincerity as they were exaggerated:

^90-93And they said: “We will not believe in you until you cause a spring to gush out from the ground. Or you must have a garden of dates and grapes. You must cause rivers to gush forth in force between them. Or you must make the heavens/universe fall upon us in pieces as you have claimed or you must bring Allah and angels before us. Or you must have a house ornamented with gold or you must ascend into the heavens/universe. But we will never believe in your ascension until you bring down to us a book which we may learn and teach”. And say: “Purified is my Rabb from all deficiencies. I am nothing but a human messenger!”.

(Al-Isra/90-93)

In response to the persistent and exaggerated demands of the polytheists for a concrete miracle, it was impossible for the Prophet to fulfill their wishes, as doing so was beyond the boundaries of the mission Allah had set for him. Instead, the Prophet, in accordance with Allah’s instructions, responded to these demands by emphasizing that miracles are solely at Allah’s discretion and that he was merely a human messenger of Allah. Ultimately, these demands were addressed by our Lord, who declared that the Qur’an itself is the only and sufficient miracle:

⁵¹And is it not sufficient for them that We have revealed to you the Book that is recited to them? There is absolutely a mercy and a reminder in this for a people who believe.

(Al-Ankabut/51)

The miracle bestowed upon the Prophet by Allah was not the type of miracle the polytheists had anticipated, but rather the greatest of all miracles. This miracle was not a fleeting, awe-inspiring event that dazzled onlookers but instead was a profound and enduring revelation. The Qur’an, with its divine wisdom and unmatched eloquence, touched hearts, challenged comprehension, and served as an eternal miracle that would leave humanity incapacitated until the Day of Judgment.

Despite these Qur’anic clarifications, some Muslims, influenced by fabricated narrations, continue to approach the issue with a mindset of “Why not if Allah wills it?” and persist in believing in unfounded events as if they actually occurred. However, the crux of the matter is not whether Allah has the power to perform such an event—for there is no doubt about Allah’s omnipotence—but whether such an event indeed took place and whether it is supported by the Qur’an and reason.

Believers must rely solely on the guidance provided by Allah in this matter, as in all others. Otherwise, ignorance or malicious intentions could lead to the fabrication of various miracles to showcase Allah’s infinite power or to gain fame and influence among pious followers. This process has historically resulted in the emergence of concepts like the “office of awliya” (friends of Allah), akin to the institution of sainthood in Catholicism. Such developments have led to the attribution of miracles to figures deemed saints or wali, often equating their supposed miracles with those of the Prophet. Consequently, masses of followers, intoxicated by tales of such figures, have lived disconnected from the realities of life for centuries.

In conclusion, the narrative of the moon’s splitting is flimsy and baseless when examined through the lens of the Qur’an. It serves as nothing more than fodder for those who falsely accuse the Prophet of being a magician.

Having clarified how these narrations distort the issue, we can proceed to analyze verses 1–2 of Surah Al-Qamar:

Surah Al-Qamar is a continuation of Surah Al-Tariq. Although the Qur’an’s compilation process divided it into separate surahs by naming them individually, the subjects and conjunctions within the verses transcend these artificial divisions. For instance, the conjunction vav at the beginning of verse 2 refers to the verb yekīdūna in Al-Tariq 15. If the parenthetical expressions are removed, the sentence reads as follows:
“Indeed, they are plotters … and if they see a sign, they turn away from it and say, ‘It is a magic that goes on and on.’”

It becomes clear that the pronoun they in verse 2 refers to the same group mentioned in Al-Tariq 15. These individuals are also identified in Surah Al-Balad 19 as the ashab al-ash’ame (the people of misfortune).

“¹The hour/the moment of the Qiyamat [Resurrection] has been brought close

السّاعة [sâ’at], which is reported to be approaching here, is the “Hour of Judgment”. That hour is “the first stage of the Day of Judgment, when the Day of Resurrection breaks and everyone dies”. The word Sâ’at is always used in this sense in the Qur’an.

” “the Moon has/will be split”.

This sentence should be emphasized to understand our Lord’s message correctly and to avoid superstitions, such as those found in narrations:

INSHIQAQ (CRACK)

The word inshiqāq (انشقاق) is derived from the word shaqq (شقّ) in the conjugation form used to indicate a natural response without resistance. It conveys the idea of rupture occurring passively, without any opposition to the effect causing it. To understand this, the root word shaqq must first be analyzed.

The term shaqq originates from shiqāq (شقاق), which refers to cracks caused by factors like cold or other external influences. The Arabs used the word shiqāq for conditions such as the cracking of hooves or wrists in animals, later extending its use to describe any kind of cracking on the skin. Figuratively, shiqāq also means “sowing discord, creating separation, or disrupting normal order.”

The literal meaning of shaqq is “a separating crack.” It also describes the emergence of something, such as grass from the earth or a child’s tooth breaking through the gums. Similarly, the term can mean “birth” (tulūʿ), such as the coming of morning, which metaphorically “splits” the darkness and separates day from night.^[6]

Rāghib al-Isfahānī explains the word as follows: “Shaqq is a crack in something. It has been said that the moon’s splitting occurred during the Prophet’s time. It is also said that the moon’s splitting will happen at the time of the Hour. Another interpretation is that it means ‘the revelation of a deed.’”^[7]

Based on the dictionary definitions above, shaqq does not imply the splitting of something into separate halves, like splitting an apple. Instead, it refers to the formation of cracks or fissures. This understanding is supported by its usage in verses such as Al-Baqarah (74), Maryam (19:90), Rahmān (55:37), Hāqqa (69:16), Abasa (80:26), and Inshiqāq (84:1), where shaqq signifies cracks or splits within or on a surface.

Accordingly, the phrase “the moon was split” means that there were splits or cracks on the moon. Some have even suggested that this verse was fulfilled during the lunar expeditions in 1969, when footprints were left on the moon and pieces of its surface were removed.

Despite these clear definitions, some people claim that “the moon was split” means “the moon was divided into two parts.” They rely on the past tense of the verb in the verse, supported only by weak and fabricated hadiths. However, our Lord frequently uses past-tense verbs to describe events of the Hereafter or the Day of Judgment as if they have already occurred. This emphasizes that these events are certain to take place.

This rhetorical style is also common in daily speech. For example, we might say “It’s done” or “I’ve already completed it” to express our firm intention to accomplish something, even before starting. Similarly, when our Lord uses past-tense verbs for future events, it underscores their inevitability. For instance, the “blowing of the Sūrah,” a key event of the Day of Judgment, is described in the past tense in verses such as Kahf (99), Mu’minun (101), Yā-Sīn (51), Zumar (68), Qaf (20), and Haqqa (13).

This mode of expression is consistent throughout the Qur’an and provides many examples of using the past tense to affirm future events.

¹The command of Allah will surely come. So do not hasten for it. Allah is purified from that which they associate with Him and high above them.

(An-Nahl/1)

We may also refer to Rahman/37, Haqqah/14-16, Inshiqaq/1-5, Infitar/1-4, Taqwir/1-14, A’raf/38-50, Zumar/68-74.

With this approach, the verse in question would mean, “When the Day of Judgment approaches, the moon will surely split.” Scholars such as Hasan al-Basrî, Abu al-Suud, Uthman b. Atâ, al-Nasafî, and contemporary scholars have preferred this interpretation.

THE MEANING OF THE WORD “SHAQQ” AS “TULU” [BIRTH]

When we consider this meaning, the phrase “the moon was split” can be understood as “the moon was born, appeared, and broke the darkness.” In the analysis of Surah al-Shams, we noted that the expression “the moon following the sun” signifies “the Prophet following the Qur’an.” Building on this interpretation, “the moon was split” could mean that “the Prophet was sent and revealed, making good and evil, faith and disbelief, guidance and misguidance clear.”

Alternatively, it may signify the splitting of darkness when the moon rises. The idiom shaqq al-qamar is often used in Arabic to express the idea that “the situation became clear.” Indeed, the Arabs commonly use the word “moon” in proverbs to refer to clear and evident matters.

If we interpret the word inshakkat (انشقّت) figuratively, the meaning of verses 1-2 of the sūrah would be: “The Day of Judgment is near, and the Prophet has been sent, making everything clear.”

This interpretation aligns with the context of the verses, emphasizing that the splitting of the moon is symbolic of enlightenment and the unveiling of truth through the Prophet’s mission.

The hour/the moment of the Qiyamat [Resurrection] has been brought close. And all has been made clear.

Yet, they keep away immediately if they see an evidence/a sign and say: “An ongoing magic”.

That is, they turn away from the miracles they see, even though the hour is near and the moon is split and everything is made clear. They do not come to their senses before it happens, before trouble befalls them. They do not think about the aftermath. Instead of taking a lesson from the signs they see, they turn away from them, saying, “It is an ongoing magic”.

The word اية [âyat] here means “astonishing sign, phenomenon, miracle”. As a rule, the nouns in a conditional clause, like the nouns in a negative clause, are genus nouns, denoting the whole genus of an abstract or concrete entity. According to this rule, the word âyat here means any miracle and includes all kinds of miracles.

In this case, it is emphasized that the polytheists who said that it was a magic that had been going on since time immemorial did not take into account any verse, any evidence, any miracle that they saw. Since they did not see any miracle other than the Qur’an, the verses/miracles that the polytheists saw and disregarded are the verses of the Qur’an. It will be recalled that this attitude of the polytheists was mentioned earlier in Surah Al-Muddaththir:

^18-25Surely, he thought and planned. –He is ruined. How he planned! He is ruined again. How he planned!- Then he looked. Then he scowled, frowned. Then he turned back and acted arrogantly: “This is nothing but a magic coming as a rumor. This is nothing but the word of a human being”.

(Al-Muddaththir/24)

The word we translate here as “ongoing” is originally مستمرّ [müstemir], which has multiple meanings. We can list these meanings as follows:

* It means “continuing”, which means that the revelations and communications are uninterrupted, continuous and ongoing.

* It is derived from the word المرّة [al-mirretu] and means “strong”.

* It is derived from the root المرارة [al-mirāretu] and means “sac of pain”. Accordingly, the expression means, “This is a bitter, bad-tasting magic.”

* It means “temporary, passing away, passing away”. When the word is interpreted in this sense, it emphasizes that magic is temporary and not permanent.

We are of the opinion that the most appropriate meaning is “continuous, ongoing, ongoing”. Because the verses that the polytheists characterized as “magic” are continuous, uninterrupted. The polytheists refused to investigate the essence of the verses that were revealed to them and turned their backs on the meaning of these verses. They deny the verses they see and the truths revealed by these verses, without any evidence or proof, simply following their arbitrary desires, without examining or thinking about them.

The short and concise message in the first two verses, which we have been studying since the beginning of the surah in order to understand it correctly, is elaborated by our Lord in Surah Anbiya:

¹Their account for the people has got closer. Yet they are the ones who keep away in heedlessness.

^2,3They listen to every new reminder that has come to them from their Rabb only while they are at play and with their hearts amused. And those who do wrong; act against their own good by associating others with Allah concealed this whisper among themselves: “Is this anything except a human like you? So, do you follow magic while you see?”.

⁴Say: “My Rabb knows every word in the heavens/universe and on the earth. And He is the One Who hears best, knows best”.

⁵Yet they said: “These are a mixture of dreams; rather, he has invented it; rather, he is a poet. Then let him bring us an evidence/a sign like those which were sent before him”.

⁶None of the cities that We destroyed before them had believed. So now, will they?

⁷And We sent/made messenger before you only those mature ones to whom We have revealed.

If you do not know, ask the People of the Reminder/People of the Book/those who have knowledge of revelation.

⁸And We did not make those messengers dead bodies who did not eat. They were not eternal/immortal either.

⁹Then We fulfilled the promise that We had given to them. Thus We saved them and those whom We willed. And We manipulated/destroyed those who had transgressed.

¹⁰No doubt that We have sent down to you a book in which is your reminder/honor and glory. Will you still not reason despite this?

¹¹And We devastated many cities that did wrong; acted against their own good by associating others with Allah. And We made other peoples after them.

¹²And when they felt the severity of Our punishment, they fled away from it. –¹³Do not flee away, return to that in which you have been transgressing and your homes so you may be questioned.-

¹⁴They said: “O woe to us! Surely, we were the ones who do wrong; act against our own good”.

¹⁵Their call did not stop until it made them like harvested crops and quenched furnaces/ashes.

(Al-Anbiya/1-15)

Verses 3-5:

In this group of verses, we must first focus on the term حكمة [hikmah], often misinterpreted among Muslims. The term “wisdom,” which makes its first appearance in the Qur’an in this Surah, is translated here as “the principle that prevents oppression and mischief.” In the verse, it is coupled with the adjective بالغة [bâliğa]. This pairing gives the phrase حكمة بالغة [hikmat-i bâliğa] the meaning of “a principle that prevents oppression and mischief at the highest and most sufficient level.”

THE LITERAL MEANING OF THE WORD HIKMET “wisdom“

To understand what حكمة [wisdom] is, it is sufficient to know the dictionary meaning of the word.

The word “wisdom” is a derivative of حكم [hukm] and has the form “bina-i nev’i, ism-i nev’i”. Many words have been derived from this pattern, which is a noun representing all the meanings of the verb in which it is used. Many of these words have passed into Turkish with their Arabic meanings. Some of the words in this pattern that are widely used in Turkish are as follows: Bid’at, cinnet, fikret, fitna, firkat, gıybet, hizmet, hijraat, illet, iffet, kıymet, kısmet, kisve, minnet, mihnet, nimet, rif’at, ric’at, sirkat, shirket, shiddet, zînet.

Hikmet comes from the same pattern, and many words such as hakim, hakem, hakimiyet, hakimiyet, hükümûmet, muhkem, tahkim, muhâkeme, mahkeme, ihkam and tahakküm, which are derivatives of the word hukm from which hikmet is derived, have entered Turkish and are used in Turkish.

The equivalents given to the word “hukm” as a lexical and terminological meaning in the Arabic dictionaries we have today are as follows: “to rule, to judge”; “to make sure, to solidify”; “the front part of the face, forehead”; “glory, honor”; “to summon, to court”; “to arbitrate, experienced expert”; “to have wisdom, to be a judge.”

In Allame Ibn Manzur’s Lisān al-Arab, it is stated that the original meaning of the word حكم [arbitrator] is منع [mene’a=obstructed]. In this case, the word hukm, which is the infinitive of the word hakama, means “to hinder”. The Arabs used this word in the sense of “to hinder a human or animal, to bring it under control”. There are hundreds of examples of the word being used in this sense in pre-Islamic Arabic poetry. In addition, the tool called “gem” which controls animals was also called حكمة [hakeme] by the Arabs.^[8]

In the Qur’anic period, the meaning of the word became more specialized and was used in the sense of “preventing oppression and mischief”. The words derived from the word Hakama were used in accordance with this specialized meaning at that time. Some of these words and their meanings are as follows:

* Hâkim: One who prevents oppression and mischief.

* Mahkeme: The place where oppression and mischief are prevented.

* İhkam: To prevent oppression and mischief.

* Muhkem: That which prevents oppression and mischief.

There is even a famous hadith attributed to the Prophet that the word was used with this specialized meaning at the time the Qur’an was revealed: حكّم اليتيم كما تحكّم ولدك [hakkimu’l-yatîma kema tuhaqqimu waladakah = Just as you prevent your own child from oppression, corruption, and improper upbringing, prevent the orphan as well so that they, too, grow up well and do not become a bad person.]

All derivatives of the infinitive حكم [hukm] align with this meaning. According to the rules of Sarf, it is possible to derive many other words from this root. In fact, different derivatives of the infinitive hukm appear 210 times in the Qur’an, and a careful examination shows that all of them convey the sense of “preventing oppression and mischief.”

The word حكمة [hikmah, wisdom], derived from the infinitive hukm, due to its noun form, must represent “preventing oppression and mischief.” Accordingly, the most appropriate meaning to assign to “wisdom” is “the law, maxim, and principle established to prevent oppression and mischief.”

The word “wisdom” appears 20 times across 19 verses in the Qur’an, always in its natural sense. Its first occurrence is in Surah al-Qamar, revealed in Mecca, in the 37th verse, with subsequent verses elaborating on the principles of wisdom in detail.

When we analyze the verse in question in light of this meaning of “wisdom,” it becomes clear that despite the “high-level principles that prevent oppression and mischief, and the revelations that bring this guidance” provided to society, the non-believers chose to persist in fısk and fücûr (rebellious and sinful behaviors), following their desires, passions, and whims. This attitude of the unbelievers has already been addressed in Surah al-Qiyāmah:

⁵Actually, man desires to spend what is before him; the rest of his life stuck in evil by disbelieving in the religion-faith: ⁶He asks: “When is the day of Qiyamat [Death/Resurrection]?”

(Al-Qiyamat/5)

ANBA’ [IMPORTANT NEWS]:

أنباء [anba’] means “important, significant news.” Indeed, the words نبأ [naba’] and أنباء [anba’] in the Qur’an are used exclusively for matters of weight and significance, as evidenced in al-Naml/22, al-Hujurāt/6, and al-‘Imrān/44. The important news referred to in the passage above includes the Qur’anic accounts of past societies, the punishments that befell those who denied the divine message, and the rewards awaiting believers in the Hereafter.

Based on these explanations, verses 3-5 can be understood as follows: “The news came to them about the destruction of earlier communities that rejected the divine message and about the Hereafter’s realities as described in the Qur’an. All this news served as a warning for those who were on the wrong path, urging them to change their behavior. These revelations also provided laws and principles designed to prevent oppression and mischief at the highest level. Yet, these warnings do not benefit them.”

Verses 6-8:

In this passage, the condition of the Meccan polytheists is highlighted, and the Prophet is advised to turn away from them and leave them to their own ways: “Leave them to themselves! You have already provided them with the most compelling evidence and shared with them deterrent historical examples of communities punished for denying the Resurrection and rejecting their prophets. Despite all this, they fail to take heed. Leave them alone—do not engage in verbal disputes with them, do not mingle with them, do not form close ties with them, and maintain your distance from them.”

It will be remembered that our Lord had previously instructed the Prophet in Qalam/44, “Leave them to Me,” and in Najm/29, “Keep your distance from them.” The command in this verse is more comprehensive than the earlier directives. The word tawella here is the opposite of salla, meaning “to refrain from support, to avoid helping, to turn away.”

MUNADI (THE CALLER)

As we mentioned in the analysis of Kaf/41-42, whether the calling is mediated or unmediated, the Caller is “Our Lord” Himself.

نكر [NUKR]

The word نكر [nukr] in the original text of the verse:

* If we take the meaning of “denied, ugly, unacceptable” as it is commonly used today, it means that the “Caller” is calling them to that which is munkar [that which they do not accept, which they find ugly];

* If we take the meaning of منكّر [munakker=unacceptable, unlikely], it is understood that the caller is calling them to hell, that is, to what should not be according to them. Thus the Arabs say, “This should not have happened”, “This should not have happened”, “He forbids what is wrong”. They always use the same word in expressions such as [forbids what should not be].

خشّاعا ابصارهم [HUSHSHÂ’AN EBSÂRUHUM [THEIR EYES ARE IN AWE]

This idiom means “their eyes are in awe”. This awe in their eyes may be due to fear, remorse, shame or terror. That is, those who are summoned will come out of their graves with awe in their eyes and rush towards the summoner out of fear of the event or what will happen to them, the horror of the event, and the regret and shame they feel. These people are compared in the verse to a swarm of locusts.

This may have been described in terms of their vast numbers and erratic movements or to illustrate their confusion and weakness. The following observation sheds light on this analogy:

On that day, the resurrection of people from their graves is compared to locusts. But why locusts? Why did Allah choose this particular example? Research on insects in the last century, utilizing micro-cameras and systematic observation, provides insight into this comparison. First, locust swarms are massive. Billions of locusts gather, forming a black cloud stretching for many kilometers in length and width. Some of these swarms have been observed to span 3-5 kilometers wide and several meters deep.

Additionally, locusts lay their eggs in the soil like seeds, and their larvae emerge after a long time underground. Where do they emerge from? From beneath the soil.

Take, for instance, the locusts native to the New England region of America. In May of the 17th year of their lifecycle, these locusts emerge from the dark crevices of the ground where they have lived for many years. Imagine telling a group of people, “We will confine you in a dark place, and after 17 days, you will all emerge simultaneously without a watch or any connection to the outside world.” Many would struggle even to guess the correct 17-day duration. What better analogy exists for the collective resurrection of human beings, whose physical bodies were buried in the ground during their time on Earth, to be recreated together in the Hereafter? In essence, both locusts and humans, after prolonged periods underground, emerge in vast numbers.^[9]

Those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb will say: “This is a difficult day”.

From this statement, it is understood that the Hereafter will be different for unbelievers and believers. Because the fear and terror of the Day of Judgment is only for the disbelievers:

^8-10Because when that trumpet is blown,²⁷ that day will be a very difficult and tough day. It will not be easy at all for the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb.

(Al-Muddaththir/8-10)

The believers will be safe on that Day:

^101,102Indeed, those for whom “The Best” is prepared by Us; they will be taken away far from Jahannah [Hell]. They will not hear the moaning of Jahannah [Hell]. They will abide eternally among that which their selves desire.

(Al-Anbiya/101-102)

⁸⁹Whoever brings a good, there will be a better one than what he brought for him/there will be a good for him for what he brought. And they are the ones who will be safe from fear on that day.

(An-Naml/89)

³¹And Jannah [Heaven/Paradise] will be brought close to those who have entered under the guardianship of Allah, will not be far.

^32,35This is what was promised for everyone who turns much, who protects himself/the relation with Allah much, who fears Rahman; Allah, the One Who shows great mercy on the earth to all living beings that He created in awe with respect, love and knowledge even in such places where he is not seen, not heard; not felt and who is devoted to Him. –“Enter therein with Salam [health, peace, happiness…]. This is the day of eternity.”- There is for them whatever they wish. And with Us is more.

(Qaf/31-35)

Verse 9:

⁹Before them, people of Noah denied too. Then, they denied Our servant and said: He is supported by secret forces/is a madman”. And he was repelled; all his activity was prevented.

It is seen that his own society not only denied the Prophet Noah, but also insulted him by calling him a “madman”, tied his hands and prevented him from fulfilling his mission. They even threatened him with death:

¹¹⁶And they said: “O Noah! If you do not desist, know well that you will definitely be of those who are stoned to death!”.

(Ash-Shu’ara/116)

From this verse onwards, Allah Almighty begins to explain the important news that He had announced in verse 4 of the sūrah. There are five of them, and all of them are about the adventures of the prophets of the past, which should be taken as an example. These news are both a “cautionary tale” for people and a message that soothes the Prophet’s heart and lightens his burden. This is because they all contain information that shows that the Prophet’s situation was no different from that of the previous prophets. Our Lord did not always give such messages by signaling, as in this verse, but sometimes by using clear words:

³³We surely know that what they say definitely saddens you. But actually they do not deny you; but those people who do wrong; act against their own good by associating others with Allah consciously deny the Ayat of Allah.

³⁴And surely, the messengers before you were denied as well and they were patient against being denied and harmed until Our help came. And no one can alter the words of Allah. And indeed, some of the news of the messengers have come to you.

(Al-An’am/33-34)

It is possible to appreciate the message given to the Prophet in this verse as follows: “The people of Noah denied before them. That is, the people of Noah did that act of denial before your people and did not believe that Allah had sent a prophet. So much so that they attributed a lie to our servant and called him “Majnoon” [insane, insane]. And he was persecuted, that is, he was rebuked, hurt and tormented in order to be prevented from delivering the Message, and he was threatened to be stoned to death if he did not give up the Message.”

Verse 10:

¹⁰Therefore, Noah invoked his Rabb: “I have been overpowered, so help me!”

In this verse, the prophet Noah, who was rendered ineffective by his own people and unable to fulfill his mission, turned in desperation to Allah, the One who had appointed him as a prophet, and pleaded that his power was exhausted and that he was defeated. After this plea, the prophet Noah handed over the work entrusted to him to the owner of the work [Allah]. As soon as he handed it over, the powerful and irresistible Lord immediately did what was necessary:

Verse 11:

¹¹Then, at once We opened the gates of the sky with a water pouring down.

The expression “We opened the gates of heaven with a flood of water” is a “metaphorical representation”. It is a metaphor for how much rain falls from the clouds, comparing it to the splitting of the firmament and the pouring of a mighty torrent on the earth. The Arabic expression “The gutters of the sky flowed and the mouths of its vessels were opened” and the Turkish expression “as if the sky was pierced” are of the same kind.

In the eleventh verse, it is stated that Prophet Nuh’s supplication was accepted and that Allah helped him. The verse is generally translated as: “Then, at once We opened the gates of the sky with a water pouring down.” In tradition, the word “sema” in the verse has been interpreted as “sky,” and it has been assumed that excessive rain was sent down from the sky, causing a flood; a deluge.

In reality, the verse states that Allah immediately opened the gates of “sema” with مَاء مُّنْهَمِرٍ (ma-i muenhemir). To properly understand the verse, we need to elaborate on the words “مَاء مُّنْهَمِرٍ (ma-i muenhemir)” and “sema.”

Note: Let us not forget that, from the passages about Prophet Nuh, he belonged to a society engaged in Astronomy. That is why all descriptions are expressed in metaphorical terms related to astronomy—just like someone knowledgeable about football would explain an event using football terminology.

The opening of the gates of “sema” by Allah is in the sense of granting permission for creation and destruction.

Those who analyze the Qur’an in its chronological order of revelation know that in many verses of the Qur’an, the word “sema” signifies the UPPER CLASS of society, knowledgeable and respected people.

SEMA

The word “sema” is derived from the root “السّموّ es-sümüvv”, which means ‘height, loftiness.’ Every high and elevated thing is called “es-sema.” The reason why the sky is called “sema” is that it is above the earth. Anything that is above or superior to something else is also referred to as “sema.”^[10]

In the verse, the word “sema” refers to the upper class, the leading figures of Nuh’s society—or in the terminology of the Qur’an, the “mele” (مَلَأ).

Since we need to understand the subject thoroughly, let us first take a look at Nuh’s society in the light of the verses:

According to Hud/27, 38 and A’raf/60, the society of Nuh, just like the societies of Ad, Thamud, and Madyan, was composed of two social classes:

The wealthy upper class (mele), and
The poor, destitute lower class (erazil).

If we analyze the passages concerning Nuh and his people, we see that, just like in the societies of Ad, Thamud, and Madyan, there was a constant conflict and struggle between the upper and lower classes.

همر HAMR

مَٓاءٍ مُنْهَمِر (MA-i MUENHEMiR)

In the eleventh verse, it is stated that “the gates of sema were opened with مَٓاءٍ مُنْهَمِر (ma-i münhemir).”

The word “مُنْهَمِر Muenhemir” is a (fa’il ism) derived from the root ح م ر (HMR) and carries the meaning of Mutavaat (submissiveness, obedience). (All lexicons confirm this.)

The root meaning of the word is “to destroy, to sweep away everything in front of it.” The “مُنْهَمِر Münhemir” form of the word means “something that, under the influence of others, destroys, devastates, and sweeps away everything before it.”

If we construct an adjectival phrase with the word “water”, it would mean: “Water that, under the influence of others, destroys, devastates, and sweeps away everything in front of it.”

The term مَٓاءٍ مُنْهَمِر (MA-IE MUENHEMIER) does not mean ‘flood.’

In Arabic, the word for flood is “سَيْلَ seyl.” Indeed, in Saba/16, the term “سَيْلَ الْعَرِمِ (seyl-el arim)” is explicitly used: “فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ” (And We sent upon them the flood of the dam.)

From this and other verses in different surahs, we understand that the upper class of Nuh’s society attacked the lower class and inflicted all kinds of calamities upon them. This event has nothing to do with rain falling from the sky.

Note:

All occurrences of the word مَٓاءٍ ma’ (water) in Nuh’s passages should be understood with this attribute: “Water that, under the influence of others, destroys, devastates, and sweeps away everything before it.”

¹²We set into motion the lower stratum of society (erazil) lineage by lineage. “That water which washes away, devastates, and sweeps away everything before it; the two opposing groups (Mele’ and Erazil)” were brought together. And what was destined to happen—the inevitable clash between the lower and upper strata, the event of them tearing each other apart—took place.

وَفَجَّرْنَا الْاَرْضَ عُيُوناً فَالْتَقَى الْمَٓاءُ عَلٰٓى اَمْرٍ قَدْ قُدِرَۚ

The verse is generally translated as: “We caused the earth to gush forth with springs, and then the waters met according to a predetermined decree.”

However, in the twelfth verse, the word “Arz” does not refer to the earth on which we walk but rather to the lower class, which is the opposite of sema (upper class).

الْاَرْضَ ARZ

The word “الْاَرْضَ Arz” refers to the mass that is opposite to “sema.” Just as the upper part of something is called “sema,” its lower part is called “arz.” (All lexicons confirm this.)

In Shams/6, the word arz is metaphorically used to mean “ignorant people.” In this verse, the word arz appears later in Hud/27 and Shuara/111 as “اَرَاذِل erazil” (our narrow-minded lower class / rabble).

عُيُونًا UYUN

This word is generally interpreted as spring or water source. However, it also carries meanings such as generation, lineage, group, or race.

For instance, in Qamar/37, the destruction of the people of Lut is expressed as: “طمست اعىنهم tamiset a’yünehüm” (their lineage was wiped out).

Similarly, in Baqara/60 and A’raf/160, it is stated that Musa divided the Israelites into twelve tribes (عَيْنًاۜ ayinan).

Since the destruction of Nuh’s society is metaphorically described as “ma-i münhemir” (water that, under the influence of others, destroys, devastates, and sweeps away everything before it), the uprising of the lower class against the upper class is expressed with the metaphor of “ERUPTION.”

فَالْتَقَى الْمَٓاءُ عَلٰٓى اَمْرٍ قَدْ قُدِرَۚ

Here, the phrase “the meeting of the water that destroys, devastates, and sweeps away everything before it” signifies the inevitable clash between the lower and upper classes, their mutual destruction.

In the societies of Ad, Thamud, and Madyan, similar uprisings have been described using the term رجفة RECFE (earthquake caused by an uprising).

The civil war in Nuh’s society is referred to as “TUFAN” in Ankabut/14 and Shuara/111.

Note:

Here too, attributing these events (actions) to Allah is in the sense of creation and permission.

The inequality in wealth distribution within societies inevitably leads to internal conflict. The destruction of societies given as examples in the Qur’an has always been due to this reason and in this manner.

Excessive wealth, excessive entertainment, and making “multiplication” a goal in life is a misguided approach. Amusement with Tekasuer (competing for more wealth) turns the social environment into hell.

If the sociological effects of behaviors driven by Tekasuer psychology are scientifically analyzed, it will become clear that such a society will experience chaos similar to a hellish unrest.

If this issue is not investigated and the mistake persists, the resulting destruction will be undeniable and experienced firsthand.

¹⁹⁵And spend your wealth for the cause of Allah/provide sustenance for your relatives first and then others, do not put yourselves in danger with your own hands and do good deeds. Indeed, Allah likes those who do good deeds.

(Al-Baqara/195)

The universal message of this verse for all times and conditions: Those who refrain from spending in charity prepare their own downfall with their own hands.

For the gap between the rich and the poor leads to social explosions and turmoil within society.

Verse 12:

¹²And caused the earth to burst out as springs; then waters met for a matter arranged.

There are many stories about the Flood of Nuh that are nourished both by Israiliyyat and fabricated narrations. We prefer to be content with the information given by our Lord, with the belief that narratives outside the Qur’an are not true, and to say, “Purified You are from all deficiencies! We know nothing but what You have taught us” (Al-Baqara/32).

The detailed narration of these events in the Qur’an will come in Hud/25-49.

Verses 13, 14:

^13,14Nuh’a da iyilikbilmezdik edilen kişiye bir ödül olmak üzere, korumamız/ gözetimimiz altında AKIP GİDEN LEVHALARI; vahiy kitaplarını, sert uyarıları yükledik: Onu peygamber yaptık.

^13,14 We loaded Nuh with THE FLOWING TABLETS, the revealed books, and the severe warnings, under Our protection/surveillance, as a reward for the person who was shown ingratitude: We made him a prophet.

Verses 13, 14:

^13,14As a reward for the one to whom had been ungrateful, We carried Noah on boats/small ships which had boards; woods and nails/ropes while they sailed under Our protection/surveillance.

Verses thirteen and fourteen are generally translated as: “And We carried Nuh on planks and nails/ropes, under Our protection/surveillance, as a reward for the person who was shown ingratitude.”

In order to correctly understand these verses, we need to determine the meanings of the words “اَلْوَاحٍ elvah” and “دُسُرٍ dusur” in the verse.

Points to consider in this verse: The person being carried (وَحَمَلْنَاهُ We loaded him) is solely and exclusively one person. This verse does not mention the transportation of Nuh’s community, family, or believers.

اَلْوَاحٍ ELVAH

The word “اَلْوَاحٍ elvah” in the verse is the plural form of “لوح levh / plank.” Its primary meaning is “planks.”^[11]

This word later came to be used for any flat object on which writing was inscribed. Therefore, from primitive forms such as tablets and chips to more advanced materials such as papyrus, parchment, paper, tape recordings, computer disks, and CDs—anything on which writing can be inscribed and recorded falls within the scope of “لوح levh.”

In this verse, “اَلْوَاحٍ elvah” (the plural of لوح levh) does not refer to an ordinary writing material but rather to the tablets mentioned in A’RAF/145, 150, 154, which contained the revelations given to Musa. It refers to the book in which Allah’s revelations to Prophet Nuh—the rulings of Islam—were inscribed. We provided detailed information about the word “لوح levh” in Surah Al-Buruj.

دُسُرٍ DUSUR

The verse explains that along with the tablets, Prophet Nuh was also given “دُسُر dusur.” “دُسُر dusur” has generally been taken out of its essential meaning and interpreted as nails or ropes used to fasten planks together, suggesting that Prophet Nuh built a ship by nailing and tying planks together. However, the true meaning of the word “دُسُر dusur” is not “nail.” The word means “to prod with the tip of a spear; to poke with a sharp point.” In other words, it means to issue a severe warning. (All lexicons confirm this.)

The word “دُسُر dusur” expresses the warning nature of the revelations sent to Prophet Nuh. It means warning nails, that is, verses that issue a severe warning and admonition.

This is similar to the long stick with a knobbed tip, used in Anatolia to prod oxen into moving, or an “ovendire” used to give a forceful warning.

Clearly, these two verses declare that Nuh was assigned as a messenger. It does not refer to Nuh being carried in a ship (or lifeboat); rather, it speaks of an event similar to how Rasulullah was made to walk to Masjid al-Aqsa to receive revelation, or how Prophet Musa was elevated to الطور لأيمن Tawru Ayman. It refers to his appointment as a messenger.

FLOW UNDER SUPERVISION

The phrase “flow under Our supervision” refers to the divine protection of Noah’s raft and its occupants. They were watched over, safeguarded, and kept out of harm’s way by Allah throughout the flood. The extraordinary magnitude of the flood necessitated this divine oversight to ensure their safety.:

⁴²And the ships were floating with them through a wave like mountains; safe and sound, without collapsing and wearing down. And Noah called upon his son who was apart: “O my child! Come aboard with us, do not be with the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb!”.

(Hud/42)

As a reward for the one to whom had been ungrateful

In the verse, it is conveyed that Prophet Noah, who faced ridicule, dismissal, humiliation, and persecution from his community, was ultimately cared for by Allah as a reward for his patience and perseverance through these trials. In other words, Prophet Noah was saved from the flood and honored for enduring the injustices inflicted upon him by his people. However, the reward awaiting him in the Hereafter for his gratitude to Allah is not discussed in this context.

Message for Today: This verse also imparts the following timeless lesson: A person committed to a cause, who finds themselves overwhelmed and defeated despite giving their utmost effort in the path of Allah, can regain their strength through Allah’s assistance if they surrender the matter to Him and seek refuge in His power. In such moments, Allah, the Creator and Sustainer of all things, honors those who serve His cause. He supports them by commanding the forces of the universe to aid the individual devoted to His religion in the face of oppression.

Verse 15:

¹⁵And indeed, We left this as an Ayah. So, is there anyone who remembers and thinks?

There are two different explanations as to what is indicated by this demonstrative pronoun in the verse:

* “the ship” [the raft] is meant by this pronoun, and it is the “remains of the raft” that are left as an example. These remains may have been found or seen in the past or will be found in the years to come.

* The pronoun “this” refers to the “event”. The example to be taken is the events that took place between the Prophet Noah and his people.

Allah Almighty has stated this in the following statement in Surah Al-Ankabut:

¹⁵Thus We saved him and the people of the ship and made the ship/punishment/salvation an evidence/a sign for the mankind.

(Al-Ankabut/15)

MUDDEKIR

The root of this word is the word ذكر [zikr], from which the word مذتكر [muztekir] is derived. In this active participle from the ifti‘al verb pattern, as in the word مذدجر [muzdecer], the letter ت [te] has been changed to د [dal], and then ذ [zal] has been assimilated into د [dal]. The word مدّكر [muddekir], like the word متذكّر [mutezekkir], expresses the meaning of “one who thinks, takes a lesson, and makes comparisons.” In this case, the expression in the verse, So, is there anyone who takes a lesson and thinks? may serve as an element of encouragement, as well as an element of deterrence and warning.

Verse 16:

¹⁶So, how were My punishment and warnings?

The outcome occurred as described in the Qur’ān, and the warnings given in advance about the scorching and irresistible torment that befell the infidels proved to be true. These days of torment, which are described as ominous days in Fussilat/16, lasted for seven nights and eight days, as stated in Al-Haqqa/7.

It is not possible to say anything definite about the country of Prophet Nuh and the geographical region where the flood took place. In the Sura Hud, the place where the ship of Prophet Nūh ran aground is mentioned by the name جودىّ [Judi]. In Lisan al-‘Arab and Taj al-‘Arus, it is explained as follows: “According to Zajjaj, Judi is a mountain in the Amid [modern-day Diyarbakır] region, according to some, it is near Mosul, and according to others, it is in India.”^[12]

IMPORTANT NOTE:

The word نذر [nuzur] in the original verse is the plural form of the word نذير [nadhīr]. Since the word nuzur, which appears in other verses of the Qur’ān, is used both as a verbal noun and as an active participle, it is possible to interpret its meaning as “warnings” or “warners.”

In the verse, by considering the preceding word عذابى [azabi = my torment] as a clue, nuzur can be inferred as نذرى [nuzuri], and it can be thought that the final letter of the word has been omitted for rhyme. In this case, the possessive pronoun meaning “my” attached to the word nuzurī gives it the meaning of “My warnings, My warners.”

Under this interpretation, the word “nuzur” encompasses both the cautionary messages and the important news with deterrent qualities, as well as the prophets sent as warners. This verse addresses both the disbelievers and the Prophet, emphasizing that all polytheistic tribes destroyed in the past rejected the messengers sent to them, declaring, “Allah has not sent down anything.” By doing so, they denied not only their own messenger but all the messengers who came before.

The verse also conveys a message to the Prophet, pointing out that the ultimate fate of his mission would be similar to the outcomes faced by those earlier warners: the truth would prevail, and rejection would lead to consequences.

Verse 17:

¹⁷Surely, We have made the Qur’an easy/prepared the Qur’an for thinking/remembrance. Then, is there anyone who remembers and thinks?

This verse is reiterated after each parable in the Qur’an to emphasize that these stories are not mere tales but lessons to be contemplated, understood, and acted upon. Following the previous verse, which recalls the severe punishments that befell societies who rejected the divine message, this verse invites those with intellect to ponder the Qur’an and find guidance through it. It can be understood as follows:

“Behold, the Qur’an is before them, accessible and open for their use. It is easy to comprehend, simple to memorize, and invites reflection and contemplation. Its style is both precise and straightforward, aligned with human nature, stirring the soul and awakening emotions. It offers inexhaustible explanations and timeless wisdom. No matter how often it is rejected, it retains its significance and value. Each time the human heart engages with it, something new is discovered. Familiarity with it only deepens one’s respect and affection for it.”

The phrase also suggests, “We have made the Qur’an ready for admonition.” In Arabic, the verb يسّر [yessera] carries the meaning of “preparation,” as seen in expressions like يسّر ناقته للسّفر [yessera nâkatehü li’s-seferi=he prepared his camel for the expedition] or يسّر فرسه للمغزى [yessera ferasahü li’l-mughzî=he prepared his horse for battle].^[13]

In addition to these insights, this verse highlights the Qur’an as a miracle. After recounting the story of Prophet Noah and the miraculous signs given to him, the verse implicitly conveys the following to the Prophet: “Indeed, We have made the Qur’an easy for dhikr—to serve as a reminder, to challenge the world with its unmatched eloquence, and to endure through the centuries. This ensures that those who come to you do not need to demand other miracles. Your miracle is the Qur’an itself.”

Verse 18:

¹⁸Ad denied too. Then, how were My punishment and warnings?

The second piece of “important news” with a deterrent feature begins with this verse. The absence of any conjunction at the beginning of this verse, which serves as the introduction to the parable, indicates that it does not rely on any preceding text and stands as an independent narrative. Here, the “istifham” (question) is “istifham-ı inkari” (rhetorical question), meaning no answer is expected, but rather attention is drawn to what follows.

THE TRIBE OF AD

According to Arab historical accounts, the tribe of ‘Ad, who lived in the expansive region of Ahkaf located between Hadramawt in Yemen and Oman, was renowned for their immense political and economic power. They were celebrated for their legendary city of Irem, noted for its magnificent palaces. Despite their accomplishments, they were infamous for their tyranny and oppression. This arrogance led them to believe there was no force on earth more powerful than themselves.

The Qur’an recounts a significant struggle involving this tribe, initiated with the appointment of one of their own, Hud, as a prophet. This conflict between the people of ‘Ad and the prophet Hud is described in detail in several surahs, including Al-A’râf, Ash-Shu’arâ, Al-Ahqâf, and Fussilat (see Al-A’râf 65–72, Ash-Shu’arâ 123–140, Al-Ahqâf 21–28, and Fussilat 13–16).

The narrative in verses 18–22 of this surah provides only a brief reference to the tribe of ‘Ad’s rejection of their prophet and the subsequent punishment they endured. For a comprehensive understanding, details about the tribe of ‘Ad and their fate are provided in other surahs. A summary of the Qur’anic accounts of both the tribes of ‘Ad and Thamud can be found in the analysis of Surah Al-Fajr.^[14]

Verse 19, 20:

^19,20Indeed, on a misfortunate long day, We sent upon them a freezing/screaming wind that blew people away; they were like date-palm trunks uprooted.

The word صرصر [sarsar] means “a cold or noisy storm.”^[15] The characterization of inauspiciousness in the verse does not refer to an inherent inauspicious quality of the day itself, as astrologers tend to believe. Rather, the inauspiciousness applied specifically to the people of ‘Ad during that time. It was not an inauspicious day for all, but a calamity directed at this specific group. Despite this clear distinction, the belief that this dreadful event began on a Wednesday has become widespread. This belief has even led some to adopt the custom of refraining from starting any important work on that day, believing Wednesday to be inherently unlucky.

The word اليوم [yawm = day] in the verse does not necessarily refer to a specific day but to “time” in a broader sense. The term مستمرّ [muestamirr = continuous], which qualifies “yawm” in the verse, carries the same implication as ayyam [days], the plural form of “yawm.” This denotes an extended period of time marked by the passage of many days. The ominous “time” (yawm) described in the verse, marked by extraordinarily harsh, terrifying, and catastrophic events, is left unspecified here because the story is presented briefly. However, this brief mention is expanded upon in other verses:

¹⁵As for Ad, they acted arrogantly without right on the earth and said: “Who else is greater than us in strength?”. Did they not see that Allah Who formed them was definitely greater than them in strength! And they were consciously denying Our Ayat.

¹⁶Therefore, We sent upon them a freezing storm during those ominous days to make them taste the punishment of disgrace in this simple worldly life. The punishment of Akhirat [Afterlife] is certainly more disgracing. And they will not be helped.

(Fussilat/15-16)

⁶And as for Ad; they were manipulated/destroyed by a screaming and violent storm.

⁷Allah imposed upon them that storm for seven nights and eight days; day and night. So that, you would see that people, in that storm, fallen as if they were hollow trunks of date palm.

⁸Look, do you see any remain of them now?

(Al-Haqqah/6-8)

The description of those who were destroyed in al-Haqqa/7 as if they were like uprooted palm stumps implies some characteristics of the people of ‘Ad. According to this implication, it is understood from the verse that they were tall, big and strong, that they took precautions against the wind at the time of the event, that they struggled hard to survive, but they were literally dried up by the wind.

Verses 21-22:

²¹Then, how were My punishment and warnings?

²²Indeed, We have made the Qur’an easy/prepared the Qur’an for thinking/remembrance. Then, is there anyone who remembers and thinks?

The essential meaning of the word فٖي يَوْمِ نَحْسٍ مُسْتَمِرٍّۙ (fi yawm-in nahsin mustamirrin) in verse 19, specifically نَحْسٍ (nahs), is “dust and smoke.” It is generally interpreted as “ill-fated” or “ominous.” The Arabs use this word as a metonymic causation (mecaz-ı mürsel sebebiyet) for the damages caused by dust and smoke.

Verses 23-25:

The repetition of these expressions, which were previously mentioned in verses 16-17, serves to firmly establish their content in the minds and to encourage reflection and learning from each parable.

THE TRIBE OF THAMUD:

The Thamud tribe, according to Arabic history, was an ancient Arab group living in the Wadi al-Qura region between Hijaz and Syria. According to Tabari’s History, they are said to be descendants of Thamud b. Jazer b. Irem b. Sam b. Noah. Detailed accounts about this tribe have already been discussed earlier in Surah al-Fajr.

Prophet Salih was sent as a messenger to the people of Thamud. The name of this tribe is mentioned in 26 places in the Qur’an. Although the works of Tabari, Ibn al-Asīr, and Ibn Kathīr provide additional details about the struggle between the Thamûd tribe and Prophet Salih, these accounts rely on narrations that are not found in the Qur’an or supported by archaeological evidence. Therefore, they are not cited here as they are unreliable and not pertinent to the core Qur’anic message. The Qur’an mentions information about the Thamûd tribe in various chapters, including A’raf/73-79, Shu’ara/141-159, Naml/45-53, Hud/61-68, Shams/11-15, Fussilat/17-18, Haqqa/4-8, and verses 23-32 of this surah.

In this surah, Allah does not summarize the story of Thamud, as He does in other parables, but instead provides significant details. These include the reasons the Thamud people gave for denying Prophet Salih, the test involving the she-camel that exposed the moral character of their society, and their ultimate actions against the she-camel. This detailed narration draws a parallel between the situation of Prophet Salih and that of our Prophet Muhammad.

The use of past tense for the punishment and destruction of the Thamûd people, contrasted with the future tense when referring to the she-camel as a test, gives the story a sense of immediacy, as though it were unfolding in the time of the Prophet Muhammad. This narrative style serves two purposes: to inspire Prophet Muhammad to emulate the patience and steadfastness of Prophet Salih in calling his people to the truth, and to reassure him of Allah’s support against his opponents. It is as if Allah is saying to the Prophet, “I am your ally, and I will surely support you.”

According to the verses regarding the Thamûd, their people gave three main reasons for rejecting the prophethood of Salih:

1) Salih is a human being. However, prophets are supposed to be superior to human beings.

2) Salih came from among them. A prophet must come by miraculous means.

3) Salih is an ordinary person in the community. However, a prophet should at least be the head of a tribe or the leader of a group with power and fame.

From these objections, it is evident that the people of Thamûd could not comprehend that Allah might choose someone with such qualities for prophethood.

Similarly, the Meccan polytheists shared the same ignorance, rejecting the prophethood of Muhammad (pbuh) for identical reasons. They argued, “Muhammad (pbuh) is an ordinary human being like us, born and raised among us, not a ruler, and he did not come to us in a miraculous way. Now he claims that Allah has granted him prophethood.” (This attitude of the polytheists will be discussed in the early chapters of Surah Sad.)

This arrogant mindset, which focuses on who delivers the message rather than the content of the message itself, has been a persistent doubt plaguing the disbelievers throughout history and one of the primary causes of their downfall. However, Allah Almighty, the Creator of all beings and the source of revelation, knows best how to choose those who are prepared to receive His message and convey it effectively. He sends His revelation to whomever He wills. Doubting Allah’s choice of messengers simply because they do not align with one’s personal expectations, and rejecting the message without reflection or investigation, is a behavior characteristic of blinded hearts and consciences. Such distorted consciences, dominated by this arrogant perspective, judge the message by focusing on the person delivering it. They are unable to set aside their pride to follow someone they regard as an ordinary person. Consumed by selfishness, they refuse to acknowledge the truth of the message, let alone respect and follow its messenger. Their arrogance prevents them from listening, understanding, or believing in the message.

THE STRANGE APPROACH OF THE POLYTHEISTS

It is indeed bewildering that these misguided individuals deemed the path to which Allah called them as misguidance. Their reaction was to say, “Shall we follow one of us, a mere man? Then we will surely be in error and madness! No! Rather, he is a liar and arrogant.”

No! Rather, he is a liar and arrogant”.

This statement in the verse highlights how the polytheists became increasingly audacious, publicly accusing the messenger of falsehood and arrogance. Such accusations—that a person is using his mission as a facade for personal gain, driven by ambitions for power or fame—are frequently made against anyone advocating for a cause. Prophet Salih faced similar accusations, with claims that he pretended revelation had come to him when it had not, branding him a liar and arrogant. Our Prophet also endured such allegations. In response to these claims, Allah addressed the accusations of the polytheists in Surah Najm as follows:

¹Every descending of the Ayat which have descended group by group is the evidence that, ²your companion has neither gone astray nor has he transgressed. ³And he does not speak of his vain, transitory desire. ⁴What he says to you; those groups of Ayat that have descended, are nothing but the revelations which have been revealed to him.

Verse 26:

²⁶They will know tomorrow who is liar, who is arrogant.

This verse emphasizes that the truth will soon be revealed to those who deny it, and they will face the consequences of their arrogance and deceit. The spoiled and boastful liars will soon encounter an inescapable and devastating reckoning.

The word غدا (ğaden, “tomorrow”) in classical Arabic is not restricted to the literal “day after today” but also conveys a sense of “soon” or “in the near future.” For instance, the Arabs say, men lam yekün meyten fi’l-yawmi mâte ğaden (“a person who does not die today will die tomorrow”), where “tomorrow” signifies a not-too-distant future. In this verse, “tomorrow” specifically refers to the Day of Judgment, just as it does in the earlier verse of this surah, where it signifies the imminent arrival of the appointed hour.

With this verse, the narrative transitions from the historical account of Thamûd back to the present, as if addressing the listener or reader directly. It creates the effect of bringing the past events into the present moment, making them feel immediate and urgent. This shift leads seamlessly into a prediction of what is yet to come, conveyed with a tone of unmistakable warning.

This narrative technique is a hallmark of the Qur’anic style, particularly in its parables. By presenting past events as though they are unfolding in the present, it breathes life into the stories, transforming them from historical anecdotes into vivid, lived experiences. Readers and listeners are drawn into the narrative, feeling as though they are participants in the events. They embody the roles of Adam in his struggle with Iblis, Noah in the flood, Hûd, Sâlih, Abraham, Moses, and Jesus. This immersive storytelling creates a powerful emotional and intellectual connection, prompting curiosity about the outcome of the events and driving home the moral lessons with greater impact.

Verses 27, 28:

^27,28Indeed, We will command them as a duty for them to establish social support institutions⁸³and maintain them.

The literal meaning of verses 27, 28 is, “Surely We will send them the she-camel as a mischief to them. So watch over them and be patient. And inform them that the water has been divided among them; every drink has been made ready.”^[16]

THE SHE-CAMEL

The “she-camel,” which the Arabs refer to as الناقة [(an-nāqah], is a five-year-old “female camel” that is highly valued by nomads and those who rely on livestock for their livelihood due to its meat, milk, and strength. More detailed information about the term en-Naqah [female camel] can be found in the analysis of Surah Shams. ^[17]

The details of the “female camel” mentioned in the verse are found in the Qur’anic passages consisting of verses 23-32 of this surah, as well as A‘raf/73-79, Hud/61-68, and Şu‘ara/141-159

ALLAH’s CAMEL

The female camel mentioned in the surah is not the camel of the Prophet Salih but rather “Allah’s camel.” This is because the verse uses the expression ناقة اللّه [Allah’s camel] to refer to it. The attribution of anything or any place to Allah signifies that it belongs to the people, the public, and all of humanity. Just as “Beytullâh” [Allah’s House] is a place that belongs to no one, cannot be claimed by anyone, and is a space where everyone is free and equal, and where no one can act outside the principles set by Allah, Allah’s camel, under the conditions of that time, was a strong five-year-old female camel that served as public property, freely benefiting the poor, orphans, the needy, and anyone in need within the community. In this sense, the contemporary equivalent of Allah’s camel is today’s social security institutions. In short, Salat [support others financially and spiritually; strive to enlighten the community] and the establishment of Salat, and Zakat are metaphorical expressions of infaq (spending in the way of Allah). This is better understood in the 28th verse.

The definite article [ال al] before the word الماء [water] in the verse indicates that the intended “water” should not be understood as the ordinary water we know. Indeed, in A‘râf/74, it is mentioned: “And remember that He made you successors of the people of Ad. And placed you on the earth: You build palaces from its plains, you carve its mountains as your homes. Then remember the blessings of Allah and do not transgress on the earth, being the ones who cause corruption” This shows that the people of Thamud possessed a great civilization. Therefore, interpreting the “water” in this verse as “drinking water” would reduce such a powerful community to a few camel herders and portray a vast civilization as being confined to a small well or spring, which is contrary to both reason and the Qur’an. Just as the “five-year-old female camel” mentioned in the twenty-seventh verse is not an ordinary camel, that “water” is not the ordinary water we know. In our view, that “water” represents the total income and wealth of the country, and the sharing of that “water” signifies the fair distribution of that income and wealth. “Income” refers to the net total of payments made to individuals or groups over a certain period, while “wealth” refers to the accumulation of assets, property, and financial resources.

This verse is often explained in conjunction with Şu‘ara/155. However, the شرب [shirb=drinking] in that verse is not about sharing but about participation. That is, the shirb in that verse refers to everyone contributing a portion of their earnings for en-naqah [the female camel], which means paying taxes to the treasury or dues to social institutions. From the expressions in the verses related to the people of Thamud, it is understood that the rules [sharia] for social order were first sent to this community.

To avoid the misconception that the sharing here is between the camel and the people, it is beneficial to emphasize another point. In this verse, the pronoun “them” is used twice: in the expressions “inform them” and “among them.” There is no difference, either literally or in meaning, between the first and second pronouns of “them”. That is, both pronouns represent the same group. If, on the contrary, the pronoun “them” in the expression “give them the news” is thought to include both the people and the camel, it would imply that the Prophet is addressing the camel and conveying Allah’s message to it, which is illogical. On the other hand, interpreting the expression “among them” as “between the camel and the people” is also incorrect. If the verse were about sharing “between the camel and the people”, the expression should have been بين القوم والنّاقة [bayna al-qawmi wa’n-nākati].

every drinking is set prepared.

This expression in the verse indicates that the measures of distribution have been determined, meaning the quantity and timing have been set. Everyone will go and receive their share at the appointed time.

Verse 29:

²⁹Then they called their companions/rulers. And he took what he could and collapsed the system by draining all income resources that supported the social institutions.

THE MANNER OF THE CAMEL’S KILLING

The killing of the camel is expressed with the verb عقر [‘aqara], and since the details related to this topic have been provided in the analysis of Surah Shams, only some reminders will be given here:

The word عقر [‘akr], from which the verb ‘akara is derived, originally means “to alter the nature of something, to spoil its originality, to wound.” Over time, the word came to be used in a more specific sense, referring to “cutting the shins(the area between the knee and the heel) of animals such as camels, horses, sheep, and cattle.” According to the method applied by the Arabs, the mentioned animals were first brought down by cutting their shins and then slaughtered. As understood from the verse, the killing of the female camel was carried out using this method. In our view, the most appropriate Turkish equivalent of the word ‘akr is the word “tırpanlamak” (to scythe).

The camel in question is not an ordinary camel as we know it but is described as “Allah’s camel,” meaning it is public property or an institution. Considering this, it is understood that the female camel (the public property or institution) was eliminated by cutting the organs that enabled it to stand (its sources of sustenance, support points, and income sources such as taxes or dues). In other words, the community brought down this camel, which worked for the public good, by either refusing to feed it or by stealing through various corrupt means, what those who fed it provided, thus taking the first step toward its death. As a result of this behavior, the people of Thamud, as mentioned in Surah A‘râf, met the fate that awaits societies that fail to establish social justice and were left in ruin.

The person referred to in the verse as صاحبهم [their companion] is one of the most notorious members of the anarchist gang causing corruption in that city:

⁴⁸And in that city was a group of Nine people who caused corruption on the earth, who did not amend.

(An-Naml/48)

¹²when those from among these people who will be the most unhappy in Akhirat [Afterlife]/their leaders accepted the task and went,

(Ash-Shams/12)

The best interpretation of this verse is also found in the Qur’an:

⁴⁵Indeed, We sent to Thamud their brother Salih as a messenger, saying ‘worship Allah’. They became two groups disputing each other at once.

⁴⁶Salih said: “O my people! Why do you want to hasten evil before good? Why do you not ask Allah for forgiveness so that you will be shown mercy?”.

⁴⁷They said: “We consider you and those who are with you an ill omen”. Salih said: “Your ill omen is with Allah. Rather, you are a people who throw themselves into the fire/who are being tested”.

⁴⁸And in that city was a group of Nine people who caused corruption on the earth, who did not amend. ⁴⁹Swearing to each other by Allah, they said: “We will raid him and his family by the night, and then say to his close people who will defend his rights that ‘we have not witnessed the destruction of that family/we were not there during that event and we surely are truthful’”. ⁵⁰And they set such a trap and indeed We recompensed them with such a recompense that they did not perceive.

⁵¹Look! How was the end of their trap, We indeed destroyed them and all their people. ⁵²Here are their houses roofs of which were collapsed and abandoned due to their wrong deeds they committed by associating others with Allah. Indeed, there is an evidence/a sign in this for a people who know.

⁵³And We saved those who believed and entered under the guardianship of Allah.

(An-Naml/45-53)

¹⁵⁷Despite this, they destroyed the Support Institution by depleting its resources and then overnighted in regret.

(Ash-Shu’ara/157)

⁷⁸Then a violent tremor seized them so they fell on knees within their homeland.

(Al-A’raf/78)

Verse 30:

³⁰Then, how were My punishment and warnings?

This expression in the verse is repeated exactly once before the punishment in the story of Noah, twice in the story of ‘Âd (both before and after the punishment), making a total of three times. In this verse, it is repeated for the fourth time in the story of Thamud, before the torment.

When Arabs want to show off something extraordinary they have done, they say, “How was it?” For example, someone who has thoroughly beaten their opponent might show the state of the beaten person to another and say, “Look how I ruined them!” As we have said many times, the verses revealed according to Arab custom should be understood in a way that aligns with the purpose and in a manner that the Arabs of that time would understand. Therefore, this expression conveys the awesomeness and majesty of our Lord’s punishment. In this story, the expression used before the punishment, which contains astonishment, disdain, reprimand, and threat, indicates that the coming punishment is terrible, devastating, and destructive. Indeed, the destruction of the people of Thamud was truly terrible:

⁶⁵Then they killed it by depleting its life resources. Thereafter, Salih said: “Enjoy three more days in your land. This is a promise not be denied”.

⁶⁶And when Our command came, We saved Salih and those who have believed with him with a mercy from Us. And We saved them from the disgrace of that day. Indeed your Rabb is the One Who is powerful, almighty.

⁶⁷And a horrible blast seized those who did wrong; acted against their own good by associating others with Allah so that they fell on knees on their land.

⁶⁸As if they had never lived there in prosperity. Open your eyes! Indeed, the people of Thamud truly disbelieved in their Rabb. Open your eyes! Exiled were the people of Thamud.

(Hud/65-68)

^43,44And there are evidences/signs in Thamud. Once it was said to them: “Enjoy until a specified time!”. Then they went astray from the command of their Rabb and a thunder bolt seized them while they were looking on.

⁴⁵Then they did not have any strength to stand. And they were not the ones who were helped.

(Adh-Dhariyat/43-45)

Verse 31:

³¹Surely, We sent upon them a single horrifying blast; then they became like brushwood gathered by one who pens.

The descriptions in this verse are according to the customs of the Arabs, the first interlocutors of the Qur’an. That is, the verse states: “And We sent upon them a violent sound, and while they were gazing at each other in front of their houses, unaware of everything, there came from the sky a violent noise like a thunderbolt, and from the earth an earthquake. And they were scattered like the fragments of brushwood gathered by the shepherd.”

“then they became like brushwood gathered by one who pens.

This analogy contains some meanings that need to be pondered. The word محتضر [muhtezir] in the verse means “shepherd making preparations”. The shepherd’s preparation referred to here is gathering brushwood. Therefore, it should be understood that whatever the purpose for which the shepherd gathers brushwood is, the fate of those who perish will be like the end of the brushwood gathered for that purpose. That is to say,

* If the shepherd’s preparation is to gather dry grass and brush to build a corral for the shelter of his animals, it is understood that those who perish are like a pile of dry grass and fallen leaves.

* If the preparation of the shepherd is to gather dry grass and fallen leaves of trees to feed his animals, it is understood that those who are subjected to destruction are like the pile of dry grass and leaves placed in front of the animals.

* If the shepherd’s preparation is to gather dry grass and twigs to burn in order to warm his animals, it is understood that those who suffer destruction are like burnt twigs and twigs.

* If the shepherd’s preparation for gathering brushwood is not for one of the above purposes, but for all of them together, then it is understood that those who perish are like brushwood that has been gathered to one side of the corral and then trampled and crumbled.

After this striking and hair-raising scene, people’s attention is immediately drawn to the Qur’an and they are encouraged to reflect on the Qur’an and examine its truths.

Verse 32:

³²Indeed, We have made the Qur’an easy/prepared the Qur’an for thinking/remembrance. Then, is there anyone who takes lesson and thinks?

We have already expressed our thoughts on this verse, which is repeated for the Qur’an to be pondered over.

Verse 33:

In this passage, a unique narrative approach is employed. After introducing the story with the rejection of Prophet Lot by his people, the conclusion is immediately presented, stating that the people of Lot were punished. The events that transpired between the beginning and the end of the story are narrated later. This narrative style is one of the Qur’an’s methods, used to convey a specific message with clarity and focus.

The Qur’an provides a detailed account of Prophet Lot and his people in other sections. However, in this surah, the aim is to emphasize the severe and painful punishment inflicted by Allah upon those who rejected His divine message. To serve this purpose, the intricate details of the story are omitted, directing the focus to the lesson to be derived from the punishment.

The word حاصب (hasib) in the verse refers to “a whirlwind that hurls stones.”^[18] Other verses describe this punishment in more detail, noting that “stones of clay” were rained down on the people of Lot. Only Prophet Lot, his followers, and his family members were spared this devastating calamity. According to the verse, this deliverance was a divine favor granted as a reward for their gratitude.

SAHAR TIME (PRE-DAWN):

The word السّحر (as-sahar) means “the time just before morning,”^[19] commonly understood as the final sixth of the night.

In the sentence, (“We saved them as a mercy from Us at the time of sahar“), which is a mueste’nef [new line] expression, the word either refers to the time of salvation or explains how the exception provided to those saved was granted.

While it is possible to say that those saved were spared from destruction because they were given a protector to shield them from calamity or because the calamity did not reach them, it is also possible to say that they were saved because they left the area only by the command of Allah. Accordingly, the expression (“We saved them as a mercy from Us at the time of sahar“) means, “We commanded them to leave the city at the end of the night, and they left and were saved.” Therefore, the time of sahar points to the “time of destruction.” Being removed at the time of sahar means “being removed from destruction,” that is, being exempted from punishment. This is because our Lord often brings His wrath upon people during their moments of rest, at times they least expect:

⁴And We manipulated, destroyed many cities. Our punishment came to some of them at night when they were asleep and to some of them during the day while they were resting.

(Al-A’raf/4)

These verses indicate that our Lord, if He wills, can save the believers from among the criminals in this world as well. However, this is not an absolute promise. In contrast, it is certain and assured that our Lord will not treat the believers and the infidels equally in the Hereafter.

¹⁴⁵And everyone dies at a decree which is determined by the knowledge of Allah. And whoever desires the reward of this world, We will certainly give him from it. And whoever desires for the reward of Akhirat, We will certainly give him from it. And We will recompense those who repay for the blessings they are given.

(Al-i Imran/145)

⁶⁵And had the People of the Book believed and entered under the guardianship of Allah, We would certainly have removed their sins and admitted them into the gardens of Jannah [Heaven/Paradise] with abundant blessings.

(Al-Ma’idah/65)

Verses 36, 37:

In this verse, it is explained that the prophet Lot did his duty, and it is emphasized that the punishment given to the people of Lot was in response to their denial and was only applied after a warning.

In fact, all prophets warned their people of the punishment of the Hereafter. No one has ever been punished and will never be punished without a warning:

¹⁵Whoever follows the path that is guided, he will follow the path that is guided for his own good. And whoever goes astray, he will go astray against his own good. And no bearer of burdens bears the burden of another. And We have never been the Ones Who would punish unless We sent a messenger.

(Al-Isra/15)

⁵⁹Your Rabb does not manipulate/destroy cities until He has sent a prophet to the mother city who recites Our Ayat to them. Besides, We would not manipulate/destroy the cities people of which are not those who do wrong; act against their own good by associating others with Allah.

(Qasas/59)

of Our grip

This statement draws attention to the fact that our Lord punishes the deniers with calamities in this world and Hell in the Hereafter. This message is also given elsewhere in the Qur’an:

¹²grip of your Rabb is truly severe.

(Al-Buruj/12)

¹⁶The day when We will seize with the greatest seizure, We surely are the Ones Who will maintain justice by seizing and recompensing the criminal.

(Ad-Dukhan/16)

^14-16That is why, I have warned you of a fire which is blazing in which no one except those who deny, who turn away, those who are the most unhappy will enter.

(Al-Layl/14-16)

^38-40On the day when the revealed Ayat and the Wahy [Revelation] will stand in rows as witness, no one but those whom Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] allows will speak. And that one who is allowed will say what is correct: “This is the true day. So, whoever wills may seek refuge in his Rabb. Surely, We have warned you with a close punishment”. On that day, a man will see what his two strengths/wealth and acquaintances have sent forth/a man will face what he did and the infidel; the one who consciously denies the divinity of Allah and the fact that He is Rabb will say: “Oh, I wish that I were a dust”.

(An-Naba/40)

The word مراودة (murawada), which we translate as “to take by force,” is derived from the infinitive رود (revd), similar to إرادة (irāda), and is synonymous with مطالبة (mullāleba). However, while the word mullāleba is used for tangible things, the word murawada is used for intangible things.^[20]

As understood from the verse, some people among the public made an immoral request from Prophet Lot’s guests and pressured Lot (pbuh) to achieve their wicked intentions. The guests of Prophet Lot, as we learn from Ankebut/31-32, were the messengers who came to Prophet Ibrahim. Upon this immoral behavior towards the messengers, the eyes of those who engaged in this act were erased. From the expression “the erasure of eyes,” it is understood that these immoral individuals were blinded to the extent that even traces of their eyes were removed from their faces. Additionally, considering that the word عين (ayn), also means “lineage, tribe, progeny,” it can be inferred that due to their sexual perversion, their ability to reproduce ceased, and their lineage became extinct. According to Lisan ul Arab and Taj al Arus, this word has over a hundred meanings, including sight, eye, sun, spring, rain, wealth, gold, human, life, SOCIETY, PEOPLE OF A CITY…

TASTING THE PUNISHMENT AND WARNINGS

The expression “Now taste My punishment and warnings!” is again spoken according to Arab custom and means “suffer the punishment of what you have done as you deserve!” Indeed, Arabs say: “Taste this pain for what you have done!” In fact, saying “Taste what you have done!” in almost every language means “suffer your punishment!” Moreover, even though it is known that the criminal suffering the punishment does not hear this, the phrase is sometimes uttered in a sarcastic tone as “May your soul perish, serves you right!” Therefore, in this verse, the expression “Taste My punishment!” means “Taste the pain!”, while “Taste My warnings!” means “Taste what you have done!” Taken as a whole, the phrase “Taste My punishment and warnings!” means “Since you did not act upon the warnings, did not obey them, and committed wrongdoing, suffer what you deserve!”

Expressing the suffering experienced as “tasting pain” shows that the infidels, who were indulgent in their pleasures, are being mocked. This mocking tone is not exclusive to this verse:

“^49,50Taste it! Surely, you were a powerful and exalted person! Indeed, this is that about which you were in doubt”.-

(Ad-Dukhan/49)

“¹⁴Then, taste the punishment for you forgot/denied that you would meet this day of yours! Indeed, it is We Who have recompensed you. And taste the punishment of eternity for what you did!”.

(As-Sajdah/14)

The details of the events between the prophet Lot and his people are given in verses Hud/77-83 and Hijr/61-74.

This event [the Destruction of Sodom and Gomorrah] is recorded in detail in the Bible.^[21]

Verses 38-39:

³⁸And certainly, an abiding punishment seized them early in the morning: ³⁹“Now taste My punishment and warnings!”

The expression used as part of verse 37 appears here as an independent verse. This expression shifts back to the present moment and, as explained in the initial sentences of the story, reminds those writhing under this punishment of the stormy wind hurling stones.

When the word مستقرّ [mustekırr], which we translate as “abiding”, is evaluated within the meaning framework of this verse, it can be understood in the following ways:

A punishment that could not be repelled overwhelmed them. According to this meaning of the word, the punishment was directed at them and settled upon them permanently. No one had the power to remove or resist this torment.
A continuous punishment overwhelmed them. According to this meaning, the punishment in question is not one that ends with their death. Because once they were destroyed, they were driven into Hell, and the punishment they deserved continued in the Hereafter as well. While the pain of calamities and afflictions that befall a person in this world ends with death, not even death could save them from the torment of the Hereafter. This torment is eternal.
A punishment that overwhelmed only them. According to this meaning, the punishment affected only them and did not harm anyone else.

Verse 40:

⁴⁰Surely, We have made the Qur’an easy/prepared the Qur’an for thinking/remembrance. Then, is there anyone who takes lesson and thinks?

An explanation of this verse was given in verse 17.

Verses 41, 42:

⁴¹Indeed, warners came to the family of Pharaoh as well. ⁴²They denied all Our Ayat. And We seized them with a seizure of the one exalted in might and ability.

In these verses, as the fifth significant piece of deterrent news, the story of Musa and Pharaoh, which is widely known and spoken of by all, is presented. Thus, the scenes of torment in this surah are concluded with another link in the chain of punishments, this time occurring outside the Arabian Peninsula. This story, which is detailed in many surahs of the Qur’an, is mentioned in this surah only with its beginning and end, without any additional details.

A notable difference in this story compared to others in the surah is the use of the term “آل فرعون” [the family of Pharaoh] instead of “the people of Pharaoh” for the community to which the warners were sent. This expression, meaning “Pharaoh’s ruling elite,” indicates that Pharaoh oppressed his people to the extent of depriving them of free will, imposing himself upon them as a forced lord and deity:

^21-24Then, Pharaoh denied and disobeyed. Then he turned back immediately. Then he gathered and called out: “I am your most exalted Rabb!”.

(An-Nazi’at/23-24)

³⁸Pharaoh said: “O chiefs! I have not known any other god for you than myself. O Haman! Set a fire on the clay for me now; produce bricks and build a tower for me so I may get information about the god of Moses. And surely, I believe with certainty that he is one of liars”.

(Al-Qasas/38)

²⁹Pharaoh said: “If you take any deity but me I swear I will make you one of those who are imprisoned”.

(Ash-Shu’ara/29)

Pharaoh was an oppressive and ruthless dictator who made his people unable to oppose him on even the smallest issue. He prevented his people from migrating and fleeing, and did not even allow anyone mental freedom. Indeed, he inflicted unspeakable punishments on his magicians for believing in Allah without his permission:

^120-122The very knowledgeable, fascinating, influential scholars were left there as they submitted. They said: “We believe in Rabb of all universes; Rabb of Moses and Aaron”.

^123-126And Pharaoh said: “Have you believed in him before I gave you permission? Indeed, this is a conspiracy that you have set in the city to drive his people out of the city. You will know soon. Indeed I will cut you off the covenants; commitments, then indeed, I will take you out of your comfortable environment; I will take you out of your business in the city and I will make you agricultural laborer in the date palm farms, I will make you work in the stone pits, in the hardest works”. The very knowledgeable, fascinating, influential scholars said: “Indeed, we return only to our Rabb. And you seize and punish us only because we have believed in the Ayat of our Rabb when they came to us”. –“O our Rabb! Give us endless patience so we will not ease off, weaken, succumb. And take our lives as Muslims!”-

(Al-A’raf/120-126)

On the same subject, see also Ta’ha/70-71 and Shu’ara/46-49.

Since his people were totally mustazaf [restricted in all their movements and bound in their hands], the Prophet did not come to the people who had no will, but to Pharaoh and his inner circle who had will. For if Pharaoh and his family believed, his people would also believe.

⁴⁶And surely, We sent Moses to Pharaoh and his chiefs as a messenger with Our Ayat/evidences/signs and he said: “I am truly the messenger of Rabb of all universes”.

(Az-Zukhruf/46)

^23,24Surely, We sent Moses as a messenger with Our Ayat and a clear evidence to Pharaoh, Haman and Korah, but they said: “This is a magician, a great liar”.

(Al-Mu’min/23-24)

³⁹We destroyed Korah, Pharaoh and Haman as well. Indeed, Moses came to them with explicit evidences and they acted arrogantly on the earth. But they were not the ones to outstrip.

(Ankabut/39)

²⁴Go to Pharaoh, indeed he has transgressed”.

(Ta-Ha/24)

In verse 42, “all the verses” are explained in Surah al-Ta-ha:

¹³²And instruct your family, relatives to fulfill Salah [support financially and spiritually; strive to enlighten the community] and you, be steadfast in it too. We do not ask you for provision. We provide for you. And outcome is for “being under the guardianship of Allah”.

^133,134And the deniers said: “Why does this person, who alleges to be the messenger, not bring us an evidence/a sign from his Rabb?”. Have the explicit evidences which were in the first scriptures not come to them? And had We manipulated/destroyed them with a punishment before this, they would certainly have said: “O our Rabb! If only you had sent us a prophet so we could have followed Your Ayat before we became humiliated and disgraced!”

¹³⁵Say: “Everyone waits. So you, wait too. Indeed, you will know who owns the sound path and who follows the righteous path he is guided soon; ^{A-Waqi’ah 1-7}when that event occurs – and no one denies the occurrence of that event. That event is what brings down, raises – when the earth is shaken with shaking and mountains are broken down,crumbling and turn to dust and when you become three equivalent classes, ¹³⁵you will know.

(Ta-ha/132-136)

Verses 43, 44:

In this passage, it is stated that there are three paths to salvation, but the polytheists are not on any of them. The first addressee was the polytheists of Mecca, but today all humanity is the addressee of these verses.

These verses list the three qualities necessary for salvation as follows: A) to be privileged; B) to have a certificate or decree from Allah that they will be saved; C) to have the power to resist Allah.

Emphasizing that human beings do not possess all three of these qualities by posing some questions to their interlocutors that contain the answers within them, our Lord Almighty asks those who want to save themselves to come to their senses. It may be recalled that a similar statement was made in Surah Qalam:

³⁶What is the matter with you! How do you judge? ^37,38Do you have a written document that belongs to you in which you learn, in what it has been guaranteed: “whatever you choose/like in this world, it will definitely be yours”? ³⁹Or do you have covenants/oaths; commitments from Us for you which will last until the day of Qiyamat [Resurrection] stating “Whatever you judge will definitely happen”?

⁴⁰Ask those who deny Akhirat [Afterlife], which of them guarantees something like this? ⁴¹Or do they have partners? Then let them bring their partners, if they are truthful.

(Al-Qalam/36-41)

In verse 44, “Or they say: “We are a people that help each other/have power to withstand the punishment” indicates that the Meccan polytheists did not value those who followed the Prophet, considering themselves superior. This is similar to what some leading disbelievers among the people of Nuh (Noah) did:

²⁷Then the chiefs among the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb of his people said: “We see you only as an ordinary human like us. We see that nonone except the lowest ones of us who are narrow minded follows you. And we do not see any favor of yours against us. Rather, we think that you are liars”.

(Hud/27)

Verses 43-44 of the surah contain messages warning the infidels (the Meccan polytheists) to take heed from the stories narrated up to these verses.

In verse 43, the Meccan polytheists are directly addressed: “So, O Meccan polytheists, what is the obstacle preventing you from facing a painful fate similar to theirs [the ancient communities mentioned in the stories]? Are your infidels better than them? What is the distinction of the infidels among you compared to them? Or do you have a certificate of acquittal in the scriptures? Do the pages of the revealed books testify to your innocence, absolving you from the accusation of infidelity and denial? No; neither this nor that! You are no better than those ancient infidels. The pages of no book sent by Allah contain any document proving your innocence. Therefore, there is no alternative or path before you other than facing the same painful end as those who came before you.”

After this warning, in verse 44, the addressee changes, but the message is still directed at the polytheists, addressing the entire community: “Or do they say, ‘We are a community that helps each other and can take revenge’? These misguided ones, when they see their numbers, become enamored with their strength and, boasting about the size of their armies, say, ‘Victory is ours, no one can defeat us, no one can rout our armies.'”

From these questions, it is understood that the polytheists are reasoning incorrectly and, due to their miscalculations, are being driven step by step into a dead end. The next verse miraculously foretells the painful outcome awaiting them:

Verse 45:

⁴⁵Soon those people will be defeated, turn their backs and flee.

At that time, the Muslims, some of whom had migrated to Abyssinia in desperation, and others who were under siege in Mecca with the Prophet, were oppressed, very victimized, and some of them were almost starving to death:

²¹⁴Have you thought that you will enter Jannah [Heaven/Paradise] while what came to the people before you has not come to you? Poverty and hardship touched them and they were devastated; even the messenger and those who believed with him said: “When is the help of Allah?”. –Be careful! Indeed, the help of Allah is very close.-

(Al-Baqara/214)

During such a difficult period, it was not even possible to imagine, let alone claim, that this situation could be reversed. This is why the verse, which declared five years before the Hijrah that the Quraysh polytheists’ much-trusted and prideful strength would be broken, their large armies would be useless, and their system would collapse, is a miracle. For the news foretold by our Lord came true exactly as stated, and the polytheists suffered a bitter defeat in the Battle of Badr.

In this battle, which we recommend reading about in history books, the Muslims, numbering only 305, defeated the polytheist army of 1,000, which was far superior in equipment, and forced them to turn their backs and flee, just as the verse had stated.

The defeat the polytheists suffered in the Battle of Badr was neither their last defeat in this world nor the most severe and terrifying one they would face. This has always been and will continue to be the case.

Verse 46:

⁴⁶Actually, what is promised to them is that hour. That hour is truly more disastrous and more bitter.

In the previous verse, the polytheists were informed of the defeat they would face in this world. Starting from this verse, the most terrible and ultimate defeat they will face is described.

THE GREAT APPOINTMENT

The word ادهى [edhâ], which describes the situation the polytheists will face at “the Hour,” means “the greatest calamity and disaster from which there is no escape.”^[22] With this word, the polytheists are informed that their fleeing in defeat is not the end; at the appointed time (the Hour, the Day of Judgment), their situation will be even more dreadful and bitter. Thus, it is made clear that their defeat in this world is not the end but a beginning. The real defeat, more bitter than the one in this world, will occur at the Hour when they are promised punishment and will experience a great catastrophe. For the punishment of the Hereafter is more terrifying and bitter than all the punishments they have seen or will see in this world. From the flood to the hurricane, from the lightning to the fierce wind that hurls stones, up to the powerful and harsh seizure of Pharaoh and his allies, the punishment of the Hereafter is more horrifying and spine-chilling than all the worldly punishments described scene by scene in the Qur’an. There is no escape from it.

Verse 47:

⁴⁷Indeed, the criminals are in astray and madness.

Although this expression primarily refers to the Meccan polytheists of that time, the ruling of the verse is general. Therefore, the word “mucrimler” [criminals] in the verse refers to both those who associate partners with Allah, deny His power to resurrect after death, reject the resurrection, and falsify the prophets and their warnings, as well as those who, before and after that time, exhibited madness, folly, and misguidance, acquiring false information about Allah, the Prophet, the Hereafter, Paradise, and Hell, and thus went astray to destruction:

¹⁰And they said: “Will we really be in a new formation when we are lost within the earth?”. Indeed, they are the ones who consciously deny/disbelieve in that they will meet their Rabb.

¹¹Say: “The force in charge of death for you will take your lives³¹¹; will remind you one by one what you did in the past and what you failed to do while being obliged to, then you will be returned to your Rabb”.

¹²If only you could see the criminals before their Rabb hanging their heads, saying: “O our Rabb! We have seen and listened, now return us back so we may do a righteous deed, we surely believe now”!

¹³Had We willed, We would have given everyone the righteous path. Yet the word from Me has been decreed : “I will definitely fill Jahannah [Hell] with people of known, unknown, the past, the future³¹²all together”.

(As-Sajdah 10-13)

^11-14While they are shown to each other, the criminal will want to give away his sons, spouse and brother, all his family in which he was grown up and all who live on the earth as ransom to save himself from the punishment of that day.

^15-18Certainly not as that criminal thinks! That is a blazing fire that will call, burn one who turns his back, turns away, piles and hoards.

(al-Ma’aricjj/11-18)

⁴¹The criminals will be known by their marks and seized by their foreheads and feet.

⁴²Then you two, which of what your Rabb is capable of; His unique power, unequalled blessings do you deny?

⁴³This is Jahannah [Hell] which the criminals denied. ⁴⁴There they will go around between it and the scalding water.

(Ar-Rahman/41-44)

Verse 48:

⁴⁸On that day, they will be dragged in the fire on their faces: “Taste the touch of the heat of Jahannah [Hell] that scalds brains!”

This verse, which depicts another terrifying scene of the Day of Judgment, emphasizes that the punishment of the Hereafter is more bitter and dreadful than all worldly punishments.

As a recompense for their arrogance in the world, their pride in their strength, and their haughty attitude toward people, the criminals will be dragged face-first into Hell, and during this dragging, they will also be pushed, shoved, and humiliated.

Two other examples that describe these punishments are:

¹¹And the one who will be the unhappiest will avoid it. ¹²That one will burn in the greatest fire. ¹³Then, he will neither die nor live therein.

(Al-A’la 11-13)

⁵⁶Surely, We will soon throw those who have disbelieved in our Ayat into the fire. Every time their skins are roasted, We will replace their skins with other skins so they may taste the punishment. Surely, Allah is almighty, the One Who is the best law maker.

(An-Nisa/56)

The word سقر [sekar], which we mentioned in the analysis of Surah Muddaththir that it can have different meanings, here means “hell” and some of its features are mentioned in the following verses:

^26-30,36,37Soon I will drive the one who says “the Qur’an is nothing but the word of a human being” to the Saqar. Do you know what the Saqar is? It does not let remain nor leaves. It is what makes extraordinary plates/what is thirsty/what is seen from afar/what is an evidence for man/skin. Upon the Saqar is nineteen/many warners for those among you who wish to proceed/go ahead or stay behind/fall behind.

(Al-Muddaththir/26-30)

The phrase, “Taste the touch of Sekar [Hell]!”, which will be said to the criminals in Hell on the Day of Judgment, is a phrase that is in accordance with the Arabic custom and makes one feel as if the torment is about to begin right now, making one feel the touch in all organs and the self.

Verse 49:

⁴⁹Indeed, We formed everything; yes everything in a measure and a proportion.

The verse informs us that everything occurs within a predetermined measure [qadar] in Allah’s knowledge. Nothing in the universe happens in vain, aimlessly, or randomly. Everything is created according to a preordained plan for a specific purpose:

¹¹And Allah is the One Who has sent down water from the sky in a certain measure. Then We have given life to a dead land with it. Thus you will be brought forth.

(Az-Zukhruf/11)

¹The One Who sent down the Furqan as a reminder to His servants is the One Who is the most generous/the One Who gives abundant blessings! ²The One Who sent down the Furqan is the One to Whom the dominion of the heavens/universe and the earth belongs, the One Who does not take any child, does not have a partner in dominion and formed all things then determined them with a measurement.

(Al-Furqan/1, 2)

This verse, long after the time of our Prophet, was interpreted in ways inconsistent with its true purpose by certain groups, leading to the emergence of opposing schools of thought such as Qadariyyah and Jabriyyah. We do not find it necessary to relay these sects and their views, which have arisen through narrations. What we understand from this verse is the fact that our Lord has established tangible, scientifically observable laws in the universe and has shaped all beings with astonishing designs.

Scientists who maintain objectivity are the greatest witnesses to this: For instance, the renowned physicist Albert Einstein stated, “God does not play dice—God does not gamble with the universe.” Furthermore, Pope XII Pius said, “True science discovers God waiting behind every door.” In short, the laws of nature are entirely the signature of Allah.

⁴⁴All the heavens/universe, the earth and all that is between them purify Allah from all deficiencies. There is not anything that does not purify Allah from all deficiencies with His praise. But, you do not understand well their purifying Allah from all deficiencies. Surely, He is the One Who forbears, forgives much.

(Al-Isra/ 44)

¹⁸Allah, forces of the nature/harbinger Ayat and those knowledgeable ones that maintain justice and equity have witnessed that there is no deity except Allah. There is no god but the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker.

(Al-i Imran/ 18)

For this reason, in many verses, scholars are referred to as evidence for the existence and oneness of Allah, as well as for resurrection after death.

(Sayyid Qutb’s thoughts on verse 49 are given as an appendix at the end of the surah).

Verse 50:

⁵⁰And Our command is but one like blink of an eye; it is instant.

In this verse, it is implied to the Meccan polytheists that the painful fates of past infidels serve as a warning: “We have no need for preparation or time to bring about the Last Day. A single command from Us is sufficient.”

The Almighty Allah, through His unparalleled and perfect design, carries out His designs by employing His limitless power with the simplest gesture and in an instant. The magnitude of what is being executed is of no significance to Him. This is because “greatness” and “smallness” are distinctions based on human measurements. The differences in magnitude, as perceived and defined by humans through their limited capabilities, bear no meaning before Allah’s infinite power. Similarly, “time” is also a concept unique to humans, expressing a beginning and an end. However, since Allah is infinite in every respect, He is beyond time as well. Everything finite exists merely as a point within infinity; thus, to Allah, everything happens all at once, not bound by time or process. Beings come into existence suddenly, transform suddenly, change suddenly, and disappear suddenly. Just like all other entities in the universe, the creation of humanity was instantaneous for Allah. Their death happens in an instant, and their resurrection and judgment will also occur in an instant. In short, Allah has no need for time.

When Allah wills something, He merely says to it, “Be,” and it is.

⁸²Indeed, when He intends a thing, His command/affair is to say to that thing “Be!” and it immediately is.

(Ya-Sin/82)

The polytheists are reminded that all the deniers of the Divine Message throughout history have been destroyed with a single word, and they are warned that they too may suffer the same fate.

Verse 51:

⁵¹And surely, We manipulated, destroyed those who were like you. Then, is there anyone who thinks?

Although addressing the Meccan polytheists, this verse actually speaks to all of humanity, informing them that all past deniers of divine messages have been annihilated throughout history. It proclaims: “We destroyed infidels like you. You too are on the verge of destruction [that hour is near, the moon has split]. Before it is too late, come to your senses. Is there no one who filters what they see through thought and takes lessons?”

Verse 52:

⁵²And everything they did is in records. ⁵³Small and great, everything was written line by line.

Everything that led to the destruction of past societies is recorded without exception in books, in the registers of deeds. Therefore, the fate of the infidels does not end with their terrible annihilation. Since all they have done is written down and preserved, these books will be presented before them on the Day of Reckoning, where no detail will be overlooked, and they will be made to read them:

⁴⁹And the Book/the book of deeds will be placed. You will see the criminals fearful of it. And they will say: “O woe to us! What kind of book is this that it has enumerated all without leaving anything, small-great”. And they will find what they did present. And your Rabb does not treat anyone unjustly.

(Al-Kahf/49)

^13,14And We wrapped the recompenses of the deeds of every person around his neck permanently. And We will bring for him the book which he will find open on the day of Qiyamat [Resurrection]: “Read your own book! Your own self is sufficient for you today as an accountant against yourself!”.

(Al-Isra/13-14)

^28,29And you will see every community with a leader kneeling. Every community with a leader will be called to their own book: “Today you will be recompensed for the deeds you did. This is your book that speaks the truth to your face. Surely, We have been having what you did recorded”.

(Al-Jathiyah/28, 29)

Therefore, no one should think that their deeds will be forgotten:

^3,4And the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “The moment of Qiyamat [Resurrection] will not come to us”. Say: “Indeed it will. I swear by my Rabb Who knows the unseen, the unheard, the unfelt, the past and the future that it will come upon you to recompense those who believe and do amendatory deeds –those are the ones for whom will be the forgiveness and a remarkable provision-. Nothing in the heavens/universe and on the earth, even weighing as much as an atom, escapes from Him. All that which is smaller and bigger than this is in a clear book”.

(Saba/3, 4)

Verse 54:

⁵⁴Indeed, those who entered under the guardianship of Allah will be in Jannah [Heaven/Paradise), rivers/in the lights.

The gloomy scenes filled with bad news, fear, pain, capture, and destruction have now ended, and with this verse, a message of peace and happiness has begun, depicting scenes of joy.

The word نهر [neher] mentioned in the verse means “ABUNDANCE, EXPANSE.” However, it is also accepted that it is in the form of the plural of the plural, derived from the word نهار [nehâr=day], meaning “days, brightness.” Since there is no night in Paradise, the word is also appropriately understood in the sense of “days,” and its pronunciation as “nühür” in this meaning is also present.^[23]

Verse 55:

⁵⁵They will be in the “places of the seats of righteousness” in the presence of the most potent master, the ruler; in their place that is only for the righteous, in which it is not possible to lie, a position that has no possibility to perish.

MAK’AD-I SIDK

مقعد صدق [mak‘ad-ı sıdk] means “the assembly of sıdk, the seat of truth” or “a fixed position or status reserved for the truthful, where lying is impossible, and there is no possibility of perishing.” This position is interpreted as the “Secure Place” in Duhan/51-57. For detailed information, one should refer to those verses.

The phrases “the One with great power,” “the King whose power has no end,” “the Owner of vast dominion,” and “the King of kings” all refer to Allah. The tanwin (nunation) in the names “Melik” (King) and “Muktedir” (Almighty) signifies grandeur.

The mention of these individuals being “near” or “in the presence” of Allah does not imply physical proximity but rather denotes the ranks, status, and honors bestowed upon them. By stating that the God-fearing are in such a lofty presence, the security and comfort they will attain are emphasized. To better understand the positions and blessings offered by Allah to the pious, we recommend reading other related passages in the Qur’an. In particular, the verses Al-Waqi’ah/10-40 contain detailed scenes on this subject. These scenes of happiness are described in the Qur’an many times in various styles. For example:

^31-37Surely, there will be shelters/places of salvation; well-watered vineyards-gardens, grapevines, sprouts of same level; flower gardens, full water containers for those who have entered under the guardianship of Allah as a recompense and a sufficient blessings from your Rabb; Rabb of the heavens/universe and the earth and all that is between them; Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. They will not hear vain talk and lies there. –They are not capable of speaking before Him.-

(An-Naba/31-37)

Allah is the one who knows best.

Sayyid Qutb’s explanation of the verse Qamar/49:

We created everything, every object big and small, every being that can speak and those that are mute, all creatures that can move and those that cannot, all objects that existed in the past and those that exist in the present, all known and unknown creatures—in short, everything—according to a specific plan. This plan determines and limits the essence of every creature, its qualities, quantity, time, place, the beings surrounding it, the relationships between them, and its impact on the structure of the universe.

This brief verse points to an extremely vast, magnificent, and profound truth. The entire universe stands as concrete evidence of this truth. Any heart that confronts this universe as a whole, communicates with it, is influenced by it, and is aware of being a harmonious and coordinated part of the whole of existence, will not delay in grasping the essence of this truth. Everything in the universe is tied to a plan that achieves this absolute harmony. Every heart that confronts this universe as a whole carries the imprint of the outline of this comprehensive plan.

Then, scientific observation, experimentation, and research are employed. Through these methods and to the extent of human intellectual capacity, this truth is sought to be understood and comprehended as much as possible. However, the greater part and a more complete perception of this truth will always remain beyond what can be gained through scientific methods. The remaining part is perceived by human intuition, and the influence of the harmonious chorus of the universe assimilates this truth. This is because human nature itself is an inseparable part of this universe, every particle of which is created according to a plan.

Modern science has discovered some aspects of this truth and has comprehended as much as it can through its available methods. In the process, it has determined the volumes, masses, distances, and mutual gravitational forces of planets and stars. Through this, scholars have been able to accurately predict the locations of stars they have not yet seen. This is because the principle of harmony governing the universe dictates that the star must be in the place determined by the scholars. Later, they have observed that the star is indeed in the location calculated by them. This principle of harmony explains certain data observed by scientists regarding the movements of stars and subsequently confirms the accuracy of their hypotheses. The confirmation of these hypotheses shows that celestial bodies are distributed in space with extremely precise and planned proportions. These proportions neither change nor deteriorate over time.

On the other hand, modern science has also discovered the harmony that prevails on this Earth we inhabit, the balance among the conditions that, in accordance with the plan of the exalted Allah, make this planet suitable for a specific type of “life.” To such an extent that if we assume any one of these conditions is disrupted, life would either completely cease or would not have been possible to emerge in the first place. Let us consider together the volume of this Earth, its mass, its distance from the Sun, the temperature of the Sun, the angular value of the Earth’s tilt relative to its axis, the speed of the Earth’s rotation around itself and around the Sun, the Moon’s distance from the Earth, its volume, its mass, and the distribution of seas and lands on Earth. Let us add to these thousands of other phenomena not listed here. Among all these phenomena and conditions, there are meticulously planned measures and proportions. If even a single one of these proportions were to be disrupted, all balances would be overturned, and this imbalance would inevitably bring an end to the phenomenon of “life” on Earth.

Modern science has also discovered the harmony among the numerous factors that regulate life, between living beings and the conditions surrounding them, and among these conditions themselves. Indeed, this knowledge has provided humanity with the opportunity to grasp, to some extent, the great and profound truth emphasized in the brief verse mentioned above.

From these findings, we have learned that there is a continuously maintained balance between the factors that sustain life and existence and those that lead to death and extinction, both in the natural environment and in the structure of living beings. This balance is maintained to the extent necessary for the birth, existence, and continuation of life. However, the spread of life is not allowed to exceed the limits of the conditions for reproduction and nourishment of living beings in any given time period; in other words, the spread of life is halted at this limit.

I believe it would be beneficial to briefly touch upon this delicate balance among living beings here. As is known, while explaining a few earlier surahs, we examined in considerable detail the harmony and balance that govern the structure of the universe and the conditions of life on Earth. (For more detailed information on this subject, one may refer to our explanations regarding the FURQAN surah.)

The number of predatory birds that feed on small birds is limited. This is because these birds lay few eggs and brood infrequently. Moreover, they live only in specific regions of the world. On the other hand, they live for a long time. If predatory birds, in addition to their long lifespans, could also lay many eggs and live in every part of the world, they would either wipe out the species of small birds or significantly reduce their numbers. The fact that small birds are numerous and lay eggs frequently would not be enough to prevent this outcome. However, small birds have many functions on Earth, such as serving as food for predatory birds and contributing to human nutrition. Indeed, a poet expresses this truth as follows:
“The offspring of small birds are many,
While the mother hawk lays eggs one by one.”

As we mentioned earlier, this phenomenon is the result of a wisdom planned by the exalted Allah. The aim is to establish a balance between predatory birds and small birds in terms of the factors of survival and extinction.

Houseflies lay millions of eggs. However, the fly larvae that hatch from these eggs do not live longer than two weeks. If, in addition to this high rate of egg-laying, they lived for several years, houseflies would cover every part of the Earth, making it impossible for many living beings, especially humans, to survive. However, the infallible balance mechanism operated by the powerful “hand” that plans and governs the universe has established a balance between high reproduction rates and short lifespans, resulting in the order we observe.

Microbes, which are the most numerous, fastest-reproducing, and most aggressive creatures, are also the most fragile and shortest-lived. Billions of them die due to the effects of cold, heat, light, acids, blood secretions, and many other factors. Only a very small number of them can gain an advantage over animals and humans. If they were highly durable and long-lived, they would destroy life and all living beings.

All species of living beings are equipped with weapons that protect them against their enemies and prevent their extinction. These weapons are of various types and differ from one another. For example, while numerical abundance is one weapon, a strong physical structure is another. Between these two, there are various kinds of weapons.

Small snakes are equipped with weapons such as venom or the ability to quickly escape from their enemies. Large snakes, on the other hand, are equipped with the weapon of muscular strength. This is why very few species of large snakes are venomous.

The woodlouse, a species of creature quite inept at self-defense, is equipped with a foul-smelling, burning substance. It secretes this substance onto any creature that touches it, thereby protecting itself from its enemies.

Gazelles are equipped with the weapons of fast running and the ability to leap very high, while lions are equipped with the strength of their limbs and the ability to tear apart their enemies. In short, every creature, big or small, has a unique protective weapon against its enemies.

After the female egg is fertilized by the male sperm, it attaches to the wall of the uterus. This fertilized egg is extremely voracious. It erodes the surrounding wall, creating a pool of blood suitable for its absorption and development. The umbilical cord, which connects the fetus to the mother and serves as the nutritional channel until birth, is created in a length appropriate to the requirements of its purpose. That is, this cord is neither so long as to cause the nutrients it carries to spoil, nor so short as to allow the nutrients to flow too quickly and disturb the fetus.

At the end of pregnancy and the beginning of the birth process, the mother’s breast secretes a yellowish-white fluid. As a remarkable work of the exalted Allah’s artistry, this fluid consists of dissolved chemical substances that protect the newborn against diseases. On the second day of birth, milk begins to form in the breast. Again, in accordance with the unique plan of the exalted Allah, the amount of milk flowing from the mother’s breast increases day by day, reaching two and a half liters by the end of one year. However, in the first days of birth, the amount of this milk does not exceed a few hundred grams. The miracle of mother’s milk is not limited to the increase in its quantity parallel to the child’s growth. Additionally, the types and proportions of the substances that make up the milk also change over time. Mother’s milk, which is a watery fluid containing very little starch and sugar in the first days after birth, gradually thickens; the proportion of starch, sugar, and fat in it increases. This development occurs day by day at a pace that keeps up with the continuous growth of the child’s tissues and systems.

If we examine the various systems that make up the human organism, their functions, their modes of operation, and their roles in the organism’s survival and health, we will be amazed to see how carefully they are planned and how precisely they are designed. We will determine that the exalted Allah’s powerful hand governs every living organism, every organ, and even every cell, keeping them under His supervision and control. Here, we cannot describe in detail how all these astonishing mechanisms work. Let us briefly touch upon the extremely sensitive planning in just one of these systems: the endocrine system. Each of these glands is like a small chemical products factory. They provide the organism with the necessary chemical compounds. The chemical compounds they secrete are so effective and powerful that even a dose of one part in a hundred million can produce extremely significant effects in the human body. These glands work in such a way that the secretion of each one complements the effects of the others. All we know about these secretions is that they are extremely complex compounds, and any short-term change in their dosage can lead to dangerous levels of destruction in the organism’s structure.

On the other hand, the systems of animal organisms vary and differ depending on the species of the animal, its living environment, and its living conditions. The mouths of lions, tigers, wolves, hyenas, and all other predatory animals that can only feed on the flesh of other animals they hunt in the desert are equipped with cutting teeth and strong molars. These animals have strong leg muscles since they rely on muscle strength when attacking their prey. Additionally, their legs end with sharp claws and talons. Their stomachs also secrete acids and enzymes capable of digesting meat and bones.

In contrast, the organic systems of domesticated animals that graze on grass differ: The digestive systems of these animals are designed to adapt to the conditions of their living environment. Their mouths are quite wide. Their molars and canine teeth are not hard and strong. Instead, their mouths are equipped with shredding, sharp teeth. This allows them to quickly consume grass and plants in a single swallow. Thus, they fulfill their purpose of providing their senses to humans. The Almighty Allah has created the systems of animals belonging to this class with extremely astonishing characteristics: The grass and plants hastily swallowed by these animals first descend into the “iskembe” (rumen). This serves as a food storage. Once the day’s work is over and the animal enters a state of rest, the stored food moves to the “borkenek” (reticulum) of the stomach and is then regurgitated into the mouth. After thoroughly chewing this swallowed food for the second time, the animal sends it to the third chamber of the stomach, the “kirkbayir” (omasum), from where it moves to the fourth chamber, the “sirden” (abomasum).

The purpose of this long digestion process is to protect these types of animals. This is because, while grazing in the meadow, they often face the danger of being attacked by predatory animals. Therefore, they must quickly obtain their food and retreat to safe resting places as soon as possible.

Science states that the process of rumination is essential and even vital for these types of animals. Because grasses are made up of cells covered by cellulose membranes, they are difficult to digest. The animal requires a long time to digest these plants. If it did not ruminate and lacked the “iskembe” chamber to store the food hastily swallowed, the animal would have to spend an extended amount of time grazing, nearly a full day, yet still fail to obtain sufficient food. Moreover, its muscles would become excessively fatigued during the chewing and swallowing processes. However, thanks to the process of rumination, the animal stores the food it hastily takes into its mouth in the “iskembe,” where it ferments and softens slightly before being regurgitated for re-chewing, grinding, and finally swallowing. In this way, the animal can easily graze, obtain its food, and digest it efficiently. How exalted is Allah, who has designed all these conveniences.

The beaks of predatory birds, such as owls and hawks, are hooked and sharp to tear flesh. In contrast, the beaks of geese and ducks are broad and flat like scoops. This shape makes them suitable for foraging in mud and water. On the sides of their beaks, there are small saw-like teeth that help cut reeds and grass.

The beaks of chickens, pigeons, and other birds that feed by picking up grains from the ground are short and blunt, designed for gathering grains. However, for instance, the seagull’s beak is quite long. A pouch resembling a fishing net hangs from the lower part of the beak since the primary food source of the seagull is fish.

The beaks of hoopoes and woodpeckers are somewhat long and blunt. This shape makes them suitable for searching for insects and larvae that live mostly underground. According to scientists, if a person observes a bird’s beak, they can determine what type of food it eats.

The remaining parts of birds’ digestive systems are also of an extremely astonishing structure. Since they lack teeth, they are equipped with a “korsak” (crop) and a “taslik” (gizzard) to digest their food. Birds swallow pebbles and hard materials to aid in digesting the food stored in their “taslik.”

If we were to examine all species and types of animals in this manner, our task would be prolonged, and we would deviate from the method of this tafsir book. Therefore, let us hasten our steps and move to a single-celled organism, the “amip” (amoeba). Let us do so to magnify the hand of the Almighty Allah upon this tiny creature, His watchful oversight over it, and the precise plan regulating its life:

The amoeba is a small-bodied creature. It lives near lake shores, in swamps, or on the stones carried by flowing waters. It has no eyes but perceives through “eye spots.” Its mass is amorphous, meaning it changes shape according to the environment’s conditions and needs. When it moves, some protrusions extend from its body. It uses these protrusions like feet to move in the desired direction. For this reason, these protrusions are called “pseudopodia” (false feet). When it finds food, it captures it with one or two of these protrusions, secretes a digestive fluid onto it, absorbs the useful nutrients, and expels the waste outside its body. This tiny creature takes in oxygen from water and performs respiration with its entire body.

Let us reflect on the fact that this minuscule, invisible creature lives, moves, feeds, breathes, and expels waste. When it completes its growth, it divides into two, and each section becomes a separate living entity.

The astonishing aspects of plants are no less remarkable or awe-inspiring than those seen in humans, animals, and birds. The meticulously measured plan observable in them is no less significant or striking than the design seen in other living beings. In summary, He has created everything and arranged it according to a preordained plan. (FURQAN/2)

It must be noted immediately that this planning and designing matter is far more significant and extensive than what we have described. All movements, developments, and flows in this universe, whether great or small, are bound by a specific plan and preordained design. Every historical event, every emotional reaction in the human conscience, and every breath a person takes have their place within this determined plan and preordained design. The time, place, and conditions of this very breath we take are entirely planned. This breath, just like major and significant events, is connected to the order of existence and the general movement of the universe, considered within the framework of universal harmony.

Let us look at a lone tree growing in the middle of the desert. It stands there according to this specific plan and has performed its function in connection with the whole of existence since the moment it sprouted from the earth. The tiny ant crawling on the ground, the bird flying in the air, the single-celled creature swimming in the water—all are as bound to the plan and preordained design as the vast planetary systems and massive celestial bodies.

Everything is bound by a plan in terms of time, place, quantity, and form; there is harmony among all conditions and circumstances. For instance, let us consider the event of Prophet Ya‘kub marrying a second woman, the mother of Prophet Yusuf and Bunyamin. This event was not merely a personal or individual occurrence as initially perceived. It happened according to a divine plan, which would unfold in the following stages. The brothers of Prophet Yusuf would become jealous of him, take him away, and throw him into a well—but they would not kill him. A passing caravan would find him, take him out of the well, bring him to Egypt, and sell him. Thus, Prophet Yusuf would grow up in the palace of the chief minister, whose wife would desire to share her bed with him. He would resist this temptation and would be thrown into prison. Why? Because there he would meet the king’s servants and interpret their dreams. Why? The events would reach a point where answering this question would be impossible. Some would insistently ask: Why? O Lord, why is Prophet Yusuf suffering? Why does this prophet lose his eyesight due to the sorrow he endures? Why does innocent Yusuf have to endure so much pain? Why? After a quarter-century of suffering, the first answer to these questions comes: Because the divine plan was preparing Prophet Yusuf to take responsibility for feeding the people of Egypt and the surrounding nations during the seven years of famine. Then why? So that Prophet Yusuf could reunite with his parents and siblings. Because from this family, the Israelites would emerge; Pharaoh would oppress the Israelites, and then Prophet Musa would come forth from among them. His life, too, would be shaped by numerous events bound to the divine plan. Then, following these, many events, developments, and movements would arise that would shape the course of human history and influence the lives of people worldwide.

Similarly, let us consider the marriage of Prophet Ya‘kub’s ancestor, Prophet Ibrahim, to Hajar, a woman from Egypt. This event, too, was not merely a personal or individual occurrence. On the contrary, both this event and other events in Prophet Ibrahim’s life led to his departure from his homeland of Iraq and his journey to Egypt. There, he married Hajar, who bore him a son, Isma‘il. Isma‘il and his mother settled in the region where the Ka‘ba stands today. Ultimately, from the descendants of Prophet Ibrahim in this peninsula, Prophet Muhammad was born. This peninsula emerged as the most suitable environment for the birth of Islam. In the end, the greatest event in human history took place.

Behind every event, every beginning, every end, every step, every transformation, every renewal, and every distant thread of destiny lies the divine plan of the Almighty Allah. The divine plan is valid, comprehensive, measured, precise, and profound.

At times, people see the near end of this thread but cannot perceive its distant end. Sometimes, the span of time between the beginning and the result of an event surpasses human lifetimes. Because of this, people fail to perceive the wisdom in the event’s connection to the divine plan. They grow impatient and make suggestions such as, “It should be like this; it should be like that.” At times, they become angry and speak recklessly.

However, the Almighty Allah teaches people through this Qur’an that everything is bound to the master plan, and people should entrust all matters to the One who controls all affairs. Thereafter, for peace and security, they should continue their path in harmony and alignment with the divine plan. With the companionship of this plan, they should take firm, secure, and unwavering steps forward.

The Almighty Allah has regulated the volume, shape, function, task, time, place, and harmonious relationship of every unit of existence in this vast universe.

The compositions of both the universe itself and all beings within it truly astonish mankind and fundamentally refute the notion of “coincidence.” As human knowledge advances and as new examples of the harmony governing the universe’s laws, processes, and units of existence are discovered, people better comprehend the meaning of this striking verse and gain a broader perspective of its scope. Let us reiterate: He has created everything and arranged it according to a preordained plan.

Let us see what A. Cressy Morrison, one of the former presidents of the New York Academy of Sciences, states in his book Man Does Not Stand Alone:

“Another point that terrifies man is the fact that nature has been arranged in its present form with such an exceptional delicacy. For example, if the Earth’s crust were only a few meters thicker than it is now, carbon dioxide would absorb one of the oxygen atoms, and as a result, plants would not be able to survive.

If the atmosphere were thicker than it is now, the millions of meteors that burn outside the atmosphere would strike various regions of the Earth. These meteors fall at speeds ranging from 6 to 40 miles per second. In such a case, they could ignite everything combustible. If these meteors fell at the speed of a bullet, they would crash into the Earth, causing horrifying consequences. If a meteor fragment falling at a speed ninety times greater than that of a bullet were to hit a person, the sheer heat effect would tear them apart.

The atmosphere has precisely the required thickness. This precise thickness allows for the transmission of chemically effective rays needed by plants. Moreover, it kills microbes and enables the development of nutrients. Furthermore, unless a person remains in the sun for an extended period, they are not harmed by these rays. For centuries, despite the Earth emitting numerous toxic gases, the air has not been polluted; it remains clean and maintains the balanced ratio necessary for human survival. The massive bodies of water covering the Earth’s crust, the oceans, sustain this great balance. Life, food sources, rain, a habitable climate, plants, and, ultimately, human existence all owe their survival to this vast body of water.”

In another section of his book, the author states:

“If the proportion of oxygen in the air were not 21% as it is now, but instead 50% or higher, all flammable substances on Earth could ignite at any moment. Then, the first spark from a lightning strike hitting a tree would turn an entire forest to ashes. On the other hand, if the oxygen proportion in the air were reduced to 10% or lower, life might eventually adapt to these conditions over centuries. However, in that scenario, many of the civilization’s capabilities that humanity has grown accustomed to—such as fire—would be absent.”

In the third section of his book, the author further states:

“What an astonishing balance and regulatory mechanism exist in nature. This balance has prevented any single animal species from dominating the world since the era of hard-shelled creatures. No animal species—no matter how predatory, large-bodied, or cunning—has been able to take over the Earth. Only humans have disrupted this natural balance by altering the habitats of plants and animals. However, before long, they have suffered heavy consequences from this misapplication through various disasters originating from animals, insects, and plant life.”

The event we are about to recount is a vivid example of how crucial these rules are in terms of human existence:

A few years ago, in Australia, a type of cactus plant was introduced from another location to prevent erosion. However, this plant spread so rapidly that it soon covered an area equal to the total surface area of England. It began to complicate the lives of both city dwellers and villagers, destroying crops and severely damaging agriculture. Yet, Australians could not find a solution to prevent the rapid spread of this plant. All of Australia faced the threat of being overtaken by this foreign and uncontrolled plant invasion.

As a result, entomologists conducted research in various parts of the world and eventually found an insect that lived solely on this cactus species, feeding exclusively on its leaves. This insect reproduced quickly and, since there was no natural enemy for it in Australia, it soon halted the spread of the cactus plant. Eventually, its own reproduction slowed down, and one day, only a minimal population of this cactus species remained—just enough to prevent its uncontrolled proliferation.

As seen, nature is always governed by rules and balances, and these balances are always beneficial.

Why has the mosquito, which transmits malaria, not been able to spread across the entire world? In the past, either our ancestors perished from the diseases it carried, or they developed immunity to the microbes it transmitted. The same question can be asked regarding the mosquito that spreads yellow fever. At one point, this mosquito advanced so far north that it managed to reach New York City in a single season. The same applies to mosquito species commonly found in colder regions. Why has the nocturnal mosquito not developed in a way that allows it to thrive beyond its native warm regions and reach a level of effectiveness capable of exterminating humanity? Until recently, humans lacked any protective measures against cholera, plague, and many other deadly microbes. They lived in an age of ignorance, entirely unaware of protective vaccines. When one considers all these factors, it becomes evident that the continued existence of the human race, despite such opposing factors, is truly a remarkable phenomenon.

Insects, unlike humans, do not have lungs. They perform respiration through tiny tubes. However, when insects grow larger, these tubes can no longer provide an adequate flow of oxygen proportional to their increased body size. For this reason, no insect species exceeds a few centimeters in length. Their wings also do not grow excessively. Due to these physiological limitations and the restricted function of their respiratory system, no large-bodied insect species exists in nature. This limitation has restrained the growth of all insect species and has prevented them from dominating the world. If this natural barrier did not exist, the human race would not have survived. Imagine an encounter between a normal human and a wasp the size of a lion or a spider of that magnitude. What would become of that person?

Beyond these examples, there are astonishing and incredible regulations in animal physiology, of which very few people are aware. However, if these regulations did not exist, no animal, and even no plant, could continue to exist.

It becomes apparent that as human knowledge advances, it continually uncovers new signs of the Almighty Allah’s remarkable craftsmanship in His creations and the fine order in the universe. As a result, each day, people gain a deeper understanding of the divine statement in the Qur’an: He has created everything and arranged it according to a preordained plan.^[24]

^[1] Buhari, “Tefsir Kitabı”, no: 385.

^[2] Buhari, “Tefsir Kitabı”, no: 386.

^[3] Buhari, “Tefsir Kitabı”, no: 387.

^[4] Buhari, “Tefsir Kitabı”, no: 388.

^[5] Buhari, “Tefsir Kitabı”, no: 389.

^[6] Lisanu’l-Arab; v. 5, p. 107

^[7] Râgıb el-İsfehânî, el-Müfredât; p. 264, “Şakk” item.

^[8] Lisanu’l-Arab; v. 2 p. 539-543, “Hukm” item

^[9] (Kur’an araştırmaları gurubu; Kur’an hiç Tükenmeyen Mucize)

^[10] Lisanu’l-Arab, v 4, p. 695-697; sema item

^[11] (Lisanu’l Arab, “lvh” item )

^[12] Taj al-‘Arus; v. 4, p. 405; Lisanu’l-Arab; v. 2, p. 257

^[13] (Kurtubi; el Camiu li Ahkami’l Kur’an)

^[14] Tebyinu’l-Kur’an/İşte Kur’ân; v. 1, surah Fejr

^[15] (Razi; el Mefatihu’l Gayb , Kurtubi; el Camiu li Ahkami’l Kur’an; Fussılat 16’s interpretation)

^[16] (Lisanü’l Arab, “ğdv”item. )

^[17] See Surah Ash-Shams

^[18] Lisanu’l Arab, “hsb” item )

^[19] (Lisanu’l Arab, “shr” item )

^[20] (Razi; el Mefatihu’l Gayb)

^[21] Genesis [Creation], 19:1-29

^[22] (Taj al Arus; “dhy” item)

^[23] Lisanu’l-Arab; v. 8, p. 717, “Neher” item

^[24] Seyyid Kutub; fî Zilali’l-Kur’an; Qamar and Furqan surahs.