38. SURAH AL-SAD – Presentation of Islam and Quran

INTRODUCTION TO SURAH AL-SAD

Surah Sad, named after the truncated letter ص [sâd] in the first verse or the number 90 represented by this letter, continues the themes of the previous surahs. Like other Meccan surahs, it focuses on the principles of faith. The surah begins with the Qur’an as proof, addresses the opposition of the polytheists to the Prophet, and recounts sections of the lives of ancient tribes. Notably, the story of Adam, Iblis, and the angels, a pivotal chapter in the Qur’an, is introduced here for the first time. Toward the end of the surah, the primary mission of the Prophet is emphasized.

Time of Revelation: It is well known that the Prophet’s public call to Islam in Mecca had a significant impact on the Quraysh elite. Particularly alarming to them was the conversion of ‘Umar ibn al-Khattab, a man of strong character and influence. This surah, which references the distress and confusion of the Quraysh leaders, was likely revealed around the time of ‘Umar’s conversion to Islam.

The alarm of the Quraysh is vividly described in historical sources such as the works of Imām Ahmad, Nasa’i, Tirmidhi, Ibn Jarīr, Ibn Shaybah, Ibn Abī Hatim, and Ibn Ishāq. The account is as follows:

The elders of Quraysh gathered and decided to mediate through Abu Talib, the Prophet’s uncle, in an attempt to reconcile with his nephew Muhammad (pbuh). They feared that if they harmed Muhammad (pbuh) after Abu Talib’s death, the Arab tribes would criticize them, saying: “When his uncle was alive, they did not dare touch Muhammad (pbuh), but after Abu Talib’s death, they attacked him.” Acting on this concern, a delegation of 25 prominent Quraysh leaders, including figures like Abu Jahl, Abu Sufyan, Umayya ibn Khalaf, ‘As ibn Wail, Aswad ibn Muttalib, ‘Uqba ibn Mu’ayt, Utba, and Shaybah, approached Abu Talib.

The delegation complained to Abu Talib about the Prophet and said: “Let Muhammad remain in his religion, and let us remain in ours. If he does not interfere with our religion, we will not interfere with his. We will leave him to worship as he wishes, provided he stops insulting our gods and spreading his religion among the people.”

Abu Talib then called the Prophet and relayed their proposal: “O my nephew! The elders of our people have come to me, seeking a fair agreement to end this dispute.”

The Prophet (pbuh) replied: “O uncle, I ask only for one word. If they accept it, not only the Arabs but the entire world will follow them.”

Hearing this response, the Quraysh leaders were initially taken aback and could not immediately refute such a reasonable offer. Regaining their composure, they asked: “What is that word?” The Prophet (pbuh) answered: “That word is laa ilaha illallah (There is no deity but Allah).”

Upon hearing this, the Quraysh leaders flew into a rage and stormed out, angrily complaining.

This rejection reflected the polytheists’ growing frustration as Islam continued to spread. The conversion of ‘Umar only deepened their alarm. The Prophet (pbuh) was a respected figure among the Quraysh, known for his unblemished character, intellect, and seriousness. His closest companion, Abu Bakr, was also highly esteemed for his honor, honesty, and intelligence. The addition of ‘Umar—a man of courage and authority—further solidified the position of the Muslims in Mecca.

Ibn Sa’d, in his work Tabaqat, narrates the same event, though he notes that this was not Abu Talib’s final illness. According to him, the incident took place during an earlier period when news of conversions spread rapidly through Mecca. As reports circulated of prominent individuals embracing Islam, the Quraysh sent multiple delegations to Abu Talib, pleading with him to dissuade the Prophet (pbuh)^[1].

According to commentators such as Zamakhshari, al-Razi, and al-Nisāburi, this particular delegation visited Abu Talib following ‘Umar’s conversion to Islam.

The first verses of Surah Sad allude to this confusion and arrogance among the Quraysh polytheists. It is clear from these verses that their rejection of Islam was not due to any flaws in the Prophet’s mission or message. Rather, their refusal stemmed from their blind adherence to the religion of their ancestors and their envy and pride at following a prophet from among their own people. This obstinate attitude, driven by arrogance rather than reason, led them to treat the Prophet’s invitation with disdain and hostility.

Meaning of the verses

¹Sad/90. The Qur’an which is the owner of the reminder/honor is the evidence that, ³We manipulated, destroyed many generations before them. And they called out one another. But it was not the time to be saved. ²On the contrary, those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb are in pride and dissension.

^4,5And they wonder that a warner has come to them from among themselves and those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “This is a magician, a person who lies excessively. Has he made all those gods one god? This is truly an amazing thing!”

^6,8And the chiefs among them walked forth: “Insist on your gods and do not turn away from your decision, word. This is truly what is expected from you. We have not heard this in the latest/another religion, this is only an invention. Has the Reminder/the Book been revealed upon him among us?” –Rather, they have insufficient knowledge about My reminder/the Qur’an, rather, they have not tasted My punishment yet.-

^9,11Or, are the treasures of mercy of your Rabb Who is the almighty, Who bestows much with them? Or, does the dominion of the heavens/universe and the earth and all that is between belong to them? Then, let them, who are combinations of various groups and who are an army defeated, ascend with every way, try whatever they can!

^12,13Before them, the people of Noah, Ad, Pharaoh, the owner of the stakes; who had glorious armies/who tortured as never seen before, Thamud, the people of Lot and the companions of Thicket denied. Here they all are the groups that spearhead.

¹⁴All of them denied only the messengers. Therefore, My punishment was justified. ¹⁵And these wait for nothing but a single scream which has no delay, not even as long as the blink of an eye.

¹⁶And they said: “Our Rabb! Hasten our share for us of the punishment before the day of account!”

¹⁷Be patient over what they say and remember our servant David who was the possessor of strengths. Indeed, he was the one who turned to his Rabb frequently.

¹⁸Indeed, We created the mountains in a structure that will be used for the benefit of the people. They always purified Allah with him from deficiencies. ¹⁹And We created the birds in such structure so that David and the people might benefit. All of them were to turn to him. ²⁰And We strengthened his kingdom. And We gave him the judgment and opportunity to say the word which separates the truth from falsehood.

²¹And have the news of those litigants come to you? When they climbed up to the private home of David.

^22,23When they entered the presence of David, he was afraid of them. They said to him: “Do not fear! We are two litigants. One of us treated unjustly to the other. Now, judge between us with truth, do not treat us unjustly and guide us to the soundness of the righteous path”. One of them said: “This is my brother. He has ninety nine ewes and I have one ewe. Yet, he said “Give it to me too” and he overpowered me in speech/defeated me in dispute.”

²⁴David said: “He has truly treated you unjustly in demanding to add your ewe to his ewes. Indeed many partners, many of those who live in a community treat each other unjustly. However, those who believe and do amendatory deeds do not treat unjustly. But how few they are!” And David became certain and understood that We tested him with various adversities thus rendering him purified-clean/mature. He asked his Rabb for forgiveness immediately, fell in prostration while he is away from associating others with Allah and turned.

²⁵So, We forgave this for him/forgave him. Thus it is! And indeed there is a closeness and a good place of return for him with Us.

²⁶O David! Indeed We/we have made you governor after the former governor in this land. Then, establish justice among the people with the truth, prevent injustice and chaos. Do not follow desire. Then, it will lead you astray from the path of Allah. Indeed those who go astray from the path of Allah; severe punishment is for them for they do not care about the day of account.

³⁰We bestowed Solomon to David. How excellent servant he was! Indeed, he was the one who turned to his Rabb frequently.

³¹When he was presented full-blood and ambling horses in the evening; and he said; “³²I love the love of wealth, property, benefits for the remembrance of my Rabb.” –At the end, they went behind the curtain.- He said: “³³Bring them back to me!”. Then, he started to stroke their legs, necks.

^34,35Indeed, We purified/matured Solomon through various adversities, distresses. And We left a corpse on his throne. Then he turned; “O my Rabb! Protect me/keep me free from material and spiritual stain and bestow/grant me a kingdom that would not belong to anyone else after me! Indeed, You are the One Who grants/bestows much”.

^36-38Then, We gave the wind that gently flowed by his command wherever he wanted, devils; all divers and master builders and the others who were chained to his service.

–³⁹This is Our gift which is not accounted. Now, if you wish, give to others or withhold without giving .-

⁴⁰Indeed, there is a closeness and a good place of return for him with Us.

⁴¹Remember Our servant Job! Once he called his Rabb: “Satan has touched me with agony, misery and distress.”

-“⁴²Go away from there now, fast and on foot! Here, a place to bathe, cold drink!”-

⁴³And We granted him his family and the like of those who were with them as a mercy from Us and as a reminder for those who have capability of understanding.

“⁴⁴And take a handful of grass, mint and basilica enough for your capital/spice-seller, set out to seek provision with it and do not be irresolute, do not go astray from the truth, do not commit sin.” Truly, We found him patient. How an excellent servant he was! Indeed, he was the one who turned to his Rabb frequently.

⁴⁵Remember Our servants Abraham, Isaac and Jacob, possessors of strength and foresight!

⁴⁶Surely, We purified them, made them pure with a purity of “patriotism/a longing for a free nation”. ⁴⁷And indeed, they are among the chosen and the best with Us. ⁴⁸And remember Ismael, Elisha and Dhul-Kifl [Ezekiel?]. They all are among the best.

²⁷And We did not form the heavens/universe, the earth and that is between them without a purpose. That is the assumption of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb. Woe to those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb because of the fire of Jahannah [Hell]!

²⁸Or, do We make those who believe and do righteous deeds like those corrupters in the world? Or, do We make those who have entered under the guardianship of Allah like those who stuck in evil by disbelieving in the religion-faith?

²⁹This is a blessed book which We have sent down to you so that those who have pure mind may think on its Ayat by reading/putting them in the order of revelation and may be reminded.

^49-52This is an honor/a reminder. Indeed, for those who have entered under the guardianship of Allah is a good place of return; gardens of Eden gates of which are open to them, wherein they recline and demand many fruits and drinks and with them are servants of same age and whose eyes see none except those before them.

⁵³This is what you are promised for the day of account. –⁵⁴Indeed, this is Our provision; there is no depletion for it.-

^55,56Here! Indeed, for the transgressors is the worst place of return; Jahannah [Hell] in which they will burn. –How an evil bed it is!-⁵⁷ It is scalding water and purulence. So let them taste it!

⁵⁸And there are others of its type, in doubles. ⁵⁹Here they are another group, rushing in as if they were thrown. No welcomes for them. Surely, they will be thrown into Jahannah [Hell].

⁶⁰They will say: “No, no welcome for you. It is you who have brought Jahannah [Hell] before us. What an evil settlement it is!”

⁶¹They will say: “Our Rabb, whoever brought this before us, increase his punishment in the fire more and more!”

⁶²And they will also say: “Why can not we see those men whom we assumed that they were among the evil? ⁶³We ridiculed/scorned them. Or, have eyes turned away from them?”

⁶⁴Indeed, this quarreling/dispute of the people of the fire is truth.

^65,66Say: “I am only a warner. And there is no deity except Allah Who is the One and the Only, the prevailing, Rabb of the heavens/universe, the earth and all that is between, very powerful, very forgiving.”

⁶⁷Say: “It; the Qur’an is great, important news. ⁶⁸And you are staying away from it. ⁶⁹When they were disputing one another, I had no information concerning the Qur’an; which is “full of the most exalted”. ⁷⁰It is revealed to me because I, yes I, am only an explicit warner.”

^71,72When your Rabb once said to the forces in the universe, ”Indeed, I am going to form a human from clay. Submit to him right away when I have proportioned him and given him knowledge”.

^73,74“Hereupon, all the forces in the universe submitted all together except Iblis/thinking ability. Iblis acted arrogantly and he was of the ignorant.”

⁷⁵Allah said: “O Iblis! What did prevent you from submitting to what I formed with my two hands/potency? Have you been arrogant? Or have you been among the haughty?

⁷⁶And Iblis said: “I am better than him. You formed me of energy but You formed him of substance.”

^77,78Allah said: “Then, get out of there, now you are expelled/you are the one who is killer, who produces untrue word and thought, who throws stones into darkness. Indeed, it is upon you that I will keep away from the good till the day of recompense”.

⁷⁹Iblis said: “My Rabb! Then, give me respite until the day they will be resurrected”.

^80,81Allah said: “Then, you are of those who are given respite until a certain time”.

^82,83Iblis said: “Then I swear by that You are the most exalted, the most powerful, the most honorable, the invincible; the subduer that, I will make all of them transgress – except for Your purified servants among them –“.

⁸⁴Allah said: “This is the truth. And the truth I say: “⁸⁵I will definitely fill Jahannah [Hell] of you and those of them who follow you; all of you”.

⁸⁶Say: “I do not ask you any payment for the Qur’an. And I am not of those who bring liabilities/who invent something by themselves, who bring burden, who bring trouble. ⁸⁷The Qur’an is only a reminder for the mankind. ⁸⁸And you will definitely know the information of it after a time”.

Analysis of Verses

Verse 1:

Sad/90

The explanations regarding the letter ص [sâd] at the beginning of this surah delve into the unique category of hurūf al-muqatta’, the “truncated letters” found in several surahs of the Qur’an. As noted in earlier discussions about ن [nūn] in Surah Qalam and ق [qāf] in Surah Qaf, the letter ص [sâd] is similarly enigmatic. In our view, this letter serves as either a code within the structure of the Qur’an, a numerical reference representing 90, or a symbolic warning.

Several interpretations have been suggested about the meaning of the letter ص [sâd], including claims that it refers to “a sea in Mecca,” “the sea from which the dead will rise,” “one of the names of Allah,” or “one of the names of the Qur’an.”^[2] However, these views lack solid evidence and cannot be trusted as definitive explanations.

Additionally, classical sources mention differences in recitation (qirā’āt) concerning sâd, some of which transform it into a meaningful verb rather than a standalone letter. These differences introduce various interpretations. Qurtubi outlines these alternative readings and their meanings as follows:

Ubey b. Ka‘b, al-Hasan, Ibn Abi Ishaq, and Nasr b. Asim read the letter د [dal] with a kasrah (esre) without tanwin as صاد [sadi]. According to this, صاد يصادى [sadi, yusadi = opposed, opposes] is derived from this. The word sadâ [echo] also comes from this. Accordingly, the meaning of the command sadi is, “respond to the Qur’an with your deeds.” That is, “approach it with your deeds, respond to it with your deeds. Fulfill its commands and stay away from its prohibitions.”
Al-Nahhās interpreted it as a directive to “read the Qur’an and attempt to read it.”
‘Umar ibn al-Khattab recited it as صاد [sâd] with a fatha on the letter د [dal], producing three possible meanings:

“Read,” as an encouragement to recite the Qur’an.
A grammatical adjustment caused by two consecutive soundless letters (to smooth pronunciation).
An oath, implying a vow similar to saying: “By Allah, I will surely do it!”

Another opinion holds that it is derived from hunting, suggesting “Muhammad (pbuh) captured the hearts of people until they believed in him and inclined toward his message.”
Ibn Abi Ishaq also recited it as sâdin, linking it to a majrūr oath with the omission of the oath particle. However, this interpretation was not widely accepted.^[3]

While these recitations and interpretations highlight the richness of the Arabic language and the Qur’anic text, the precise meaning of sâd—like all hurūf al-muqatta’—remains a matter of divine wisdom. It continues to inspire contemplation and reflection for those seeking deeper understanding of the Qur’an.

The Qur’an which is the owner of the reminder/honor is the evidence that,

This surah also begins with an oath(qasam) sentence, and the first verse is the “oath section” of the oath sentence. However, which verse constitutes the “response to the oath” is a matter of debate according to the existing verse order. This is because the conjunction بل [bel: but, rather] at the beginning of the second verse prevents this verse from being the “response to the oath” in the oath sentence.

In Arabic, the conjunction بل [bel], which is used to completely reverse the meaning of a given matter, is not used arbitrarily. This conjunction nullifies the previous judgment and presents a new one. However, in the current verse order, such a situation does not occur, and the conjunction بل [bel] does not serve to annul the sworn statement.

The Qur’an, which is the owner of the reminder and honor, is presented as the evidence in this surah. Verse 1 serves as the “oath part” of the oath sentence. However, determining which verse constitutes the “reply to the oath” remains a subject of debate due to the presence of the preposition بَل [bel] at the beginning of verse 2. This preposition complicates the structure because بل [bel], which is used in Arabic to reverse or negate a previously mentioned matter, is not used arbitrarily. It overturns a prior judgment and replaces it with a new one.

Thus, the “response to the oath” in the oath sentence must be a verse other than the second verse, and the conjunction بل [bel] in the second verse negates the judgment of a different verse, not the first verse. In this case, the oath sentence, so to speak, remains suspended. This is because, according to grammatical rules, the “response to the oath” should immediately follow the “oath section.”

If recalled, the same issue was encountered in Surah Qāf, where we examined potential verses within the surah that could serve as the “response to the oath.”

Most existing translations and commentaries have ignored this significant issue, failing to analyze the oath and the function of بل [bel] properly. By glossing over this grammatical nuance, the clarity and coherence of the surah’s message have been overlooked.

As we explained in the Presentation section of Tabyin al-Qur’an/This is the Qur’ân, the current order of the surahs and verses in the Mushaf was determined by the Companions based on their own understanding. This arrangement was not commanded by Allah or explicitly stated by the Prophet, and thus, it is not binding. Therefore, in order to resolve the structural issue here, we must search for a verse within the surah that can function as the “response to the oath”.

When the surah is carefully examined from beginning to end, it becomes clear that the “reply to the oath” could potentially be found in verses 3, 14, 54, or 64. With any of these verses, coherent oath sentences can be formed. For example:

¹The Qur’an which is the owner of the reminder/honor is the evidence that,

³We manipulated, destroyed many generations before them. And they called out one another. But it was not the time to be saved.

¹The Qur’an which is the owner of the reminder/honor is the evidence that,

¹⁴All of them denied only the messengers. Therefore, My punishment was justified.

¹The Qur’an which is the owner of the reminder/honor is the evidence that,

⁵⁴Indeed, this is Our provision; there is no depletion for it.-

¹The Qur’an which is the owner of the reminder/honor is the evidence that,

⁶⁴Indeed, this quarreling/dispute of the people of the fire is truth.

In our view, the response to the oath is the 3rd verse. This is because the other verses are in harmony with the flow of speech in their respective passages. If the verses other than the 3rd verse were moved immediately after the 1st verse as the “response to the oath,” the meanings of the passages they belong to would be disrupted. Therefore, there is no need to relocate these verses elsewhere.

The issue of which verse serves as the response to the oath in the 1st verse has been debated by many scholars. Mahdawi and Farra preferred the 3rd verse as the response to the oath,^[4] while Ibn Anbari stated that the response to the oath is ṣād (ص), though he also noted that there is no harm in considering the 3rd verse as the response to the oath.^[5] Apart from these, Ahfash suggested the 14th verse as the response to the oath,^[6] Kisa’i proposed the 64th verse,^[7] and some have also accepted the 54th verse as the response to the oath.^[8] Qatadah, on the other hand, stated that the response to the oath has been omitted and inferred the following meaning: “You are truthful in your prophethood, what is said to you is true, and the promise and the warning will surely come to pass.”^[9]

In our view, verse 3 naturally resolves the structural and thematic tension as the “reply to the oath”, maintaining the logical flow and coherence of the surah. If we place verse 3 immediately after verse 1, the sequence of the opening verses reads as follows:

“By the Qur’an, which is the owner of the reminder and honor, but those who disbelieve are in pride and dissension.”

This arrangement resolves the ambiguity, aligns with the grammatical requirements of an oath sentence, and preserves the integrity of the surrounding passages.

According to this arrangement, the surah begins with an oath sentence expressed with the testimony of the honorable Qur’ān, which is a reminder and an admonition. This oath sentence stands as a serious threat to the Makkan magnates. The details of the phrase before them, We manipulated, destroyed many generations in the response to the oath were, as will be recalled, also addressed in the narratives of past nations and their fates in the previous surahs.

MEANING OF THE DHIKR

The word الذّكر [dhikr] in the verse can be interpreted in three senses:

1) Dhikr: “Honor, value.”

The Arabs use the word dhikr to describe the honor, fame and value of a person. There are many verses in the Qur’an where dhikr is used in this sense:

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?

(Al-Anbiya/10)

⁴⁴And indeed, what has been revealed to you [the Qur’an] is truly a reminder/honor-prestige for you and your people. You will be questioned soon.

(Az-Zukhruf/44)

⁴Did We not raise your reputation high for you?

(Al-Inshirah/4)

2) Dhikr: “Remembrance, reminder, admonition.”

According to this meaning, the Qur’anic principles, rulings, promises, threats, parables and news from the lives of past societies are all dhikr. All the verses of the Qur’an, including the perfect, the mutashabih, and the parables, are not only moral exhortations but also reminders. The dhikr [admonition, reminder], which is always in the foreground in the Qur’an, is for people to come to their senses and turn to Allah alone.

3) Dhikr: “To explain the requirements of religion.”

Considering that the word dhikr has the above meanings, it is necessary to understand the expression dhikr Qur’an as “the glorious, exhortative, religious, exemplary Qur’an”.

they called out one another.

This expression means that when they were tormented in this world, they cried out for help, begged for help, and screamed for help. For the cry of those who are afflicted with torment is that they wail and cry out for help.

But it was not the time to be saved.

This means, “At that time, they believed, but it was too late. Their faith was useless.” The disbelievers’ faith and submission [iman-ı ye’s and iman-ı be’s] when they see and feel the divine punishment is explained in Surah Qiyamah under the title of “Forced Faith”.^[10] Our Lord’s message on this subject can also be seen in the following verses:

⁶⁴And when We seize those among them who are in luxury with a punishment, they immediately start to cry out.

(Al-Muminoon/64)

⁸⁵But their faith when they saw Our punishment did not benefit them. –Established way of Allah over His servants…- Thereupon lost the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb.

(Al-Mu’min/85)

Verses 4,5:

It is clear from the verses that the infidels’ bewilderment is due not only to their irrationality but also to their jealousy. In fact, this was not only the case with the Meccans, as many verses of the Qur’an indicate, but also with past societies. That is to say, the Meccans, like past societies, could not stomach the prophethood of one of their own. The Messenger of Allah, who was from their own tribe and clan, was just like them in worldly and human affairs. For this reason, the Makkan tycoons felt ashamed to obey him and submit to his proposals, and they could not accept that the messengership of Allah had been given to him from among them, that is, that he had been chosen from among them with this precious quality. The reason they gave for their refusal was that the Prophet was a human being, and they said: “He is a human being like us. He resembles us in his ancestry, his eating and drinking, his clothing and his daily activities. How is it conceivable, then, that such an exalted position and high rank should have been given to him from among us? This is a strange and astonishing thing.”

This reaction of the Meccan magnates against the Prophet is expressed in many other verses, one of which is as follows:

⁶⁸Have they not thought about the Qur’an at all? Or has there come to them that which did not come to their ancestors before?

⁶⁹Or did they not know their messenger so they are the ones who attempt to prevent the messenger from being known?

(Al-Mu’minun/68-69)

On the other hand, since the Meccan magnates saw that in their world of material things, the power and capabilities of a single agent were not enough to protect all of creation, they compared the unseen world, of which they had been told, with the seen world, and came to the conclusion that there must be many gods, each of whom must have undertaken some form of protection in order to protect this great world. Thus, these well-educated people with many achievements in their past could not avoid the shame of agreeing on polytheism, which is rejected by reason and nature. With their bogged down reasoning, they have also marveled, saying, “People have believed in more than one deity for centuries, and it is a wonder that one of them should come out and tell the people that they should believe in only one deity!”

However, what should truly be considered astonishing is if a prophet were sent as a being of a different nature, from a different realm, or as someone from another society with whom they had no acquaintance and did not share the same culture. This is because there would be no logic or benefit in sending as a prophet someone who does not share the same essence as the people, who does not experience their emotions, and who does not understand their problems. What aligns with reason and logic is that the warner [prophet] should belong to the same generation as the people, be familiar with their concepts, habits, traditions, and the details of their lives, and speak their language—so that mutual interaction can occur and he can fulfill his mission. Even in the selection of spies, the same principle applies; if a person who has been raised in the target country is unavailable, then the spy must be taught every detail, beginning with the language spoken by the people.

Only through such a connection can the warner [prophet] understand how people think, what they feel, what thoughts circulate within them, what weaknesses and deficiencies they struggle with, what inclinations, desires, and wishes they have, what tasks and efforts they can or cannot handle, what problems they face, what influences them, and what they are sensitive to… and only then can he be beneficial to that society. The success of both sides—both the people and the prophet—depends on this.

TAWHEED

In verse 5, the belief in tawheed, “the reduction of many gods to one God”, is the most important and foremost principle underlying the whole universe. Human life, and therefore the social order, can only find peace through this principle. Otherwise, it is not possible to have peace in individual lives and social orders. For this reason, care has been taken to establish the belief in tawheed. In every period of history, prophets have insisted on the concept of tawheed and have struggled relentlessly to establish the belief in tawheed.

Allah Almighty sent our Prophet Muhammad (pbuh) as the last warner to mankind to correct the deviations in the belief in tawheed that occurred later on, to remove the false additions to this belief, and to purify the mythological fallacies, which were the most advanced level of deviations, and made the Qur’an, which He revealed to him, a clear and unambiguous guide to the belief in tawheed. The belief in tawheed that permeates the entire fabric of the Qur’an, especially the verses revealed in Mecca, is a clear indication of the importance our Lord attaches to this issue.

The reason for placing so much emphasis on internalizing the belief in tawheed with all its requirements is that peace and happiness can only be achieved by living in harmony with the physical, biological and social laws established by Allah in the universe. Tawheed, which means “unification”, refers to the acceptance that the laws of the universe and the common law of human actions are determined by the same source and submission to this common law. This law of unity, which is directly accepted by non-human members of the universe, is a phenomenon that must be accepted only through conscious choice and commendable effort on the part of human beings. The Qur’an invites all humanity to this conscious choice and praiseworthy effort.

We will return to this subject in the analysis of verses 6-8.

ALLEGATION OF SORCERY, FALSEHOOD

The disbelievers, whose baseless beliefs and systems were shaken in the face of the sun of Islam, and who therefore did not know what to do, started a propaganda war against the Prophet based on lies that even they themselves did not believe. However, their objections against Muhammad, the son of Abdullah, whom everyone knew very well, and their slanders such as “He is a magician and a liar” did not work. Both the poor and weak, who were subjected to physical and mental torture, and the rich and powerful, who suffered material losses for their belief, did not leave the Prophet’s side after they became Muslims. Men were willing to leave their wives, women their husbands, fathers their sons, sons their fathers, and sons their fathers, and they even considered emigrating from their homeland, but nothing could distract Muslims from the Prophet’s call.

Driven nearly mad by this situation, the leaders of Mecca, as we have explained in previous surahs, not only sought to protect their own interests but also considered their standing among the masses. This time, they targeted the tribes coming to Mecca during the Hajj season and expanded their propaganda efforts to include them. They hoped that by resorting to this method, they could maintain their position among the masses. Although they knew that our Prophet was neither a magician nor a liar, the underlying reason for the Meccan leaders’ slander, “He is a magician, a great liar,” was to condition those coming to Mecca during the Hajj season against the new religion and our Prophet, and to prevent them from inclining toward the truth led by our Prophet.

These matters were narrated by the historian Ibn Ishaq as follows:

When the season of Hajj came, the elders of Quraysh gathered around Walid ibn al-Mughīra, who was old and experienced. Walîd said to them: “The season of Hajj is near. Ambassadors of the Arabs will come to you during this season. They have now heard what Muhammad has done. You should come to a consensus about him. Do not disagree and deny each other. Let not your words contradict each other.”

They said: “O Walid! You speak. Put forward a coherent opinion and we will say so.” Al-Walid said, “In fact, you say it, I am listening to you.” They said: “Let us call him a soothsayer.” Walid said, “No. By Allah, he is not a soothsayer. We have seen many soothsayers. This is not the words of the soothsayers, which are supposed to come from afar and are not understood.” They said: “Let us say that he has been struck by a jinn.” Walid said, “He is not mad. We have seen many jinn possessed, we know them. His words resemble their muffled voices, their penetration into people and their mischief.” They said: “Let us call him a poet.” Walid said, “This is not poetry. We know all kinds of poetry with its couplets, stanzas, open, closed and long. So this is not poetry.” They said, “Let us say it is magic.” Walid said, “We have seen many sorcerers and their spells. This is not like their incantations and knots.” Then they said, “Walîd, what shall we say?” Walid said, “By Allah, his word has a sweetness. Its root is firmly established. Its branches have borne fruit. No matter what you say about him, it will surely turn out to be nonsense. The closest thing you can say is, ‘This man is a sorcerer. He says something that works like magic, so that he separates son from father, brother from brother, husband from wife, and people from their relatives.” Having agreed on this, the elders of Quraysh got up and left. When the pilgrims began to come during the season of Hajj, they would sit on the roads of the people and tell everyone who passed by what Muhammad had done and tell them to beware of him…^[11]

Verses 6-8:

And the chiefs among them

As we mentioned above, it was the elders of Quraysh who made various attempts to perpetuate the widespread view in Mecca, namely that there should be many gods instead of one God, and to bring down the flag of tawheed raised by the Prophet.

MELE’ [LEADERS/COUNCIL]

The word ملاء [mele’], derived from the root ملئ [mil’], which means “to fill,” originally signifies “that which is full” [a depot]. Over time, it has come to be used metaphorically to refer to “leaders, chiefs, the prominent figures of a community, or the virtuous members of society.” They are called mele’ because they are “filled with the knowledge, experience, and understanding that is needed,” meaning they are not “empty individuals.” The word appears in the Qur’an 28 times in this sense. Arabs also refer to “morality” as mele’.^[12]

This term will later reappear as ملائ اعلى [mele-i a‘lâ], where it will be explained in greater detail.

These pitiful mele’ [leaders] of Mecca demand that the people remain attached to the traditions inherited from their ancestors, continue to worship their known deities, and pay no heed to the principles introduced by this new call. They insist that the people should not concern themselves with these matters because the leaders themselves will handle them; they will protect the people’s gods, beliefs, and interests in the best possible way. According to these Pharaoh-like individuals, the governed should have no thoughts, beliefs, or social behaviors of their own; people should simply serve them.

This mentality has never disappeared throughout history, and the strategies used to maintain control have remained fundamentally unchanged. Indeed, today’s oppressive rulers also employ similar methods to prevent the public from engaging with or thinking about issues that concern them. For illegitimate regimes can only sustain their existence by drowning the masses in baseless plans and trivial matters. It is never in the interest of these oppressors for the people to focus on their own problems and uncover the truth.

In Mecca during those days, the most serious threat awaiting these tyrants was the possibility that the people might lend an ear to the divine message that was emerging.

We have not heard it in the previous/any other religion

THE LAST RELIGION/ANOTHER RELIGION:

It is understood from this statement in the verse that one of the excuses that the Meccan polytheists put forward against the belief in Tawheed, which the Prophet emphasized, was that there was no such belief in theاخر [ahar=last/other] religion.

The word ahar means both “last” and “another.” If the meaning here is taken as “last,” then the term “last religion” refers to Christianity. The polytheists argued, “There is no such understanding of tawhid in the last religion; that religion has the concept of the Trinity. Just as we believe that Lat, Manat, and Uzza are gods of rain and fertility, and that the angels are the daughters of Allah, so too in the last religion, Jesus is considered the son of Allah.” In this way, they viewed Christianity, which had been distorted and lost its originality through myths, as being close to their own beliefs and sought support from Christianity against Islam.

If the word ahar is understood to mean “another,”^[13] then the leaders of Quraysh would say, “We have never heard anyone, nor any of the religions in neighboring countries, call for the absolute oneness of Allah [tawheed] as Muhammad does. Therefore, his call is nothing but a fabricated claim.” Indeed, up to that time, neither the neighboring Christians, nor the Zoroastrians in Iran and Iraq, nor their ancestors or the Arabs of that time had ever said, “There is no god but the One Allah.” People belonging to various religions in the surrounding regions, like the Meccan polytheists, would prostrate themselves at shrines, pray to various gods for desires such as having children or increasing their sustenance, make vows, offer sacrifices, and believe that these gods, from whom they thought they received blessings, would solve all their problems. Consequently, the Meccan polytheists’ statement, “We have not heard this in another religion,” means: “Muhammad’s claim that our gods and the gods of the people living around us have no share in Allah’s sovereignty and that all authority lies in Allah’s hands is a fabricated assertion that no one has ever made before. In other words, the monotheistic belief, which we have not heard from our ancestors and which does not exist in other religions, must be false.”

Has the Reminder/the Book been revealed upon him among us?”

It is clear from this statement that the fact that such an exalted position and high rank as prophethood was given to someone like Muhammad, who was physically no different from any other human being, was something that the polytheists of Mecca could not understand and could not digest. For this statement is a form of disbelief, which means “the prophethood should not have been given to him”. According to them, if prophethood, which is the highest rank a person can attain, is to be given to a person and to one of them, this person should be the most honorable of people. Muhammad, on the other hand, was not the most honorable and valuable of people in their eyes because he was not rich and did not have other positions and social opportunities. Therefore, they were of the opinion that he should not be given the prophethood. These poor people, who thought that honor could only be achieved through wealth, position and followers, could not accept that an ordinary person could also be honorable.

This attitude of the disbelievers towards the Prophet is also mentioned in other verses:

^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!”.

⁹⁴And what prevents the people from believing when the guidance/the Qur’an has come to them is only that they say “Has Allah sent a human as a messenger?”.

⁹⁵Say: “If it had been angels walking on the earth securely, We would certainly have sent down an angel as a messenger from the heavens/universe”.

(Al-Isra/90-95)

These measures, methods and values of the disbelievers have not changed today. Our Lord has explained the intentions of the Meccan disbelievers as follows:

²⁹Quite contrary, I gave enjoyment to them and their ancestors until the truth and a messenger who clarifies came to them.

³⁰And when the truth came to them, they said: “This is a magic and we are the ones who consciously deny/disbelieve in it”.

³¹And they said: “Why was this Qur’an not sent down to a great man from these two cities?”.

³²Are they the ones who distribute the mercy of your Rabb? It is We Who have distributed their livelihood among them in this simple worldly life. We have raised some of them above some of others in degrees so they may make use of one another for service. And the mercy of your Rabb is better than that which they accumulate.

(Az-Zukhruf/29-32)

The two cities of the polytheists mentioned in the verse refer to “Makkah” and “Ta’if.” These cities were home to their dignitaries and ruling elite. Whenever they encountered the message of a new prophet, their reaction was consistent with their historical behavior—they immediately sought to protect their leadership under the guise of religion or, if they were not already leaders, to use the situation to gain power.

When the influential figures of these cities learned that Allah Almighty had intentionally chosen Muhammad as a prophet—recognizing him as the only one truly worthy of the mission—and that He had granted him the treasures of His mercy, they responded with envy and fear. They worried that their authority would be undermined.

This approach by the polytheists toward the Prophet Muhammad mirrors the method used against the Prophet Sâlih, as previously mentioned in Surah al-Qamar:

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”.

(Al-Qamar/23-25)

This unchanging attitude of the polytheists will reappear in the events that took place between the prophet Noah and his people in the future:

²³And indeed, We sent Noah to his people as a messenger and he said to them: “O my people! Worship Allah. There is no deity except Him for you. Will you still not enter under the guardianship of Allah?”.

^24,25Thereafter, the chiefs among his people who were infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb said: “This is nothing but a human like you. He wishes to take precedence over you. Had Allah willed, He would surely have sent down the angels. We have not heard this among our ancestors. This is only a man possessed with madness. Then, wait for him in hope for a time”.

(Al-Mu’minun/23-25)

In the passage analyzed, one of the defining characteristics of the disbelievers is their jealousy. The historian Ibn Ishaq narrates a striking account of this jealousy:

Abu Sufyān ibn Harb, Abu Jahl ibn Hisham, and his ally Ahnes ibn Shurayq ibn ‘Amr ibn Wahb al-Saqafi, from the sons of Zuhra, secretly went out at night to listen to the Prophet (peace and blessings be upon him) reciting prayers in his home. Each found a separate spot and, unbeknownst to the others, began listening. They remained there all night, captivated by his recitation until dawn. When the morning came, they left, only to cross paths on the road. They reproached one another, saying, “Let us not do this again. If the common people see us listening to him, it could influence them.” Despite this resolution, the same scene repeated itself on the second night: each returned to their secret spot, listened until dawn, and left only to meet again and repeat their earlier admonition.

On the third night, unable to resist, they came back once more, listening throughout the night. At dawn, as they left and met again, they finally agreed, “We will not leave this place until we swear never to return to such behavior,” and they parted ways.

The following morning, Ahnes ibn Shurayq approached Abu Sufyān in his home and asked, “O Abu Hanzala, what is your opinion about what you heard from Muhammad?” Abu Sufyān replied, “O Abu Sa’labe, by Allah, I heard things I understand and whose meaning I recognize, but I also heard things whose meaning is unclear to me.” Ahnes replied, “I feel the same, by Allah.” He then departed and went to Abu Jahl.

When Ahnes questioned Abu Jahl about his opinion, Abu Jahl responded bluntly, “What have I heard? We have always competed with the sons of ‘Abd al-Manaf in honor and glory. They fed, and so did we. They carried burdens, and so did we. They gave, and so did we—until we were like two race horses neck and neck. But now they claim to have a prophet who receives revelation from heaven. How can we compete with that? By Allah, we will never believe in him or affirm his truth!” Hearing this, Ahnes left him and went away.^[14]

This historical account makes it clear that the primary motivation behind the Meccan polytheists’ opposition was jealousy. Abu Jahl, in particular, could not accept being bested repeatedly by the Prophet. The honor and distinction bestowed upon the Prophet, a status no one else could achieve, sparked envy and resentment among him and other prominent Meccans.

When viewed in the light of Ibn Ishaq’s account, the verses from the Qur’an paint a vivid picture. When the Quraysh elders were silenced by the Prophet’s arguments, they turned to one another and said, “Hold firm and remain steadfast in your gods. This is what is truly desirable!” In other words, they rationalized their opposition by claiming that Muhammad’s true intent was not to preach his religion but to seize power over them and their descendants. Convinced of this interpretation, they resolved that opposing him was the only path forward and departed Abu Talib’s house with this determination.

Rather, they have insufficient knowledge about My reminder/the Qur’an,

This statement uncovers the true reason for the disbelievers’ behavior. It shows that all the reasons they offer for their rejection are mere excuses. Allah’s declaration, “They are inadequately informed of My reminder/Qur’an,” can be understood as follows: “They deny Us, not you. They have never doubted your truthfulness. Their rejection stems from their ignorance of My Dhikr (reminder), the Qur’an; they lack sufficient knowledge about it. Thus, when you conveyed it to them as commanded, in accordance with the reminder I revealed, they immediately resorted to distortion. Yet prior to this, they had sworn without hesitation that you were truthful.”

Indeed, the doubts raised by the Meccan elites were nothing more than incoherent words. In contrast, the evidence affirming Muhammad’s (peace and blessings be upon him) truthfulness is clear and undeniable. It is inconceivable that the disbelievers could fail to recognize the validity of the proofs confirming his prophethood or the inconsistency of their excuses for rejecting him. Their primary issue lies with the Qur’an itself, referred to here as “dhikr.” They are bewildered by its profound expressions and the truths it reveals, which far surpass human speech. Yet, despite this, they refuse to believe that the Qur’an is from Allah.

The denial by the Meccan elites is explored in greater detail in Surah Al-An’am:

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)

rather, they have not tasted My punishment yet.-

The disbelievers who doubt the Qur’an are directly confronted with the threat of punishment in this statement. It can be paraphrased as follows: “They have abandoned healthy investigation, common sense, and contemplation because I have not yet subjected them to My punishment and have left them free. If they had experienced that punishment, they would not behave as they do now. At present, they feel far removed from torment. But once they taste it, they will never speak as they do now. For at that point, they will understand everything and cry out, just as those before them did—but it will be too late.”

It is well known that the Prophet warned them repeatedly that Divine punishment would come upon them if they persisted in their disbelief. However, the delay in this punishment, despite their continued rejection, led the disbelievers to question Muhammad’s (peace and blessings be upon him) truthfulness. This attitude is addressed in the Qur’an in Surah Al-Anfal as follows:

³¹And when Our Ayat were recited to them, they said: “We have listened, and if we willed, we could say something like this too. This is nothing but legends of ancient people”.

³²And once, they said: “O our Allah! If this is the truth itself that has come from You, then rain upon us stones from the sky immediately or give us a very painful punishment”.

³³But Allah would not punish them while you are among them. And Allah would not punish them as long as they ask forgiveness.

(Al-Anfal/31-33)

After threatening the skeptical disbelievers with torment, Allah Almighty began His response to the fact that they thought it was too much for Him to choose Muhammad, the son of Abdullah, as His messenger, by asking them a question.

Verses 9-11:

These verses are a direct response to the infidels’ objection: “Was there no one else besides Muhammad whom Allah would send as a prophet? Did the Dhikr truly come down on him?” This response can be understood as follows: “Since when have they had the authority to question Allah’s decision about whom to send as a prophet or interfere in His choice? The power and authority to send a prophet belong solely to the One who holds sovereignty over the heavens and the earth. If they claim to possess such authority and power, let them ascend to the heavens through their so-called means [and seize the sovereignty of the heavens and the earth]. That is, let them take control of the heavens, the earth, and everything in between, and manage the treasures of Allah. Then, perhaps, they can appoint prophets as they please.”

The Quraysh leaders’ repeated remarks questioning why Muhammad (peace and blessings be upon him) was chosen as a prophet—rather than one of their wealthy and influential men—are mentioned in various places throughout the Qur’an:

¹⁰⁰Say: “If you possessed the treasures of mercy of my Rabb, you would definitely withhold it out of the fear of being spent and depleted; you would not give anything to anyone. And, man is very stingy”.

(Al-Isra/100)

³¹And they said: “Why was this Qur’an not sent down to a great man from these two cities?”.

(Az-Zukhruf/31-32)

⁴⁰And indeed, these have gone to the town which had been showered with rain of destruction and evil. So, have they not seen it? Quite the opposite, these do not expect resurrection after they die.

^41,42And when they see you, they do not do anything except ridicule you: “Is this the one whom Allah has sent as the messenger? If we had not insisted on believing in our gods, indeed, he would almost have led us astray from our gods”. And when they see the punishment soon, they will know who is more astray in way!

(Al-Furqan/40-42)

THE GREAT MIRACLE: HARBINGER OF THE CONQUEST OF MECCA

The statement in the 11th verse, (They are) here, who are combinations of various groups and who are an army defeated! informs us that the infidels are, in fact, nothing but wretched beings. This can be understood in two ways:

A) They are a group that, unable to think rationally or present evidence, has been defeated and disgraced as a result of intellectual debate.
B) They are a makeshift, very weak army composed of various groups; therefore, they will be defeated and will not be able to protect what they possess.

The phrase here in the verse emphasizes that they will face defeat in the very place they denied, which is Mecca. In other words, the verse states, “They will be defeated in the same city. Perhaps they reject Allah’s Messenger, looking down on him with contempt, but a time will come when they will find themselves beneath the Prophet’s feet.” This, in our view, points to the conquest of Mecca.

If we recall, the message of the 11th verse was also conveyed in Surat al-Qamar with different words and a different style:

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.

(Al-Qamar/43-45)

The enemies of Allah and His messengers, regardless of their power or the extent of their resources, are destined to become nothing more than a “defeated army.” Even if they manage to sustain their oppressive rule over the earth for a time, they will ultimately find themselves in the very condition Allah describes in the verse. Allah Almighty lists examples of such tyrants from before the Qur’an’s revelation in subsequent verses. However, there is immense value in examining the examples of tyrants who came after the Qur’an’s revelation to witness how they were overpowered by the light of Islam.

For instance, the so-called “Crusader armies,” comprising forces from numerous countries and countless tribes, the mixed armies in the Gallipoli War, and the forces of the “seven powers” during the War of Independence, serve as clear and undeniable examples that affirm the meaning of these verses. These historical events illustrate how even the mightiest tyrants and coalitions have fallen before the truth.

Verses 12-14:

¹⁴All of them denied only the messengers. Therefore, My punishment was justified.

In these verses, the polytheists of Mecca are warned of punishments similar to those inflicted upon earlier communities, highlighting examples of peoples destroyed due to their unwise behavior. Among these, six groups are explicitly mentioned, serving as a direct warning and a veiled threat to the Meccan polytheists.

The description of Pharaoh as “the owner of the stakes” appears here, as it did earlier in Surah Al-Fajr. This phrase, rooted in old Bedouin terminology, figuratively conveys the idea of a “strong authority” or “unshakable, indestructible power.” ^[15] In Bedouin culture, the size of a tent symbolized the strength and status of its owner, with the number of stakes holding up the tent corresponding to its size and grandeur. A powerful tribal leader was often referred to as “the owner of a tent standing on countless poles.” Thus, this expression emphasizes Pharaoh’s immense power, wealth, and influence.

This description can also suggest that Pharaoh’s army was vast, well-equipped, and housed in grand tents supported by numerous stakes to reflect its size and splendor. Additionally, the phrase may imply that Pharaoh’s reign was bolstered by the strength of his soldiers and the loyalty of his inner circle, much like stakes that stabilize a tent.

The relationship between Pharaoh and stakes might also highlight his cruelty and brutality. The phrase could refer to methods of punishment where people were tied to stakes and left to be tortured by scorpions and snakes, or nailed by their hands and feet and abandoned to die. It may also allude to agonizing deaths by impalement on sharp stakes.

Another interpretation connects this term to Pharaoh’s monumental achievements, specifically the pyramids, which rise from the ground like massive stakes driven into the earth.

These varied interpretations of “the owner of the stakes” emphasize Pharaoh’s power, his tyranny, and ultimately his downfall, serving as a potent reminder to the Meccan polytheists who similarly rejected the truth.

Verses 15-16:

¹⁵And these wait for nothing but a single scream which has no delay, not even as long as the blink of an eye.

¹⁶And they said: “Our Rabb! Hasten our share for us of the punishment before the day of account!”

THE EXPECTED CRY

Two different meanings can be derived from the expression of the “expected cry” in the verse:

1) If the word الصّيحة [sayha] is taken to mean “the shouting when a crowd is attacked”, it is understood that the disbelievers will shout and scream because of the calamities that will befall them in this world. This meaning of the word is supported by the verses in Surah Yunus:

¹⁰¹Say: “Look what is in the heavens/universe and on the earth!” – And explicit Ayat/evidences/signs and warnings will not avail a people who will not believe. –

¹⁰²So, do they wait for the days like the days of those who passed before them? Say: “Wait! I am with you among those who wait”.

(Yunus/101-102)

Accordingly, a single blast is enough to destroy them and then they will not be given any opportunity. That is to say, it means a punishment that comes upon them all at once and suddenly.

2) The word “Sayha” means “the cry of doomsday at the first blowing of the sur(trumpet)”. Accordingly, the expression can be understood as “although they have not tasted My punishment in this world, it is ready for them in the Day of Resurrection, so let them prepare themselves for it”. There are also many verses that show that the word “Sayha” can be understood as “the cry of doomsday”, one of which is the following:

^49,50And while they are disputing between one another, they will come up against a single scream which will seize them. Then they will not be able to give even their wills. And they will not be able to return to their families, to the people close to them.

(Ya-Sin/49)

FAWAQ

The word الفواق [fawaq] is an idiom in classical Arabic, referring to “the time between two milkings of a camel.”^[16] It signifies a very short period, comparable to the phrase “in the blink of an eye.”

And they said: “Our Lord! Hasten our share of the torment before the Day of Reckoning!”

There is clear mockery in this statement of the polytheists. Because they did not believe in the Day of Reckoning, they foolishly and sarcastically demanded that Allah send down the promised punishment immediately, asking for their portion of the terrible torment without delay. What they failed to recognize, however, is that the delay in the punishment was due to Allah’s mercy and compassion for them, giving them time to reflect, repent, and turn to the truth. Rather than appreciating this mercy and expressing gratitude, they mocked it.

This mocking attitude of the polytheists is mentioned repeatedly in the Qur’an. A similar expression of their behavior can be found in Surah Al-Anfal, where their arrogance and derision are highlighted in the context of their denial and rejection.

³²And once, they said: “O our Allah! If this is the truth itself that has come from You, then rain upon us stones from the sky immediately or give us a very painful punishment”.

³³But Allah would not punish them while you are among them. And Allah would not punish them as long as they ask forgiveness.

(Al-Anfal/32-33)

Verse 17:

¹⁷Be patient over what they say and remember our servant David who was the possessor of strengths. Indeed, he was the one who turned to his Rabb frequently.

In this part of the surah, the narrative transitions from a reporting sentence to a constructive sentence in the subjunctive or imperative mood. Here, the Prophet is directly addressed and consoled in response to the Meccan polytheists’ lack of understanding, their arrogance, their denial of Allah’s punishment, their mocking demand for immediate retribution, and their rejection of Allah’s mercy.

In the following verses, the Prophet is reminded of several prophets who came before him—David, Solomon, Ayyub, Abraham, Ishaq, Ya’qub, Ishma’il, Elyasaa, and Zulquf—and their relationships with their Lord and their communities are described. This serves to strengthen the Prophet’s patience and endurance in the face of the denial, accusations, and slanders he faced from his own people. By reflecting on the lives of these prophets, it becomes evident how Allah continually watched over, guided, and protected His messengers at every stage of their lives.

It is as though the Prophet is being told: “Be patient with their words and look to the examples of the other prophets. Despite their power, wealth, and status, they were not exempt from hardship and were tested in various ways. The world is inherently filled with trials, and the highest ranks in the sight of Allah can only be achieved by enduring these hardships and persevering through fatigue and grief.”

This message aligns with earlier commands given to the Prophet. In Surat al-Qalam, he was instructed not to abandon his mission as Prophet Yunus had temporarily done. Similarly, in Surah Al-Balad, he was informed that hardships and difficulties are an inherent part of human life. These reminders prepared the Prophet in advance, instilling in him unwavering faith that Allah would protect and care for him, just as He did with the other prophets. They reinforced the understanding that he was under Allah’s watchful care at all times, and that his ultimate trust should rest in Him alone.

Be patient over what they say

It is evident from the stories revealed by our Lord that the lives of all the prophets were marked by trials, tribulations, and suffering. Yet, by enduring these hardships with patience, they matured and fulfilled their responsibilities to their communities in the best possible way. This verse underscores the critical role of “patience” in the success of the prophets.

THE FIRST EXAMPLE: PROPHET DAVID

In this surah, Allah Almighty first presents Prophet David as an example to our Prophet. However, Prophet David is not only set as an example but is also honored with the titles “our servant David,” “the possessor of strength,” and “awwab” (one who constantly turns to Allah). This verse is significant as it marks the first mention of Prophet David by name in the Qur’an.

Throughout history, Prophet David and his son Solomon have been the subjects of numerous baseless rumors. Notably, the Qur’an provides no validation for any of these claims. While it is beyond the scope here to address all these rumors, we will focus on those relevant to the verses at hand and evaluate them in light of the Qur’an. Our objective is to understand why the Prophet was shown the example of Prophet David and instructed to emulate him.

Prophet David is referenced in several places in the Qur’an, including Sad (17-30), An-Naml (15-16), Al-Isra (55), Al-An’am (84), Saba (10-11), Al-Anbiya (78-80), Al-Baqarah (251), and An-Nisa (163). These references begin with the detailed account in this sūrah (Sad 17-30), where his name appears for the first time.

From these verses, it becomes clear that Prophet David was a man of extraordinary patience and strength. He was honored by Allah as “our servant” and described as “awwab”—one who constantly turned to Allah. Prophet David purified even the mountains from evil qualities, deepened his understanding of Allah’s glory by reflecting upon creation, and was endowed with wisdom and the ability to render decisive judgment (fasl al-hitab). He was a person of faith and righteous deeds, devoted in prostration to Allah, and constantly under Allah’s protection. These qualities earned him a high status and nearness to Allah, making him beloved and respected among his people.

In addition, Prophet David was granted leadership (caliphate) due to his exemplary character and abilities. He was chosen by his people, blessed with a righteous son, Solomon, and praised by Allah as a “very good servant.” Allah taught him the skill of softening iron and crafting armor, highlighting his ingenuity and industriousness.

Because of these outstanding qualities, Prophet David was presented as a model for the Prophet Muhammad, with the message to emulate his patience, devotion, and strength in the face of challenges. This serves as a reminder that the path to greatness in Allah’s sight often lies through perseverance, humility, and steadfast reliance on Him.

who was the possessor of strengths.

The expression ذا الايد (ze’l-eydi, “the owner of hands”) in this verse signifies “the owner of forces” or “one with great strength.” It is derived from the plural form of yed (hand) or the infinitive of the verb iyada (to become strong) and is used figuratively here. Based on the descriptions in the Qur’an, this title was attributed to Prophet David because of his exceptional physical and moral strength, as well as his remarkable skills in military and political fields.

AWWAB

The word اوّاب [awwab], which means “one who turns a lot, turns a lot”, means – as we explained in the analysis of Qaf/33 – “one who repents of his sins and turns a lot and repents a lot”; “one who turns a lot in contemplation of Allah, turns a lot, turns a lot”; “one who turns away a lot from following his desires and passions while turning towards things other than Allah”; “one who does not accept anything other than Allah and absolutely abstains from everything other than Allah”. In other words, the awwāb is one who abandons his desires and rebellion and chooses obedience and consent to Allah. He abandons what Allah dislikes and follows the path that Allah recommends. Even a small deviation from this path frightens him. He repents a lot. He worships Allah, remembers Him and turns to Him in everything he does.

The Qur’an reports that David (a.s.) was an “awwab” servant in this sense.

Verse 18:

BOWING/SUBMISSION AND GLORIFICATION (TASBÎH)

The statement in verse 18 that the mountains glorify is similar in two other suras of the Qur’an:

^10,11And surely, We gave David from Us a favor and the birds; “O mountains! Turn with him!” And We made iron pliable for him: Produce many armors and measure in forming. –And you, do righteousness. Indeed, I am the One Who sees best what you do.-

(Saba/10)

⁷⁹Then We made Solomon to understand it immediately. And We gave them all judgment and knowledge. And We took mountains and birds under command/we created them in a way that people may benefit from them so they might purify Allah from all deficiencies along with David. And We are the Ones Who do.

(Al-Anbiya/79)

The submission of the mountains to David is a declaration of his exceptional abilities as a mountaineer and his capacity to endure and overcome the challenges of living in rugged, mountainous terrain. This emphasizes his strength and resilience, suggesting that he could lead a life akin to that of a commando or guerrilla, capable of navigating and mastering the harshest environments.

The term tasbîh has already been explained in Surahs Al-Qalam, Al-A‘la, and Qaf, and it has no connection to practices involving the use of 33 or 99-bead tasbîhs, nor to narrations attributed to Abu Hurairah about repeating “subhanallah” 33 times after prayers. In its true essence, tasbîh refers to “recognizing and introducing the Creator with all His attributes.” Without understanding this meaning, the phrase “the tasbîh of the mountains” in verse 18 cannot be properly interpreted. Over time, this phrase has been misunderstood, and baseless interpretations have been presented as if they were divinely revealed knowledge.

In short, tasbîh is the act of recognizing and proclaiming the Creator with all His attributes. If the word tasbîh is not well understood, the statement in the 18th verse about the mountains glorifying (tasbîh) will also not be correctly understood. Indeed, over time, this expression has suffered significant loss of meaning, and various baseless claims and explanations about how the mountains glorify (tasbîh) have been presented to people as if they were divine knowledge. We present a few examples of these:

Allah Almighty gave David (a.s.) a beautiful and powerful voice, which created a pleasant echo in the mountains. Due to the beauty of his voice, the birds would listen to him. Thus, the echo of the mountains and the chirping of the birds with David (a.s.) became a form of tasbîh. Muhammad ibn Ishaq narrated: “Allah Almighty did not give any of His creatures a voice as beautiful as He gave to David (a.s.), so much so that when he recited the Zabur (Psalms), wild animals would come close enough for David (a.s.) to catch them by their necks.”
Allah Almighty made the mountains subservient to David (a.s.). Therefore, they would move to the direction or place he desired. This movement of the mountains is a form of tasbîh because it signifies the perfection of Allah’s power and wisdom.
Ibn Abbas (r.a.) said: “When David (a.s.) began to glorify (tasbîh), the mountains would follow him, the birds would gather around him, and they would glorify (tasbîh) with him.”^[17]

Questions have arisen regarding how birds, lacking intellect, could glorify Allah. Some explain this by asserting that Allah instilled sufficient intelligence in them to recognize and glorify Him, presenting this as a miracle of Prophet David. Such interpretations have been widely accepted by both classical and modern exegetes, but they do not align with the actual message of the Qur’an.

The Qur’an consistently emphasizes that beyond the tasbîh of the mountains, everything in the universe, whether animate or inanimate, intelligent or not, glorifies Allah. This universal glorification reflects the inherent acknowledgment of Allah’s greatness by all creation, a reality that transcends human understanding. This broader perspective sheds light on the true meaning of “the tasbîh of the mountains,” moving beyond the literal interpretations and reinforcing the spiritual and metaphysical dimensions of this concept.

¹That which is in the heavens/universe and on the earth purified Allah from all deficiencies. And He is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

(Al-Hadid/1)

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)

⁴¹Have you not seen/thought about that which is in the heavens/universe and on the earth, that which flies in line [birds, bees, clouds, storms] purifies Allah from all deficiencies? Each of them certainly knows its purification and support/contribution to the nature. And Allah is the One Who knows best what they do.

(An-Nur/41)

See also Hadid/1; Hashr/1, 24; Saff/1; Isra/44; Ra’d/13; Nur/41; Jumu’ah/1; Taghabun/1; Anbiya/79; Zumar/75; Mu’min/7; Fussilat/38; Shu’arâ/5; A’raf/206.

DAVID WORKING IRON ORE IN THE MOUNTAINS AND MAKING TOOLS AND ARMOR

Since tasbîh, as explained earlier, means “recognizing and introducing the Creator with all His attributes,” it is clear that the tasbîh of inanimate beings is not through language but through their state. The state language of inanimate beings is their consistent behavior in accordance with the intrinsic qualities that define their internal and external structures. By fulfilling their designated functions based on the essential characteristics given to them by the Creator, inanimate beings demonstrate Allah’s perfection and sanctify Him from all deficiencies. In simpler terms, all beings, except human consciousness, glorify Allah through their inherent role in the natural order. This exception of “human consciousness” rather than “human beings” is important because the biological systems of the human body also glorify Allah in the same manner. For instance, the continuous beating of the heart, the ceaseless energy production by the mitochondria, or the precise functioning of the cardiovascular system in sustaining life are all ways in which these mechanisms glorify the Creator. Human consciousness, however, glorifies Allah only through deliberate will and effort, which is a unique distinction from other beings.

The extraordinary order of the universe speaks eloquently of the Almighty Creator’s power. The colorful blooms of flowers, the melodious chirping of birds, the evaporation and return of water as rain, snow, or hail, and the innumerable stars adorning the sky all serve as signs of Allah’s existence and attributes for those who reflect.

Even at the atomic level, often deemed the smallest unit of matter, the signs of glorification are evident. Each atom consists of a nucleus with positively charged protons and uncharged neutrons, surrounded by negatively charged electrons moving at immense speeds. Despite being part of what we consider inanimate, this motion within the atom is remarkable.

The forces within the atomic nucleus are so strong that the particles inside and outside the nucleus move at speeds approaching the speed of light, about 300,000 km/second.^[18]

Planets follow predictable paths in space, enabling scientists to calculate their positions and velocities over time. In contrast, electrons defy this predictability, appearing to occupy different places simultaneously. This incomprehensible movement, even within inanimate objects, has led some scientists to suggest that all matter possesses life in some form. The motion within the atom serves as a testament to the Creator’s magnificence. Each particle within the atom fulfills its purpose, showcasing Allah’s greatness and perfection.^[19]

This glorification is not limited to inanimate objects. Bees and ants, though small, display extraordinary ingenuity and organization in their lives, serving as evidence of Allah’s power and greatness. They glorify Allah in their unique ways, just as mountains do. The phrase “the glorification of the mountains” should be understood in this broader perspective of all creation fulfilling its intended role as an expression of Allah’s magnificence.

In verse 18, the mention of “evening-morning” conveys a sense of continuity, indicating actions that occur perpetually rather than just at a specific morning or evening. More detailed insights into this subject are provided in the analysis of Surah An-Nas. This continuous glorification of Allah by all creation underscores the profound connection between existence and divine purpose.

And We created the birds in such structure so that David and the people might benefit

The subjugation of birds to Prophet David has often been misunderstood, much like the concept of the tasbîh of the mountains. A literal interpretation imagines a choir of birds under Prophet David’s command, harmonizing day and night to sing praises such as “Subhanallah.” However, this interpretation oversimplifies and distorts the Qur’anic narrative.

To grasp the true meaning of the birds being under Prophet David’s command, it is essential to consider his life circumstances. Prophet David, as understood from historical accounts, including Hebrew history, spent part of his life as a guerrilla in the mountains. The mountains played a significant role in his life, and the Qur’ān acknowledges this by stating, “We made the mountains subservient to David.” This connection highlights his ability to adapt and thrive in harsh environments, drawing on the resources available to him.

The relationship between Prophet David and birds can be better understood by examining the Qur’anic descriptions of Prophet Solomon, who inherited this knowledge from his father. In verse 30 of this sūrah, the Qur’ān states, “And We bestowed upon David the prophet Solomon.” Additionally, in Surah Al-Naml (27:16), it is mentioned that Prophet Solomon was taught the “logic of birds” and other skills. These references suggest that the knowledge of utilizing birds was initially given to Prophet David and then passed on to Prophet Solomon.

Based on this, placing birds under Prophet David’s command means that he was granted the knowledge and ability to utilize their unique characteristics. For example, in Surah Al-Naml, the bird Hudhud (hoopoe) is described as having the ability to detect water sources and underground water beds. Similarly, falcons and hawks are skilled hunters, and doves possess remarkable navigation abilities and endurance. With Allah’s guidance, Prophet David likely discovered and applied the distinctive abilities of birds during his time in the mountains.

This practical understanding of the subjugation of birds emphasizes that it was not a miraculous choir of birds singing praises, but rather a demonstration of Allah’s wisdom in creating creatures with unique abilities. Through Prophet David’s knowledge and ingenuity, these abilities were harnessed for practical purposes, benefiting both him and his community. This interpretation aligns with the Qur’anic emphasis on the functional roles of creation and Allah’s guidance in enabling humans to utilize the natural world effectively.

OTHER BLESSINGS GIVEN TO DAVID (pbuh):

HIKMAH

The term al-hikmah (Arabic: الحكمة), which first appeared in the Qur’an in Surah Al-Qamar, is mentioned here for the second time. As we explained in detail in Surah Al-Qamar, hikmah briefly means “the principle, rule, or law that prevents oppression and chaos in society and ensures justice.” From this, it is understood that the Book given to the Prophet David (pbuh) contained the same kind of principles, rulings, and laws as those in the Qur’an. This is also confirmed by the fact that he was given the responsibility of khilafah (leadership, head of government). For it is impossible to imagine a state, government, or head of government without laws.

The fact that David, who was given hikmah (laws, rulings) and khilafah (leadership), is presented as an example to our Prophet (Muhammad) seems to be a preemptive sign that the path to leadership (head of state) would also be opened for our Prophet in the future.

FASL-I HITAB

As is known, people’s abilities to express their thoughts differ from one another. Some are good at oratory and can convey their messages more effectively through impressive expressions that listeners enjoy, establishing better communication with their surroundings. Others have weak oratory skills; what they say is unclear, and their speech bores their audience. They cannot convey their messages effectively and fail to establish healthy communication with their surroundings.

The expression fasl-ı hıtâb (Arabic: فصل الخطاب) in the verse indicates that the Prophet David was a person who spoke very eloquently and clearly, expressed his rulings openly, and conveyed his message to his audience in a very precise and understandable manner.

The term fasl-ı hıtâb also expresses decisiveness in rulings, firmness in decisions, and the accuracy of those decisions.

NOTE: Based on the word ishraq (Arabic: اشراق) in the 18th verse, a prayer called “the Duha (forenoon) prayer” has been invented. In narrations found in Tabarani, Muslim, Musnad, and Tirmidhi, attributed to Ibn Abbas, Ka’b al-Ahbar, and Abu Hurairah, it is claimed that “those who perform the Duha prayer will earn golden palaces in Paradise, that the Duha prayer is superior to all forms of charity, that the Duha prayer replaces enjoining good and all righteous deeds, and that those who perform two units of Duha prayer will have their sins forgiven, even if they were as numerous as the foam of the seas.”

Verses 21-26:

²¹And have the news of those litigants come to you? When they climbed up to the private home of David.

²⁵So, We forgave this for him/forgave him. Thus it is! And indeed there is a closeness and a good place of return for him with Us.

Of the prophets mentioned in this Surah, three—Noah, Lot, and David—require particular attention due to the fabricated stories that have been circulated about them. These unseemly tales, rooted in Isrā’īlīyāt (narratives from Jewish tradition), originate from the text known as the Holy Bible. Within its accounts are narratives attributing actions to these esteemed prophets that are unbefitting even for the most immoral of individuals. For instance, Genesis 9:20-29 describes an incident where Noah’s son Hâm allegedly molested his father after the flood. Similarly, Genesis 19:30-38 claims that the daughters of Prophet Lot intoxicated their father and committed incest with him to conceive children. Disgraceful accounts of Prophet David appear in II Samuel 11-12, where he is accused of committing adultery with Bathsheba, the wife of Uriah the Hittite, and orchestrating Uriah’s death in battle to marry her, resulting in the birth of Prophet Solomon.

It is unclear whether all Jews and Christians believe these accounts, which were recorded centuries before the Qur’an was revealed. However, these slanderous stories remain a part of biblical texts and continue to be read. Many works originating from Jewish tradition, particularly those published in the West, perpetuate these accusations. Unfortunately, such narratives from Jewish religious culture have also influenced some Muslim traditions of exegesis. Certain Muslim scholars adopted these legends uncritically, while others attempted to reinterpret or soften their implications. For example, the stories of David committing adultery and the woman becoming pregnant were omitted by some, while others sought to present the narratives in a more palatable form through reinterpretation.

Some exegetes have attempted to rationalize the Biblical stories with forced explanations.

Additionally, it is mentioned that this incident was not at all as the People of the Book (Ehl-i Kitab) narrated it. The actual event, as clearly understood from the Qur’an, is that Prophet David (Hz. Davud) expressed his desire to marry the wife of Uriah (or whatever his name was). This request was made not by an ordinary person but by a powerful ruler and an important figure. The woman’s husband, on the other hand, was an ordinary citizen. Although Prophet David made such a proposal, there was no element of coercion behind his offer. However, it was still impossible for an ordinary citizen not to feel overwhelmed by such a proposal. While Uriah might have been about to give a positive response to Prophet David, two righteous individuals from the public suddenly entered David’s presence and ostensibly asked him to make a decision regarding a dispute between them. Prophet David initially thought the case between them was a real incident and, after hearing the plaintiff, issued his judgment. However, while delivering this judgment, he reflected on his conscience and thought, “There is no difference between the proposal you made to Uriah and the proposal this powerful man made. After I characterized his proposal as oppression and made my decision, I was almost about to commit the same oppression.” Realizing this truth, he immediately prostrated and repented to Allah, abandoning his proposal.^[20]

If we think a little, we can understand that the incident unfolded as follows. Prophet David might have thought that it would be more appropriate for the woman to be the wife of a ruler rather than an ordinary man. Based on this thought, he heard about the superior qualities of the woman (Uriah’s wife) and likely conveyed such a proposal to her husband. At that time, such things were considered normal in society. For instance, if a man admired another man’s wife, he could unabashedly say to her husband, “Divorce your wife so I can marry her.” The person receiving such a proposal would not take offense; in fact, for the sake of friendship, he might even divorce his wife just so his friend could marry her. However, when Prophet David made such a proposal, he did not consider that the person he was addressing was an ordinary man. After all, Prophet David was not an ordinary person; he was also a ruler.

Even though there was no coercion in his proposal, the person he addressed could have perceived it as an order due to the qualities Prophet David possessed. If it was a symbolic case, it led Prophet David to reflect on the incident in his conscience, and as soon as he realized his mistake, he withdrew his proposal. Thus, the matter was closed. However, some time later, the woman’s husband was martyred during a war. After the man’s martyrdom, his wife became a widow, and Prophet David married her.

Nevertheless, the malicious mentality of the Jews turned this incident into a legend. Additionally, one of the reasons for fabricating such a disgraceful story was that a group of Jews had turned against Prophet Solomon (Hz. Süleyman) and became his enemies. Consequently, these individuals exaggerated the incident to defame Prophet Solomon (see Neml, note: 56). For this reason, the Jews fabricated a story claiming – God forbid – that Prophet David saw Uriah’s wife bathing naked on the roof of his palace, brought her to his palace, committed adultery with her, and when she became pregnant, sent her husband to a war against the Ammonites. They alleged that he ordered the commander, Joab, to “assign Uriah to a place where he could be killed.” After Uriah was killed, Prophet David married his wife, and from this union, Prophet Solomon was born. All these lies, slanders, and injustices were recorded by the Jews in the Kitab-ı Mukaddes (the Bible). Unfortunately, they are still being read to this day. Thus, they attempted to disgrace these two great figures bestowed upon the Children of Israel after Prophet Moses (Hz. Musa).^[21]

According to the narrations of Masruq and Sa’id ibn Jubayr from Ibn Abbas, Prophet David (Hz. Davud) made a proposal to a man, saying, “Divorce your wife so I can marry her,” and that is all.

Zamakhshari stated, “From Allah’s narration of the story of Prophet David, it is understood that Prophet David requested a man to divorce his wife.”

Jassas said, “The woman Prophet David wanted to marry was not the man’s wife but his fiancée. Prophet David proposed to the woman to marry him. Thereupon, Allah warned him, saying, ‘You are proposing to marry the fiancée of a believing brother, while you already have many wives.'”

Some exegetes have said that this view does not align with the Qur’an. This is because, in the Qur’an, the incident is expressed as follows: “He has only one sheep, and he wants to take it from me.” And Prophet David ruled, “He has wronged you by wanting to add your sheep to his own sheep.” Therefore, this example makes sense only if the woman was Uriah’s wife. If she had been his fiancée, the expression in the verse should have been: “I want to take a sheep, but he says, ‘Leave that sheep so I can take it.'”

Qadi Ibn al-Arabi discussed this incident in considerable detail:

The essence of the incident is that Prophet David (Hz. Davud) made a serious proposal to a man, saying, “Divorce your wife so I can marry her.” The Qur’an does not specify whether the man accepted Prophet David’s proposal or not. Additionally, it is not mentioned that Prophet David married the woman or that Prophet Solomon (Hz. Suleyman) was born from her. The issue for which Prophet David was warned was nothing other than his proposal to the woman’s husband to divorce her. Although such behavior is permissible, it was not fitting for a prophet to act in this manner. Therefore, Allah warned him and advised him.

This interpretation aligns with the context of the verses. Indeed, when we reflect on this story, we conclude that Allah mentioned this incident for two reasons: First, Prophet Muhammad (Hz. Muhammed) is advised to remain patient in the face of the infidels’ accusations of being a “magician and liar” and to remember Prophet David, who was accused by the oppressors of adultery and murder. He is instructed to endure the accusations of the infidels. Second, the infidels are warned as follows: “You commit oppression, lies, and slander in this world without hesitation. But you will not be left unaccountable for what you have done in the sight of Allah. For Allah will hold even His most beloved and chosen servants accountable for their actions.” As a result, the Prophet (s.a.) is commanded, as if to say: “Narrate the story of David so that it may be known that no matter how distinguished his qualities, he was still held accountable for his actions.”

At this point, it is beneficial to correct a misunderstanding. The plaintiff states that his brother in faith has 99 sheep and desires the one sheep he owns. From this, it is understood that Prophet David had 99 wives and wanted to take one more wife to complete the number to 100. However, we do not need to think that this example corresponds word for word to the incident between Prophet David and Uriah the Hittite. After all, in our daily lives, we often use numbers like 40, 50, or 60 as expressions to denote abundance. The famous exegete Nisaburi narrates from Hasan Basri that “Prophet David did not have 99 wives; this expression was used only as a metaphor.”^[22]

These disgusting, fabricated narrations have reached such an extent that it is reported that Ali (r.a.) could not tolerate the fabrications attributed to Prophet David (Hz. Davud) and said, “Whoever narrates the incident of David as the storytellers have narrated it, I will strike them 160 lashes.”

However, in contrast to the narrations that go on as “so-and-so said, and so-and-so heard from him,” the qualities of Prophet David, who is presented as an example to our Prophet (Muhammad) in the Qur’an, are entirely different:

Prophet David is a person whom Allah honored by calling him “Our patient servant.” He is very strong, awwab (one who constantly turns to Allah), glorified Allah even in the mountains, made excellent observations of creation to comprehend the greatness of his Lord, was granted a strengthened kingdom, and was given hikmah (wisdom, laws) and fasl-ı hıtab (decisive speech). Additionally, he was conscious in faith and righteous deeds, prostrated to Allah (submitted), was under Allah’s protection, had a close and honorable place in Allah’s sight, and was chosen for khilafah (leadership) due to these qualities. He was taught the art of softening iron and making armor, praised in the Qur’an with the words, “How excellent a servant he was!” and was granted a son like Solomon (Hz. Suleyman). He was an excellent servant.

This is the Prophet David (a.s.) as described in the Qur’an!

Now let us think: If Prophet David were, as the stories claim, a slave to his desires, capable of committing adultery and murder, would it be possible for such a person to be presented as an example of “patience” to our Prophet (Muhammad)? Or would it make any sense for someone whom our Lord honored by calling him “My servant” and presented as an example to our Prophet to be, as the stories claim, a murderer, adulterer, and oppressor? How could someone described in the Qur’an as awwab (one who constantly turns to Allah) have a heart filled with fısk u fücur (corruption and sinfulness) and be capable of committing murder?

When our Lord says, “We strengthened his kingdom,” it means that Prophet David demonstrated strong leadership in both religious and worldly matters. In this case, would Almighty Allah reward someone who could have someone killed to fulfill his lustful desires for a married woman and then strengthen his kingdom?

In the Qur’an, Prophet David is described as “possessor of strength”. There is no doubt that this expression refers to his strength in religious matters. After all, strength in non-religious areas is also found among infidel kings. Strength in religious matters refers to the willpower to do what is commanded and to avoid what is forbidden. In this context, could someone who could not restrain himself from committing murder and coveting the wife of a fellow believer be described as “possessor of strength” and presented as an example?

Can it be conceivable that someone to whom our Lord granted “hikmah” (wisdom, laws) and “fasl-ı hitab” (decisive speech)—that is, someone to whom Almighty Allah gave laws to save society from corruption and injustice, along with special abilities to implement these laws—would violate those very laws?

Is it possible that the person whom our Lord praised with the words, “He has a place of nearness to Us and a good return”, could be the David described in the stories?

As we learn from the Qur’an, in his court judgment, Prophet David emphasized, “Indeed, most of those who join [partners, those who live in a community] definitely do injustice to each other. However, those who believe and do righteous deeds do not do injustice. But how few are they!” His statement reflects his deep understanding of justice and his belief that true believers do not commit acts of injustice. If he were guilty of the actions described in the stories, would that not make him an unbeliever according to his own words?

Despite all this, to still believe that Prophet David engaged in the behaviors described in the stories would be to attribute to Almighty Allah—God forbid—the error of appointing an adulterer, murderer, and oppressor as a leader. Wouldn’t this be an unacceptable attribution to Allah?

The rational and logical answers to the questions we have listed above lead us to the following conclusion: The court hearing mentioned in the Qur’an has no connection whatsoever with the incident described in the Kitab-ı Mukaddes (the Bible). The actual incident is a commercial dispute that occurs in normal societies. The identification of these verses with the shameful incident in the Kitab-ı Mukaddes is due to the misinterpretation or distortion of words such as “zann” (assumption), “istighfar” (seeking forgiveness), “ghufran” (forgiveness), and “enab” (turning back) by the authors. This will be clearly demonstrated in the following analysis.

In conclusion, it must be said that these behaviors, which are so disgraceful that even the most dishonorable and shameless person would not accept them, have no connection whatsoever with Prophet David.

After this reflection, we recommend rereading the passage consisting of verses 21-26, which narrate the story of Prophet David, in light of the above information, and we now proceed to analyze the verses in the passage.

²¹And have the news of those litigants come to you? When they climbed up to the private home of David.

The verse begins with the question, “And has the news of the litigants reached you?”, and the term “news” is expressed with the word “nebe” (Arabic: نبأ), which is used for important news. This is to draw attention to the significance of the information to be given and the story to be narrated.

WHETHER THE VISITORS WERE “ANGELS” OR “HUMANS”

Some forced explanations have been made, suggesting that the “two litigants” mentioned in the verse were actually two angels who staged this scenario to confront Prophet David about his grave mistake and to warn him. Given the information we have previously provided about the meaning of the term “angel” (Arabic: مَلَك, malak) in the context of the Qur’an, we do not even consider such approaches worthy of discussion and will not delve into the details. (The concept of “angel” has been briefly addressed in the analyses of Surahs At-Takwir and An-Najm. See Tebyinu’l-Qur’an / This is the Qur’an, Vol. 1.)

TASAVVURU (CLIMBING OVER)

The word “sûr” (Arabic: السور) means “high wall,” and “tasavvur” (Arabic: تسوّر) means “to climb to a high place.” In the verse, the place they climbed is described as the “mihrab” (Arabic: محراب), which means “palace, balcony, or private workplace (headquarters).”^[23]

THE LITIGANTS (THOSE WHO ENTERED DAVID’S PRESENCE AND ARGUED) WERE NOT TWO BUT MANY

The words “iz tasevveru” (Arabic: إذ تسوّروا), “iz dehalu” (Arabic: إذ دخلوا), “minhum” (Arabic: منهم), and “kalu” (Arabic: قالوا) in the verse are all expressed in the plural form. From this, it is understood that those who ascended to David’s presence were not two individuals but a larger group. However, the one who voiced the people’s grievances before David (a.s.) was one person among them.

As understood from the subsequent verses, the people’s request was for David (a.s.) to become the ruler in place of the deceased Talut (Saul). For this purpose, the people who ascended to David’s (a.s.) presence gave him authority and pledged allegiance to him to handle public affairs. Thus, David became the successor of Talut.

This matter is also mentioned in the same way in II Samuel 5:1-4 and I Chronicles 11:1-4 of the Kitab-ı Mukaddes (the Bible), as we will discuss in the analysis of verse 26 below.

^22,23When they entered the presence of David, he was afraid of them. They said to him: “Do not fear! We are two litigants. One of us treated unjustly to the other. Now, judge between us with truth, do not treat us unjustly and guide us to the soundness of the righteous path”. One of them said: “This is my brother. He has ninety nine ewes and I have one ewe. Yet, he said “Give it to me too” and he overpowered me in speech/defeated me in dispute.”

It is said in the verse that David (a.s) was afraid, which is natural. Because, according to the narrative in the First Samuel chapter of the Bible, David (pbuh) was living in the mountains at that time, fearing that his father-in-law would have him killed. In such an environment, it would be unreasonable to expect David (a.s.) to react normally to a group of people entering his presence in the mountains and forming a defensive perimeter around him. As a matter of fact, those who entered the office of David (as) were aware of this situation, so they started their speech by telling Davud (as) not to be afraid, and They explained that they had come to seek a solution to their problems and expressed their expectation that he would not act unjustly, would not side with the powerful, and would make fair decisions. Their expectations should implicitly be understood as a request for David (a.s.) to be a good leader.

The word “na’ce” (Arabic: نعجة) in the verse refers to a “pure white female sheep” or a “white pheasant,” and it is also used metaphorically for a “woman.”^[24] Leys has stated that the word “na’ce” is used for the plural of female sheep, goats, and wild cattle, and in Arab custom, the terms “female animal” and “gazelle” are used and understood as metaphors for women.^[25] The fact that the word “na’ce” is associated with “woman” in people’s minds also aligns with Isra’iliyyat (Jewish traditions). However, it is more logical to assume that the word “na’ce” in the verse refers to “sheep,” which was the most prized trade commodity in the agricultural society of that time.

This is my brother

Regarding the word “brother” (Arabic: أخي, akhi) in the verse, the author of Al-Kashshaf has said the following:

The word “my brother” in this verse is either a substitute for the word “this” (Arabic: هذا, hatha) or the predicate of the particle “inna” (Arabic: إنّ). By this, either “brotherhood in faith,” “brotherhood arising from friendship and intimacy,” or, as indicated by the verse “Most partners wrong one another”, “brotherhood in partnership and association” is meant. Each of these forms of brotherhood necessitates avoiding oppression and injustice.^[26]

If one pays attention, the person speaking before David (a.s.) did not say, “He took my sheep by force” about the person he was accusing. The statement, “My brother has ninety-nine sheep, and I have only one sheep,” means, “My brother is a wealthy man with great power, while I am a poor person. Therefore, I do not have the courage to oppose his demands. In this matter, you must help me and the weak!” This expression thus conveys the injustices occurring in that society.

This expression sheds light on the broader social injustices of the time, where systemic inequality allowed the strong to exploit the weak. The choice of the term “brother” in this context reflects a subtle appeal to shared humanity and ethical responsibility, underscoring the importance of standing against oppression regardless of relational or societal bonds. It also highlights the role of leaders like Prophet David in rectifying these imbalances and ensuring justice for all members of society.

DAVID’S DECISION

Upon hearing the plea brought before him, Prophet David rendered his decision, stating that the act of taking another’s sheep to add to one’s own was an act of injustice. By doing so, he demonstrated that he did not side with the powerful but instead adhered to justice and righteousness. Immediately after, he addressed a deeper societal issue, explaining that the root of such injustices lies in a lack of faith and righteousness, while the solution is found in belief and the practice of good deeds.

الخلطاء [HULATÂ]

If this word is interpreted solely as “partners,” it would result in an incomplete explanation. As understood from the term “brother” in the verse, the word “huletâ” (Arabic: خلطاء) means “those who are mixed together,” that is, “people living intertwined in a society, brothers, friends, companions, and comrades.”^[27] Based on this meaning, the verse can be interpreted as follows: “Most of those who live intertwined in society inevitably wrong one another. Maintaining a partnership relationship with sensitivity is very difficult. However, those who believe and do righteous deeds are different; they do not wrong others. And they are very few.”

The exclusion of “those who believe and do righteous deeds” from this general observation implies that partnerships or communal relationships involving believers who act righteously will remain free of injustice, quarrels, and enmity. Such individuals are careful to respect each other’s rights and fulfill their responsibilities toward one another.

THE FEWNESS OF THE RIGHTEOUS

After stating that those who do not wrong others are the ones who believe and do righteous deeds, Prophet David’s (a.s.) addition, “But how few they are!” indicates that the majority of people do not believe. Indeed, there are approximately seventy verses in the Qur’an that mention that most people will not believe, that they are liars, transgressors, ungrateful, do not use their intellect, and do not apply their knowledge in the right areas. This important issue, to which people’s attention is frequently drawn as a warning, dramatizes the existential conflict within humans and is also found in the story of Adam and Iblis (Satan) in (A’raf/17, Saba/13, Hud/17, Mu’min/59, Ra’d/1, Yusuf/103)

In light of this, Allah conveys an essential warning to both the Prophet Muhammad (peace be upon him) and humanity: true belief and righteous action are rare, but they are the path to overcoming societal injustice and fostering harmony. This reminder serves to direct individuals toward introspection and the pursuit of faith and righteousness as the ultimate means of addressing the pervasive conflicts and inequities in human relationships.

¹¹⁶If you follow the majority of those who are on the earth, they will lead you astray from the path of Allah. Because they follow only “assumption” and they only do nonsense.

(Al-An’am/116)

The reason why there are many evil people among humans (according to us) is that there are numerous factors inviting humans to the simple worldly life. By their inherent nature, humans are in harmony with this world. Because the pleasures of this world and human preferences are created in relation to one another. Therefore, all “things” in this world and all impulses, preferences, and pleasures arising from human nature are factors that bind humans to this world. In contrast, there is only one thing that invites humans to the path shown by Allah: the intellect. While there are “many” reasons that draw people to this worldly life and may cause them to become slaves to material pleasures, this “one” thing that can free them from this bondage and make them solely slaves of Allah is a tool that humans often do not use. This is why most people become slaves to the simple pleasures of this world, and very few become believers who perform righteous deeds.

…. And David became certain and understood that We tested him with various adversities thus rendering him purified-clean/mature. He asked his Rabb for forgiveness immediately, fell in prostration while he is away from associating others with Allah and turned.

This part of the 24th verse has been misunderstood due to insufficient analysis of the words “zann” (assumption), “fitnelendirme” (testing/trial), and “istiğfar” (seeking forgiveness). The sentence we have translated as “He became certain that We had purified him [made him has]” has been interpreted under the influence of Jewish legends, as shown in the following two examples:

A) “When they entered or when they uttered this word of transgression [baghy], he assumed that We had merely subjected him to a trial.”
B) “He sensed that We had only tested him. He immediately sought forgiveness from his Lord. He asked for His pardon. And he bowed down in prostration and sought refuge in Allah with repentance.”

After the verse was interpreted in this way, the door was opened to Isra’iliyyat (Jewish narratives), and detailed legends were fabricated about how the Prophet David was tested. The two translation examples we provided contain the most mitigated errors of those who view the verses through the lens of Isra’iliyyat sources.

We absolve the Prophet David, all the prophets, and even all humans from these fabrications that are utterly incompatible with the reality of prophethood. To properly understand this part of the verse, we now proceed to analyze the words we mentioned above:

FITNA, GIVING“FITNA”

الفتنة [fitna] means “to cast into fire; to educate, mature, and purify by putting someone through certain stages or difficulties.”

ZANN

الظّنّ [zann] is a word that can be used in both meanings of “certainty” [yaqeen] and “doubt, assumption.” The word is used in both senses in the Qur’an as well.

In the 24th verse, the word is used in the meaning of “certainty” [yaqeen]. Because the Prophet David definitely understood through this event that he had been matured, completed his training, and was made ready for service.

RUKU

As we mentioned in the analysis of Surah Al-Mursalat, “ruku” has meanings other than the one ingrained in our minds as “the bowing in prayer”:

Ruku means “hudu” [to bow, to bend, to humble oneself, to submit completely and obey, to soften one’s speech; to speak kindly and politely].^[28]
Ruku means “inhina” [to be bent double]. Elderly people whose backs are bent with age are described as “rakea’sh-shaykh” [the old man bent double].^[29]
Ruku means “the impoverishment of a wealthy person” (a meaning equivalent to the idiom “to have one’s back broken”).^[30]
Ruku means “to reject idol worship and submit to Allah” [to practice hanifiyyah]. Among the pre-Islamic Arabs, those who did not worship idols but worshipped only Allah were called “raki” [one who performs ruku], “rakea ilallah” [one who bows to Allah].^[31]

In our view, the expression “rakian” in the verse indicates that the Prophet David would wholeheartedly implement the decrees of his Lord and would always submit to Allah as a hanif (upright in faith).

ISTIGHFAR

The verse does not specify for whom the istighfar [seeking forgiveness] was made. That person will be indicated in the following verse. However, writers influenced by Isra’iliyyat (Jewish narratives) have claimed that the Prophet David sought forgiveness for his own soul due to the many sins attributed to him. Regarding this matter, Razi’s interpretation is as follows:

They entered the presence of David (a.s) with the intention of killing him through this method. When David (a.s) understood their intentions, his anger led him to consider taking revenge on them. However, seeking Allah’s pleasure, he chose to forgive them and said, “This incident is that fitna (trial). For it is like a test and a means of affliction.” Then, he sought forgiveness from his Lord for having entertained the thought of taking revenge on them, abandoned that thought, turned to Allah, and Almighty Allah forgave him for this small amount of determination and intention that arose from him.
Although David (a.s) strongly suspected that they had entered his presence to kill him, he regretted this strong assumption. Despite there being no evidence or indication that this was the case, he said, “How poorly I judged them!” This is what is meant by the verse: “David thought that We had surely prepared a punishment for him. Thereupon, he sought forgiveness from his Lord, bowed down in prostration, and turned away from this assumption.” Thus, Allah forgave him for this.
Their entering the presence of David (a.s) became a fitna (trial) for him. However, David (a.s) sought forgiveness from Allah for those who entered and intended to kill him. This is similar to when Almighty Allah said to Prophet Muhammad (s.a.v): “Ask forgiveness for your sin and for the believing men and believing women…” (Muhammad/19). Therefore, David (a.s) sought their forgiveness and turned to Allah, asking for the pardon of those who had resolved to kill him and entered his presence. According to this explanation, the meaning of the phrase in the verse, “We forgave him for this,” is that “For David’s sake, We forgave the sin of this person [who entered].”
Let us assume that David (a.s) repented for a slip that occurred from him. However, we do not accept that this slip was related to that woman. Why should it not be said that this slip occurred because he ruled in favor of one of the two disputing parties without hearing the testimony of the other? For when David (a.s) said, “Indeed, he has wronged you by seeking to add your sheep to his,” his ruling did not align with the truth, as he judged one party to be wrongdoers based solely on the claim of the other, without evidence or witnesses. At that moment, he busied himself with seeking forgiveness (istighfar) and repentance. However, David’s (a.s) action in this matter falls under the category of “tark-i evla” [abandoning what is more preferable and appropriate].

With these explanations, when we interpret the verses in this way, far from attributing any sin to David (a.s), it instead necessitates attributing to him one of the greatest acts of obedience.^[32]

Some writers influenced by Isra’iliyyat (Jewish narratives) have claimed that the Prophet David sought forgiveness because he coveted the wife of Uriyah and had Uriyah killed.

SEEKING ISTIGHFAR (FORGIVENESS) ACCORDING TO THE SIN

Unfortunately, some commentators, influenced by Isra’iliyyat, have attributed sins and crimes to the Prophet David that are utterly unbefitting of him. Instead of clearing him of these ugly accusations, they have limited themselves to interpreting the nature of his repentance and seeking forgiveness (istighfar). Moreover, they have made unrealistic explanations that defy logic and reason, assuming that his repentance and seeking forgiveness must be of a kind befitting David’s (a.s) stature:

Ata al-Khorasani and others said: “David remained in prostration for forty days until grass grew around his face and covered his head. Then he was called: ‘Are you hungry, so that food may be given to you? Are you naked, so that you may be clothed?’ Thereupon, he wept so bitterly that the heat from his tears caused the pasture to flourish. Thus, he was forgiven, and his sin was covered.” Then he said: “My Lord! This is my sin between You and me. You have forgiven it, but what about those men from the Children of Israel? I have left their children orphaned and their wives widowed.” It was said to him: “O David! On the Day of Judgment, I will ask each person to forgive you for every injustice that came from you in exchange for the reward of Paradise.” David said: “My Lord! This is how easy forgiveness is.” Then it was said: “O David! Lift your head.” He tried to lift his head but found that it had sunk into the ground. Jibril (Gabriel) came and pulled him out of the ground like gum being peeled from a tree.^[33]

Walid said: Additionally, Munir ibn al-Zubayr informed me, saying: “David’s prostration places stuck to the ground. His face also stuck to the ground as much as Allah willed.” Al-Walid said: Ibn Lahia said: “During his prostration, he would say: ‘I glorify You; my drink is my tears, and my food is the ashes before me.'” According to one narration, he remained in prostration for forty days. He did not lift his head except for obligatory prayers. He wept until grass grew from his tears.^[34]

It is narrated from Abu Huraira that the Prophet said: “David remained in prostration for forty days until the grass that grew from his tears covered his head. The ground wore away his forehead. In his prostration, he said: ‘My Lord! David erred once, and because of this error, he was distanced as far as the distance between the east and the west. My Lord! If You do not show mercy to David’s weakness and forgive his sin, You will make his sin a topic of discussion among people after him.’ Forty years later, Jibril said to him: ‘O David! Indeed, Allah has forgiven you for the sin you contemplated in your heart.'”^[35]

Wahb said: “David was called: ‘Indeed, I have forgiven you.’ But he did not lift his head until Jibril came and said to him: ‘Why do you not lift your head when your Lord has forgiven you?'”^[36]

In addition to these, the narrative commentaries (rivayat tafsirs) contain many absurd narrations, such as: despite being forgiven, the Prophet David did not lift his head from the ground; he always mixed his tears into every drink of water; he soaked his barley bread with tears and ate it; before committing the sin, he prayed half the night and fasted half the year, but after committing the sin, he prayed the entire night and fasted the entire year; as a sign of his sin, he tattooed his palm and constantly remembered his sin while eating and drinking, weeping over it; he sat on seven straw beds filled with ashes, and his tears flowed through the seven layers of bedding down to the ground due to his constant weeping. We absolve this respected our Prophet from whom many such fabricated narrations have been attributed, from all these absurdities.

As we mentioned above, this verse does not specify for whom the Prophet David sought forgiveness. As seen in other verses, it is possible for a person to seek forgiveness (istighfar) for someone other than themselves. Therefore, the question of for whom the mentioned istighfar was made must be addressed.

If we assume that the istighfar was made for someone who had committed a sin, then the relevant verses must mention a person who had erred. Indeed, the passage speaks of a guilty individual, and within the flow of the text, the sin committed by this person is clearly stated. This person is the wealthy individual who sought to increase his wealth further. Under these circumstances, it is utterly unjust to declare the Prophet Dawud, who was praised by our Lord for his superior qualities, as the guilty party based on Isra’iliyyat fabrications. The Prophet David is not the one who committed the sin; rather, he is the one who identified the sinner through his “wisdom” (hikmah) and “decisive speech” (fasl-i hitab). He sought forgiveness from Allah for this wealthy person who coveted his partner’s wealth to increase his own.

It can also be said here that the Prophet David sought forgiveness and asked for Allah’s protection for his own faults or potential shortcomings. However, attributing inappropriate sins to him is, in our view, a grave mistake and an injustice.

The first part of the verse, فغفرنا له ذالك [feghaferna lehu zalik], can be divided into two parts: فغفرنا له [feghaferna lehu] and ذالك [zalik], and interpreted accordingly. Al-Qushayri also expressed that this interpretation is appropriate. Another example of this will appear in the 55th verse.

In the previous verse, the Prophet Dawud sought forgiveness for a person, and in this verse, this person is indicated by the pronoun “this”, who is the erring one among the partners.

The narrative in this surah not only clears Prophet David of the slanderous allegations attributed to him by Isra’iliyyat, but it also reaffirms his noble qualities as described in the Qur’an. The concluding part of verse 25—“And indeed there is a closeness and a good place of return for him with Us.”—is a definitive affirmation of his elevated status with Allah. This verse serves to completely reject the falsehoods and highlight the honor bestowed upon Prophet David by Allah, emphasizing his righteousness, humility, and proximity to his Lord.

In this verse, the style of expression has changed, and the address is directed directly to the audience, mentioning the caliphate (khilafah) duty bestowed upon the Prophet David and how he should conduct himself in that role.

The words “halife” (caliph) and “hilafet” (caliphate) have, in later periods, diverged from their original meanings and become conceptualized. The term “halife” in the verses has often been explained using these conceptualized meanings. As a result, incorrect beliefs and superstitions have emerged. It is particularly important to note that the habit of misinterpreting these words continues to some extent even today. Therefore, it is necessary to understand well the usage of the term “halife” in the Qur’an.

The word caliph in its later, conceptualized sense is understood as “God’s representative of justice on earth, the ruler appointed to govern the world with justice.” For example, Islamic heads of state and Ottoman sultans, particularly after Yavuz Sultan Selim, were often referred to as “caliph-i ruy-i zemîn” (caliph of the earth). However, in its literal sense, the term caliph simply means “successor” or “one who comes after.”

In its lexical meaning, the word “halîfe” means “one who comes after.”^[37] Indeed, the Prophet Dawud became the caliph of Talut (Saul) by becoming the head of state after Talut, who was the ruler of the Children of Israel before him. Accordingly, the statement in the verse, “We made you a caliph on earth,” considering that the affairs of creation are attributed to Allah, means, “We enabled you to become the head of state after Talut, and We placed you in his stead.”

The selection of the Prophet Dawud as caliph occurred as a result of the events beginning with the phrase “iz tesevveru’l-mihrab” [when they ascended the sanctuary] in the 21st verse. This selection by the Children of Israel is narrated in the Bible in II Samuel 5:1-4 and I Chronicles 11:1-4.

STATE FORMATION AND THE NECESSITY OF A HEAD OF STATE

Undoubtedly, humans are social beings. This characteristic stems from the fact that they are created in such a way that they cannot meet their numerous needs alone. Therefore, even if they wanted to, they cannot give up living collectively. Almighty Allah has endowed humans with skills and abilities that enable them to meet their various needs within society by practicing different professions and engaging in division of labor. Each individual participates in social life according to their own skills and abilities and establishes various relationships with others in all areas and at all levels. As a result, the material and spiritual needs of people are met through these relationships they establish with one another. However, this give-and-take relationship within society must occur within a just order so that people can live in peace and compete in doing good. To ensure this order and to resolve potential disputes among people, there is a need for an authority that everyone will unquestionably accept. This authority is the “state,” and the person at the highest position in the state is the “head of state.”

If we recall, in the 22nd-23rd verses, the request of the people who came to the Prophet David and entrusted him with the leadership role was to resolve the injustices they had committed against one another and to guide them to the middle path of righteousness. In the 26th verse, which is our subject, Almighty Allah informed the Prophet David about how governance should be conducted. Through these verses, our Lord is, on one hand, educating us about what we should expect from our leaders, and on the other hand, teaching the Prophet David, and through him all leaders, how an exemplary leader should govern their people. According to these verses, which outline the main principles of the order Allah desires to establish, leaders must govern their societies with justice and not surrender to their desires. If the way power is exercised in a state is based on the whims of the rulers, the self-serving actions of the leaders will cause great harm to the people. This is because such a power structure results in the people being constantly used and directed for the benefit of the rulers. Power, in a sense, becomes a lever for the rulers to gain and maintain their interests, while the people become a tool for satisfying the whims and desires of those in power. This situation disrupts the mutual consent that should exist between society and the state, and one day everything falls apart, bringing society to the brink of social chaos. If a just reconciliation cannot be achieved, the chaos turns into uncontrollable social disasters, leading to a process of collapse that devastates both the people and the rulers.

In the verse, the instruction given to the Prophet David, “Then, establish justice among the people with the truth, prevent injustice and chaos. ,” indicates that leaders must act in accordance with truth and justice to prevent such negative outcomes.

HAVÂ (DESIRE) LEADS ASTRAY, AND GOING ASTRAY LEADS TO PUNISHMENT

Desire (havâ) calls a person to indulge in the fleeting pleasures of this world and immerse themselves in them. Immersing in these pleasures, however, distances a person from performing righteous deeds (salih amal), which are necessary to attain true happiness. This is because “indulging in fleeting worldly pleasures” and “performing righteous deeds” are opposing behaviors. When one increases, the other decreases, and when one is realized, the other vanishes.

For this reason, the Prophet David was told, “Do not follow desire. Then, it will lead you astray from the path of Allah.” Following desire leads, step by step, to deviation from Allah’s path. Deviating from Allah’s path means facing the worst of punishments. Those who follow their desires and stray from Allah’s path invite themselves to a terrible punishment. However, those who keep the Day of Judgment in mind fear being unable to account for their actions and being punished. Thus, they neither follow their desires nor become slaves to the fleeting pleasures of this world.

A LESSON TO BE LEARNED

While the 26th verse in the Qur’an, which advises even a prophet like David (a.s) not to follow his desires and warns that even a caliph like him will be held accountable, remains clear, some have created a sacred position called “caliphate” and a sacred person called “caliph.” As a testament to how this position and individuals were sanctified, we find it beneficial to share a narration found in almost all classical works, which refers to a statement that caliphs will not be held accountable for their sins:

One of the caliphs from the Marwanid dynasty asked Umar ibn Abdulaziz, “Have you heard the report [narration] that has reached us, stating, ‘The decree of fate does not act against those who are caliphs, and no sin is recorded for them’ (meaning that kings and rulers, even if they commit sins, are not recorded as sinners)?” In response, Umar ibn Abdulaziz said, “O Commander of the Believers! Is the caliph superior, or the prophet?” Then he recited the verse: “O David! Indeed, We have made you a caliph on earth. So judge between people with truth [prevent oppression and chaos through truth and establish justice], and do not follow desire (hevâ), lest it leads you astray from Allah’s path. Indeed, those who stray from Allah’s path will have a severe punishment because they have neglected the Day of Reckoning.”

Verses 27-29:

²⁹This is a blessed book which We have sent down to you so that those who have pure mind may think on its Ayat by reading/putting them in the order of revelation and may be reminded.

This group of verses [verses 27-29] is a separate najm (distinct passage). The messages it contains are of a universal declaration, and this najm has no connection with the verses before or after it. However, when the Companions compiled the Qur’an, they did not make a distinction based on najm and placed this najm between the stories of the Prophet David and the Prophet Sulayman (Solomon). As a result, the stories given as examples to our Prophet were fragmented, and the passage became difficult to understand. It is certain that this najm is not within the framework of the story of the Prophet Dawud, and its position within the passage remains unclear. Therefore, to properly understand this surah and these verses, verses 27-29 must be considered independently.

However, throughout history, those who have studied the Qur’an have not approached the matter in this way. In our view, these individuals either did not know that the mushaf (Qur’anic text) was compiled by the Companions and believed that its arrangement was done by Allah, or, despite knowing the truth, they did not have the courage to express it openly.

We leave it to the reader to judge by quoting Razi’s forced interpretation regarding this group of verses:

RELATIONSHIP BETWEEN THE VERSES:

We say: Someone might ask the following question: “At the beginning of this surah, Allah the Almighty mentions that the mocking infidels went to great lengths in denying resurrection after death and the Day of Judgment, saying, ‘Our Lord! Hasten for us our record before the Day of Reckoning’ (Sad/16). When Allah the Almighty narrates that they said this, He does not respond to it directly. Instead, He says, ‘Be patient over what they say and remember Our servant David’ (Sad/17). However, it is known that there is no connection between the reality of the Day of Judgment and the mention of David (a.s). Then, Allah the Almighty elaborates extensively on the story of David (a.s), and following this story, He mentions, ‘We created the heavens, the earth, and all that is between them.’ It is also known that proving Allah’s wisdom has no connection with the story of David (a.s). Later, Allah the Almighty speaks about the wisdom in His creation of the heavens and the earth and bases the proof of resurrection and gathering on this. After this, He mentions that the Qur’an is a noble, superior, and highly beneficial book. However, it is evident that this part has no connection with the previous statements. Thus, these sections appear to be unrelated and distant from one another, becoming disjointed chapters. Given this, how is it appropriate to describe the Qur’an as a valuable and honorable book at this point?”

This is the entirety of the question. In response, we say:

The wise have said: “When a person encounters an ignorant, stubborn, and fanatical individual and sees that this person is deeply immersed in their fanaticism and stubbornness, it is necessary to cut short the discussion on that matter. Because, the more one tries to explain the matter, the more the other party’s hatred and rejection of it will increase. Therefore, the method to be applied in such a situation is to cut off the discussion on that matter and transition to a completely new topic, unrelated to the first, and to elaborate on this new topic in a way that makes the fanatical individual forget the first matter. When the other party’s mind becomes occupied with this new topic and forgets the first matter, the speaker can then introduce premises related to the first matter within the context of the new discussion. Because, at this point, the fanatical individual will accept these premises. Once they accept them, the speaker can use these premises to prove the original matter. Thus, the fanatical opponent is silenced and defeated.”

Having understood this well, we now say: When the infidels reached the point of mockingly denying resurrection, gathering, and the Day of Judgment, saying, ‘Our Lord! Hasten for us our record before the Day of Reckoning’ (Sad/16), Allah the Almighty said, ‘O Muhammad! Cut off the discussion on this matter here and transition to a completely different topic.’ This different topic is the story of Dawud (a.s), as it is known that this story has no connection with the matter of resurrection and gathering. Allah the Almighty elaborates on this story extensively and, at the end of the story, says, ‘O David! We have made you a caliph on earth. So judge between people with justice’ (Sad/26). Anyone who hears this will say, “How well He has done! For He commanded him to judge with justice.” Then, Allah the Almighty says, as if, “I have not only commanded you to uphold the truth. On the contrary, as the Lord of the worlds, I only act with justice and do not judge with falsehood!” At this point, the other party will again say, “How well He has done! For He only judges with truth!” Therefore, at this point, it is said to the opponent, “Since you have accepted that Allah’s judgment must be based on justice and not falsehood, you must also accept that resurrection and gathering will occur. Because, if it were not so, then the infidel would have to be preferred over the Muslim in attaining good, which would be contrary to wisdom and the very essence of falsehood.” Thus, with this beautiful and subtle method, Allah the Almighty intends to decisively silence and refute those who deny resurrection and gathering, leaving them no way to escape. In this way, the opponent, who had reached the point of mocking the denial of the Day of Judgment, is silenced and refuted.

When Allah the Almighty mentions this subtle method of refutation in the Qur’an, it is most fitting to describe the Qur’an as perfect and superior, saying, ‘A blessed Book which We have sent down’ (Sad/29). For those who do not think, reflect, or receive divine assistance cannot comprehend the great secrets of this magnificent Qur’an. Although the Qur’an contains the most perfect arrangement between its verses, those who only look at the surface claim that there is no order in the Qur’an. This is all that we have in mind regarding the interpretation of these verses. Success is from Allah.^[38]

As can be seen, Razi is attempting to give meaning to “unrelated sections” by providing examples from human relationships. While this method might “perhaps” be acceptable for a debate between two individuals, it is unacceptable in the context of this passage, which deals with the debate between our Prophet and the polytheists and provides examples from the past to elevate the Prophet’s spirituality and guide him. This would imply that Almighty Allah made a statement unrelated to the topic between the two examples He provided, which is unacceptable. Because such a situation is incompatible with the standards of the Qur’an’s revelation and communication.

After this general explanation, we return to the analysis of the verses.

In the verse emphasizing that the universe was not created aimlessly and that the opposite belief is merely the assumption [zann] of a few specific infidels, there are two subtle points. These two points can be explained as follows:

The first point is the relative pronoun(ism-i mevsul) ellezîne, which we have translated into Turkish as “those” (şu). Since the relative pronoun(ism-i mevsul) is from the category of definite nouns [muarrafat], it is understood that the individuals referred to by ellezîne in the verse were some foolish people well-known in the society of that time.

The second point is the word zann (assumption). In terms of its position in the sentence, the word zann here has a different meaning from the word zann in the 24th verse. If noticed, here the word is used both within a “criticizing sentence” and without emphasis(te’kit) [without “inne” or “enne“]. Therefore, while the word meant “certainty” [yaqeen] in the 24th verse, here it carries the other meaning of zann, which is “assumption, doubt.” According to this meaning, the claim of “those infidels” who argue against the truth that the universe was not created in vain is not scientific [it is not based on certain knowledge]; it is merely their own assumption. Because when examined scientifically and with knowledge at the level of “certainty” [yaqeen], it can be determined that the universe was not created in vain or without purpose.

There are many verses in the Qur’an related to the purpose of the creation of the universe:

¹¹⁵And did you think that We formed you only uselessly and you would not be returned only to Us?

(Al-Mu’minun/115)

³⁸And We did not create the heavens/universe and the earth and that which is between them as the Ones Who play.

³⁹We formed both of them only in/with truth. But most of them do not know.

⁴⁰Surely, the Day of Distinction is the meeting place/predetermined meeting date for them all.

(Ad-Dukhan/38-40)

⁸Have they not ever thought within themselves that Allah has created all that is in the heavens/universe, on the earth and in between them only in truth and for a specified term? And indeed, most of the people are the ones who consciously deny/disbelieve in meeting with their Rabb.

(Ar-Rum/8)

⁸⁵And We formed the heavens/universe, the earth and all that is between only in/with truth and certainly, that Qiyamat [Resurrection] will absolutely occur. Now, you, behave well and do not mind.

(Al-Hijr/85)

³⁶Does man think that he will be left neglected? ³⁷Was not he a drop of semen from a measured semen? ³⁸Then he was an embryo and then He formed and proportioned him, ³⁹and made two mates from it; male and female.

(Al-Qiyamat/36)

^190-194There are many evidences/signs in the formation of the heavens/universe and the earth and in the alternation of the night and the day surely for those who remember Allah while standing, sitting and lying on their sides; those who are able to comprehend, who give thought to the formation of the heavens/universe and the earth: “O our Rabb! You did not form this without a purpose; purified are You from all deficiencies. Protect us from the punishment of the Fire! O our Rabb! Indeed, whomever you admit into that fire, You have surely disgraced him. And there will be none from helpers either for those who do wrong; act against their own good by associating others with Allah. O our Rabb! Surely, we have heard a caller inviting, “Believe in your Rabb!” and immediately believed. O our Rabb! Forgive our sins and remove our evil deeds and remind us that which we did in the past and that which we failed to do while being obliged to/take our lives with “the righteous people”. O our Rabb! Bestow us that which You have promised upon the messengers, do not disgrace us on the day of Qiyamat [Resurrection]. Indeed, You do not break Your promise”.

(Ali-Imran/190-194)

In other words, do you think that the end of a good person and a bad person will be the same? These statements show that the belief of those known as “Murji’a,”^[39] who believe that in the Hereafter, the evil ones will be treated equally with the good ones, or perhaps even be in a superior position to them, is false.

The absence of punishment and reward in the Hereafter is a situation that is absolutely contrary to Allah’s justice. According to this distorted understanding, those who believe and endure all kinds of calamities and trials while doing good deeds would be considered foolish, while those who make sin their profession and commit all kinds of evil would be considered wise. Such an understanding would be a reckless slander against Almighty Allah.

¹⁸Then, is the one who has believed like the one who goes astray from the righteous path? They are not equal.

¹⁹And as for those who have believed and done amendatory deeds; the gardens of refuge will be for them as a recompense and hospitality for what they did.

^20,21And as for those who go astray from the righteous path; their final destination will be the Fire. Every time they wish to come out, they will be returned to it and it will be said to them: “Taste the punishment of the Fire that you used to deny”. No doubt, We will make them taste a portion of the great punishment, the closest punishment so perhaps they may return.

(As-Sajdah/18-21)

And Al-Mu’min/51 and Al-Qalam/35, 36.

²⁹This is a blessed book which We have sent down to you so that those who have pure mind may think on its Ayat by reading/putting them in the order of revelation and may be reminded.

TADABBUR (التدبر):

This word tadabbur (التدبر), is a verbal noun (masdar) from the “tafa’ul” form of the root دُبُر (dubur: meaning back, opposite of front)^[40], and its meaning is “to continuously follow up; to arrange one after another.” It is the opposite of ta’wil (interpretation; arranging in a sequence like first, second, third, etc.).

In Nisa/82, intelligent people are asked to examine the Qur’an by arranging it in the order of its revelation, one after another. Here, the importance of the Qur’an’s order of revelation (nuzul) and its arrangement (tartil) becomes evident.

The word مبارك [mubarak] means “that which increases goodness and happiness.”^[41] The verse briefly informs that those who establish a relationship with this unique Book will attain all kinds of benefits, both material and spiritual abundance.

Verses 30-40

³⁰We bestowed Solomon to David. How excellent servant he was! Indeed, he was the one who turned to his Rabb frequently.

^36-38Then, We gave the wind that gently flowed by his command wherever he wanted, devils; all divers and master builders and the others who were chained to his service.

–³⁹This is Our gift which is not accounted. Now, if you wish, give to others or withhold without giving .-

⁴⁰Indeed, there is a closeness and a good place of return for him with Us.

The education of our Prophet continues in this passage as well. The patience and perseverance shown by the messengers sent in the past during their proclamation process are described, thus guiding our Prophet to act according to these examples.

In this group of verses, the example given to our Prophet is that of the Prophet Sulayman (Solomon). Like his father David, Sulayman (a.s) is also a prophet about whom many legends have been fabricated.

Before beginning the analysis of the verses, we would like to briefly recount a few of the fabricated stories that have made their way into religious books, created by some fabricators who do not hesitate to use Qur’anic verses as material for their baseless tales, for the purpose of exposure and warning:

They have inferred that Sulayman (Solomon) forgot to perform the afternoon prayer while inspecting and racing his horses. Some have said that Sulayman (a.s) had a routine during the afternoon and evening prayers, and when he forgot his routines and the sun set, he ordered the horses to be brought to him. When the horses were brought, he cut their legs, in other words, sacrificed them to Allah, because the horses had distracted him from remembering Allah.^[42]

Some commentators have even said that the pronouns in expressions like tevarat bi’l-hicab [they hid behind a veil] and rudduha aleyye [bring it back to me] refer to the sun. That is, the afternoon prayer time had passed, and the sun had set. Sulayman (a.s) then supposedly said to the angels governing the universe, “Bring the sun back so I can perform the afternoon prayer.” Thus, the sun returned, and Sulayman (a.s) performed his prayer.^[43]

To support this interpretation, some individuals have cited certain hadiths, claiming that the event of the sun returning after setting occurred several times. For this reason, they mention the miracle of the Isra and Mi’raj as the sun returning. They also claim that during the Battle of the Trench/Handak, the Prophet (s.a.) brought the sun back after it had set, and that when Ali (r.a.) could not perform the afternoon prayer because he was sleeping in the Prophet’s lap, the Prophet prayed and brought the sun back.^[44]

Another group of commentators understood the meaning of these verses as any unbiased person would read and understand them. According to these commentators, the incident is as follows: “When Sulayman (a.s) drove a group of dark horses, he said, ‘I love these horses only for the sake of Allah’s pleasure, so that through them, jihad may be waged, and Allah’s word may be exalted.’ Then he raced the horses. The horses ran so fast that they disappeared from sight. Later, he brought them back.” According to Ibn Abbas, Sulayman (a.s) stroked their legs and necks.^[45]

Sulayman (a.s) received news of a city on an island. He and his army rode the wind and arrived there. He conquered the city and killed its king. Meanwhile, he captured Jaradah, the king’s daughter, who was the most beautiful-faced person, and kept her for himself. She converted to Islam. Sulayman (a.s) loved her, but she constantly wept for her father. Sulayman (a.s) then ordered a jinn to make a statue in the likeness of her father. He dressed the statue in her father’s clothes. She and her servants would go to the statue morning and evening and prostrate before it. Asaf informed Sulayman (a.s) of this situation. Sulayman (a.s) then ordered the statue to be destroyed and punished the woman. Later, he went alone to a desert, spread ashes there, and sat on the ashes to repent to Allah.

Sulayman (a.s) had a concubine named Amina, who was the mother of his child. When he went to the toilet or wanted to sleep with his wives, he would entrust his seal to her. The strength of Sulayman’s (a.s) kingdom lay in that seal. One day, he left the seal with her. Satan, disguised as a sailor in Sulayman’s (a.s) form, came to her and said, “Amina, give me my seal.” Thus, he took the seal and sat on Sulayman’s (a.s) throne. Birds, jinn, and people began to come and go to him. Meanwhile, Sulayman’s (a.s) appearance had changed. He went to Amina to retrieve his seal, but she did not recognize him and drove him away. Sulayman (a.s) realized he had committed a sin. He began begging from door to door. When he said, “I am Sulayman,” people threw dirt at him and cursed him. Later, he started working with fishermen, carrying fish for them. They gave him two fish daily as payment.

Sulayman (a.s) remained in this state for forty days, the same number of days the idol was worshipped in his house. Asaf and the leaders of the Children of Israel began to question the judgments and decisions made by Satan, who had taken Sulayman’s (a.s) form. Asaf then began asking Sulayman’s (a.s) wives some questions. They said, “He sleeps with us even when we are menstruating. Moreover, he does not perform ritual purification after intercourse.” –It is also claimed that Satan’s rule was valid in all matters except concerning these women.– Satan then fled and threw the seal into the sea. A fish swallowed the seal, and eventually, it ended up in Sulayman’s (a.s) hands. Sulayman (a.s) cut open the fish’s belly and found the seal inside. He took the seal and prostrated to Allah. Thus, his kingdom was restored to him. He captured Satan, imprisoned him in a rock, and threw the rock into the sea.

When the king’s daughter began worshipping the statue, Sulayman (a.s) fell into trial. His seal fell from his hand, and he could not retrieve it. Asaf then said, “You have been put into this trial because of a sin [mistake] you committed. Therefore, repent to Allah.”
Sulayman (a.s) asked one of the devils, “How do you mislead people?” The devil replied, “Give me your seal, and I will show you.” When Sulayman (a.s) gave him the seal, the devil threw it into the sea. Thus, Sulayman’s (a.s) kingdom was taken from him. The devil then sat on Sulayman’s (a.s) throne.

Those who hold this view say, “The phrase in the verse, ‘We certainly tested Sulayman [put him into trial]’ refers to Allah testing him in this way, and the phrase ‘We placed a corpse on his throne’ refers to the devil sitting on his throne.”

The reason for Sulayman’s (a.s) trial was that he did not appear to people for three days. As a punishment, his kingdom was taken from him, and a devil was placed on his throne.^[46]

According to a third group of commentators, Sulayman (a.s) swore, “Tonight, I will sleep with all 70 of my wives, and each will bear a warrior.” However, because he did not say “inshaAllah” (if Allah wills), only one wife became pregnant, and she gave birth to a half-formed child. The wife then placed the child on Sulayman’s throne. This hadith is narrated by Abu Huraira from the Prophet (s.a.). Bukhari, Muslim, and other hadith scholars have narrated this hadith through various chains. In Bukhari alone, this hadith is narrated in different places and through different chains. In these hadiths, the number of Sulayman’s (a.s) wives is sometimes 60, sometimes 70, sometimes 90 or 99, and sometimes even 100.^[47]

Another interpretation is offered by Imam Razi: “Sulayman (a.s) fell ill or faced some danger, causing him to become so weak and thin that he was like a lifeless corpse.” However, this interpretation does not align with the Qur’an. The Qur’anic expression is as follows: “We certainly tested Sulayman and placed a corpse on his throne. Then he turned to Us.” Anyone who reads this verse will immediately understand that the corpse mentioned is not Sulayman’s (a.s). It appears that Sulayman (a.s) made a mistake, and Allah warned him. Ultimately, Sulayman (a.s) realized his mistake and turned to Allah.^[48]

The trial that befell Sulayman (a.s) was as follows: He had a son. The devils said, “If this child lives, he will rule over us just like his father. Therefore, we must do whatever it takes to kill him.” Sulayman (a.s) learned of this plot and began raising the child among the clouds. One day, while busy with his affairs, the child fell dead in front of his throne. Sulayman (a.s) realized at that moment that he had made a mistake by not relying on Allah in this matter, so he sought forgiveness from his Lord and turned to Him.
It is narrated that the Prophet (s.a.v) said: “Sulayman (a.s) said, ‘I will visit all 70 of my wives tonight so that each may bear a lion who will fight in Allah’s path.’ But he did not say ‘inshaAllah.’ He visited all his wives, but none became pregnant except one, who gave birth to a half-formed child. This child was brought to Sulayman (a.s) while he was sitting on his throne and placed in his lap. ‘By Allah, in Whose hand is my soul, if Sulayman (a.s) had said ‘inshaAllah,’ all of them would have borne lions who would have fought in Allah’s path.'” This is what is meant by the phrase in the verse, “We certainly tested Sulayman.”
“Allah tested Sulayman with a severe illness, and We placed a corpse on his throne. This was due to the severity of the illness.” Because Arabs say of weak and frail children, “This is a piece of meat on the butcher’s block, a lifeless corpse.” The phrase “Then he turned” means “he returned to health and well-being.” Therefore, while the wording allows for such interpretations, there is no need to resort to the inconsistent explanations mentioned earlier.^[49]

To better demonstrate how people are being misled by exaggerated fabrications, we add to the list a famous narration related to these verses:

Narrated by Abu Huraira, the Prophet (s.a) said:

“Last night, an ifrit (a powerful devil) from the jinn suddenly attacked me to disrupt my prayer—or the Prophet said something similar. But Allah gave me the upper hand, and I overpowered him. I wanted to tie him to one of the pillars of the mosque so that all of you could see him in the morning. However, I remembered the words of my brother Sulayman (Solomon): ‘O Lord! Forgive me and grant me a kingdom such as will not belong to anyone after me.’” The narrator, Rawh, said, “The Prophet then drove the ifrit away in disgrace.”^[50]

EVALUATION OF THESE ACCUSATIONS

Even Razi, whose interpretation is included among the above absurdities, has made some observations regarding the baselessness of what has been fabricated on this matter, and these observations are also a lesson in themselves. We quote them exactly:

If Satan could take on the form and function of the prophets, there would be no trust in any ruling of the Sharia. People who see figures resembling Musa (a.s), Isa (a.s), or Muhammad (s.a.v) in their dreams would have to assume that these are not the prophets themselves but rather devils disguised to mislead and tempt them. Such an assumption would render all true religions fundamentally invalid.
If Satan could do such things to Sulayman (a.s), a prophet of Allah, then he should also be able to do the same to all scholars and ascetics. In that case, he could kill them, destroy their works, and demolish their homes. Since this is impossible for any scholar, it is even more impossible for the noble prophets.
How could it be consistent with Allah’s wisdom and grace to allow Satan to torment Sulayman’s (a.s) wives? There is no doubt that such a thing is disgraceful.
If we say that Sulayman (a.s) permitted the king’s daughter to worship the statue, this would amount to disbelief originating from Sulayman (a.s) himself. If, on the other hand, he absolutely did not permit it, then the sin belongs to the woman. Therefore, why would Allah punish Sulayman (a.s) for an act he did not commit?^[51]

Most of these narrations are supported by strong chains of transmission. Therefore, it is not possible to reject the hadith based on its authenticity. However, accepting the hadith rationally is out of the question. Because the content of the hadith itself practically screams that the Prophet (s.a) did not say such a thing. It is highly likely that the Prophet (s.a) narrated this incident as an example to the Jews or someone else. The listeners misunderstood and narrated it as if it were a real event. If we try to accept such irrational hadiths solely because of their strong chains of transmission, religion would become a mockery. Anyone can calculate that in winter, nights do not exceed 10-11 hours. If we assume that Sulayman (a.s) had at least 60 wives and that he visited 6 wives per hour without taking a breath for 10-11 hours continuously, we would conclude that this is practically impossible. I believe the Prophet (s.a) did not narrate such an illogical story as a real event. Moreover, there is not even a hint in any part of the hadiths that the corpse placed on Sulayman’s throne and the half-formed child are related.

Therefore, it is not possible to claim that the Prophet (s.a) narrated this incident in connection with the interpretation of this verse. Perhaps we can reasonably accept that Sulayman (a.s) repented and sought forgiveness after the birth of this child, but it is impossible to accept his prayer: “O Allah! Grant me a kingdom such as will not belong to anyone after me.”

Although these narrations are cited to support the above interpretation, they are even more meaningless than the interpretation itself. Imam Ibn Taymiyyah thoroughly examined the hadith related to Ali (a.s) and proved it to be fabricated. Imam Ahmad ibn Hanbal said, “This hadith is baseless,” and Ibn al-Jawzi said, “Without a doubt, this hadith is fabricated.” The hadith about the Battle of the Trench is considered weak by some and fabricated by others. As for the incident of the Mi’raj, its narration is as follows: “When the Meccan polytheists asked the Prophet to prove the Mi’raj, he said, ‘On the way to Jerusalem, such and such an event occurred in such and such a caravan.’ When the Meccan polytheists asked when the caravan would arrive in Mecca, the Prophet replied, ‘It will come on such and such a day.’ When that day came, the Quraysh infidels waited all day for the caravan, but evening came. The Prophet then prayed that the sun would not set before the caravan arrived, and indeed, the caravan arrived before sunset. Some narrators, while narrating this incident, said that the sun set an hour late that day. Is it possible to accept such weak testimonies for such an important event? As we mentioned earlier, the sun returning and the day extending by an hour would be a major event, and the entire world would have known about it; it would not be limited to just a few people.”^[52]

After presenting the baseless narrations related to the verses in question and the pages of unnecessary explanations that have entered classical sources because of these narrations, we return to the analysis of the verses from where we left off:

³⁰We bestowed Solomon to David. How excellent servant he was! Indeed, he was the one who turned to his Rabb frequently.

This verse is the first verse of the passage where the Prophet Solomon, presented as an example to our Prophet and all humanity, is introduced. From the first sentence of the verse, it is understood that Solomon (a.s.) was also a blessing granted to the Prophet David, in addition to the blessings enumerated in the previous verses.

In this passage, the Prophet Solomon is described by highlighting the stages of “maturing” and “ripening” he underwent in his process of development.

How excellent servant he was! Indeed, he was the one who turned to his Rabb frequently.

In the second sentence of the verse, the “mahsus bi’l-medh” [the praised one] is implied [hidden/mahzuf], meaning his name is not explicitly mentioned in the sentence. While it could be argued that this person might be either David or Solomon, in our view, it is more appropriate for it to refer to the Prophet Solomon. This is because, firstly, the rules of grammar require that the pronoun there refers to the nearest antecedent, and thus it should be understood as referring to Solomon (a.s.), who is mentioned immediately before. Additionally, if the attribute of “awwab” (one who constantly turns to Allah) is attributed to the Prophet David, it would be an unnecessary repetition, as David’s being “awwab” was already mentioned in the 17th verse of the same surah. However, if the attribute of “awwab” is attributed to the Prophet Solomon, it becomes clear that Solomon, like his father, was a virtuous person, and this understanding aligns perfectly with the 30th verse, which states that Solomon was a blessing granted to David.

³¹When he was presented full-blood and ambling horses in the evening; and he said; “³²I love the love of wealth, property, benefits for the remembrance of my Rabb.” –At the end, they went behind the curtain.- He said: “³³Bring them back to me!”. Then, he started to stroke their legs, necks.

The metaphors and allusions in these verses have been turned into superstitions in the hands of ignorance, and false fabrications about the Prophet Solomon have been produced. Since the baseless stories about the Prophets David, Solomon, and Job/Ayyub emerged in the periods before the revelation of the Qur’an, our Lord has provided some details about them in the Qur’an to remove the stains cast upon these messengers and to clear their names.

When he was presented full-blood and ambling horses in the evening

When Sulayman was presented with good-breed, pacing horses in the evening, the verse uses the idiom “afternoon” metaphorically. This does not simply refer to the late part of the day but symbolically points to the later stages of Sulayman’s life or reign. As highlighted in the analysis of Surah Asr, the term asr often represents the last periods of one’s life or the final moments of power and influence.

full-blood and ambling horses

Solomon’s horses are described in the verse as الصّافنات [safinat] and الجياد [ciyad]. “Safin” means “standing on three legs with one leg raised on its hoof,” and “ciyad” means “swift-running.” ^[53]Describing the horses with these attributes demonstrates the perfection of both their stance and their movement. In our view, Solomon’s horses are a metaphor for his army, and the quality of the horses symbolizes the strength and capability of the army. Just as a good army today is represented by air fleets, armored vehicles, guided missiles, and aircraft carriers, in those days (and even until recent times), the indicator of a good army was its horses and cavalry units.

Those who seek to sever the relationship between religion and reason or to obscure its source have not neglected to produce numerous narrations about Solomon’s horses. Among these narrations are claims that the horses numbered 1,000 and that they were inherited by Solomon (a.s.) from his father David (a.s.). There are also narrations attributed to Hasan Basri, claiming that these horses emerged from the sea, were all winged, and adorned with patterns. Other claims include that there were 20 horses, attributed to Ali, and 20,000 horses, attributed to Ibrahim al-Taymi. Another fabricated narration, attributed to Ibn Zayd and reminiscent of the Greek myths of Poseidon and Pegasus, is even more intriguing: Solomon (a.s.) had these horses brought out of the sea by demons, and they were all winged.

³²I love the love of wealth, property, benefits for the remembrance of my Rabb.

This statement, which highlights an important characteristic of the Prophet Solomon, makes it clear that he was not a materialistic person driven by his desires or obsessed with luxury and pleasure. The reason he loved his wealth [his riches, his highly qualified army] was “to remember his Lord,” “to elevate the word of Allah (i’lâ-yı kelimetullah),” and “to strive in His cause (jihad).” In other words, he established a strong army not for plunder, oppression, or domination, but to remember Allah and to strive in His cause. Indeed, in the invitation letter he wrote to the Queen of Sheba, it is clearly and explicitly seen that Solomon (a.s.) acted in the name of Allah:

^29-31Having received the letter from Solomon, the queen of Sheba said: “O chiefs! Indeed, an honorable/noble letter was delivered to me. Surely, that letter is from Solomon and it surely is in the name of Allah, Who shows great mercy on the earth to all living beings that He created, is the possessor of vast mercy Who says ‘Do not be arrogant towards me, come to me in submission/as Muslims’”.

(An-Naml/29-31)

At the end, they went behind the curtain.-

From this expression, it is understood that the glorious army of the Prophet Solomon weakened for a while and the Prophet Solomon gave up jihad. That is, at that time, the army of the prophet Solomon became useless; those perfect horses have disappeared.

He said: “Bring them back to me!”

From this statement, it is understood that Solomon, whose army had weakened, immediately regained his composure and began striving to rebuild a strong army.

Then, he started to stroke their legs, necks.

This statement indicates that Solomon once again possessed those magnificent horses, meaning he had rebuilt a strong army, and he was very happy because of it. Stroking the legs and necks of the horses shows the joy he felt or the value he placed on the army.

THE REFERENCE OF SOME PRONOUNS IN THIS PASSAGE

Some have distorted the phrase “Bring them back to me” in the 33rd verse, changing it to “Bring the sun back to me!” and based on this, they fabricated the following story:
Solomon supposedly missed the afternoon prayer, remembered it after sunset, and commanded, “Bring the sun back to me!” The sun then allegedly returned, allowing him to perform the prayer.

If we recall, a similar version of this absurdity was also attributed to our Prophet twice. However, the verse in question mentions neither the sun nor prayer. Therefore, it is technically impossible to derive such a meaning from the verse. Moreover, reason itself rejects the possibility of such an event occurring. Additionally, in the verse, the thing Solomon asked to be brought back is referred to with the pronoun “them.” According to grammatical rules, for the sentence to be understood, the reference of the pronoun must be present in the paragraph, either explicitly or implicitly. In the paragraph, the word “sun” is not present, but the word “safinat” [horses] is.

Those who fabricated the story of the sun returning have, as the saying goes, “ruined the eye while trying to fix the eyebrow.” While attempting to glorify Solomon, they contradicted his personality and words as described in the Qur’an. For instance:

Our Lord describes Solomon as “a servant who constantly turned to Allah, who did everything for the sake of remembering Allah, and who was an excellent servant.” The behavior of neglecting prayer in the story does not align with the qualities of Solomon as described in the Qur’an. Because the Solomon introduced to us in the Qur’an – even if we assume he was not obligated to perform the afternoon prayer – would not neglect the prayer he was obligated to perform (niyaz done with tazarru).

According to the verse, Solomon said, “Bring them back to me immediately!” Since it is impossible for the people around him to bring back the sun, to whom did Solomon give this command? Since only our Lord has the power to bring back the sun, if Solomon (a.s.) had made such a request, he would have directed it to Allah, not in the form of a command, but as a supplication: “My Lord, send the sun back!” It is unthinkable that he would show such insolence toward Allah by using a commanding tone.

Another point that leaves the fabricators who claim the pronoun refers to the sun in a void is that the recipients of Solomon’s command are plural. If Solomon had been addressing Allah, the expression would have been singular.

According to the verses, Solomon’s request was fulfilled. If, as the fabricators claim, Solomon had asked for the sun to be brought back and the sun had indeed returned, this event would have been witnessed worldwide and recorded not only in the books of these fabricators but also in many historical documents.

These fabricators have also distorted Solomon’s stroking of the horses, claiming that he struck their legs and necks with a sword. Allegedly, these horses caused Solomon to miss the afternoon prayer, and he punished them by holding them responsible. However, Solomon’s stroking of the horses signifies the joy he felt upon reuniting with them [rebuilding his qualified army] and demonstrates that they were the most important and valuable means of repelling the enemy.

Although none of the words in the verse support the stories about the sun or the horses, the fabrications on this subject are too numerous to fit into volumes. However, we believe it is unnecessary to delve further into details and that the effort spent on exposing the inconsistencies of these fabrications with the Qur’an would be better spent on understanding the verses more deeply.

^34,35Indeed, We purified/matured Solomon through various adversities, distresses. And We left a corpse on his throne. Then he turned; “O my Rabb! Protect me/keep me free from material and spiritual stain and bestow/grant me a kingdom that would not belong to anyone else after me! Indeed, You are the One Who grants/bestows much”.

SOLOMON’S PURIFICATION

The statement in the verse, “Indeed, We purified/matured Solomon through various adversities, distresses.” [We put him through various trials to purify and mature him], indicates that the Prophet Solomon, like his father David, underwent certain educational processes. In our view, part of his trial was the pains he experienced before taking over the rule from his father, the Prophet David. It is not, as some claim due to misinterpretation of the verses, the fabricated events that go beyond what is mentioned in the Qur’an. Because the Qur’an does not provide details about Solomon’s (a.s.) trial.

THE CORPSE ON THE THRONE

The statement in the verse, “And We left a corpse on his throne,” is not a continuation of the sentence about the trial. This means that Solomon was not tried by placing a corpse on his throne and him finding it. Solomon (a.s.) was not tested in this way. The sentence informing that a corpse was placed on the throne is separate from the sentence informing that he was put through a trial. If it were otherwise, the sentence would have begun with the conjunction ف [fa], which indicates sequence and order. However, in the original text, the verse begins with the conjunction و [waw].

The placement of a corpse on Solomon’s throne is, in our view, a metaphorical expression. It may be a metaphor for Solomon’s period of inactivity in governance. Indeed, in Arabic, people who are useless in society are called الميّت المتحرّك [meyyit-i müteharrik = moving corpse]. It is likely that Solomon, for a period, whether by choice or not, became passive, weakened significantly, and though he was in power, he was incapable, almost like a living corpse.

There are multiple possible reasons why Solomon might have gone through such a difficult period: Perhaps it was due to Solomon appointing incompetent assistants and advisors, or perhaps it was the negative propaganda of ill-intentioned people, as mentioned in Al-Baqarah/102, such as “he became an infidel, do not obey him.” Or, as understood from Saba/14, it could be due to his incompetent son, who watched the collapse of his kingdom after him.

SOLOMON’S TURN

From the 35th verse, it is understood that Solomon, realizing the decline of his ineffective rule, regained his composure, resolved to work diligently, and at this stage, prayed to Allah: “O my Rabb! Protect me/keep me free from material and spiritual stain and bestow/grant me a kingdom that would not belong to anyone else after me! Indeed, You are the One Who grants/bestows much”

KINGDOM

The word الملك [mulk] means “power,” and here it does not refer to wealth or possessions but to “state” or “authority.” ^[54] Indeed, in the saying, “Justice is the foundation of the kingdom,” the word “kingdom” also means “state” or “governance.” Because justice is the foundation of every state; states [governments] without justice are doomed to collapse and perish, as they lack a solid foundation.

^36-38Then, We gave the wind that gently flowed by his command wherever he wanted, devils; all divers and master builders and the others who were chained to his service.

–³⁹This is Our gift which is not accounted. Now, if you wish, give to others or withhold without giving .-

⁴⁰Indeed, there is a closeness and a good place of return for him with Us.

The preposition ف [fa], which we have translated as “then/thereupon” at the beginning of the 36th verse, connects the sentence enumerating the blessings given to the Prophet Solomon with the sentence containing Solomon’s prayer in the 35th verse. From this, it is understood that Allah responded to Solomon’s prayer and greatly strengthened his kingdom [state, governance] in commercial, economic, and political aspects.

THE WIND BEING AT SOLOMON’S SERVICE

The wind being at Solomon’s command does not mean that he used the wind as a means of transportation or moved his army from one place to another by wind. The wind being at his command means that he had sail-powered ships that could move swiftly with the wind, enabling him to travel to overseas countries. Indeed, the Ana Britannica encyclopedia describes the level Solomon reached in seafaring with the following words:

“The joint maritime trade fleet of Hiram and Solomon reached almost the farthest points of the known seas at that time. Some regular voyages took three years round trip.”^[55]

The Bible also records that Solomon developed a vast maritime trade and that his trade fleet, as well as his navy called Tarshish, was active in these seas. Additionally, the furnace Solomon established in Ezion-Geber [Etsyon-Geber] to smelt and process copper and iron extracted from the mines in the Edom region near Aqaba has been confirmed by modern archaeological research:
“It is almost certain that Solomon, who used Etsyon-Geber both as a port for trade with Ophir and as a large-scale copper refining center, founded this city around 950 B.C.”^[56]

On this subject, the Qur’an provides the following information:

¹²And for Solomon, We gave the wind, whose morning going was a month and evening return was a month, to his service; and We flooded molten copper for him. And We gave those foreigners who worked for him by permission/knowledge of his Rabb to his service. And whoever of them dared to go astray from Our command; We made him taste from the punishment of the blazing fire.

¹³They made for Solomon what he willed of private headquarters, statues/paintings and bows like reservoirs and fixed cauldrons. –O family of David! Work for repaying for the blessings! But only a few among My servants repay for the blessings they are given!-

(Saba/12-13)

The powers and wealth Solomon possessed are also detailed in the Bible in 1 Kings, Chapter 10, as well as in 2 Chronicles, Chapters 1 and 9.

THE DEVILS/JINN UNDER THE COMMAND OF THE PROPHET SOLOMON

The truthful and instructive information in these verses about the Prophet Solomon has been distorted by some individuals, leading to the emergence of many baseless and fictional stories. All the legends fabricated about the devils under Solomon’s command are based on interpreting the term “devils” in the verse as imaginary creatures from popular culture, rather than its definition in the Qur’an. However, there is no connection between the “devil” in the Qur’an and the “devil” in popular culture.

If we recall, during the analysis of the Surahs At-Takwir and An-Nas, the topic of “devil” was also addressed, and the reader was provided with some information. In the explanations given there, it was stated that the literal meaning of “devil” is briefly “one who is far from the truth,” and as a concept, “devil” is the common and characteristic name for “any person, force, or institution that acts contrary to truth and reason.” The devils mentioned in the story of the Prophet Solomon are also of this type. In other words, they are individuals who constantly spread falsehoods and slanders about Solomon and plot against him.

To better understand this situation, we present the Qur’anic verses that explain the topic collectively:

^36-38Then, We gave the wind that gently flowed by his command wherever he wanted, devils; all divers and master builders and the others who were chained to his service.

(Sad/36-38)

¹⁷And gathered for Solomon was an army of natives and foreigners and birds. – Then they are transferred in order. –

¹⁸And when they arrived at the Valley of Ants, an ant said: “O ants! Enter your homes so Solomon and his armies will not crush you unknowingly!”.

¹⁹And Solomon smiled over the word/decision of the female ant. And he said: “My Rabb! Grant me to commit righteous deeds to please You for all blessings You have bestowed me and my parents, and admit me in Your righteous servants with Your mercy”.

(An-Naml/17-19)

(Saba/12-13)

⁸²And We gave to his service the devils that dived for him and other devils that do lesser jobs. And We were the protectors for them.

(Al-Anbiya/82)

¹⁰²And those whom the Book was given, followed that which demons recited about the dominion of Solomon. But he did not disbelieve; Solomon did not consciously deny the divinity of Allah and the fact that He is Rabb, yet those demons disbelieved; they consciously denied; they taught people magic and that which was revealed to two prophets/kings of Babel; Harut and Marut. But Harut and Marut never taught anything to anyone unless they said: “We are materials of fire so you may purify, so do not disbelieve; do not consciously deny the truth!”. Then, everyone learned from them that which would cause separation between man and his wife. –Yet, they can not harm anyone with it without knowledge of Allah.- Everyone learned that which would harm himself, does not benefit. Surely, they certainly knew that whoever purchased it would not have a share at all in Akhirat [Afterlife]. And how evil was that for which they sold their selves! If only they knew!

(Al-Baqara/102)

If we pay attention to the verses above, for the individuals under the command of the Prophet Solomon, the term “jinn” is used in some verses (An-Naml/17 and Saba/12) while in other verses (Sad/37, Al-Anbiya/82, and Al-Baqarah/102), the term “devils” is used. In other words, those described as “jinn” and “devils” in these verses are actually the same individuals. This means that the jinn under Solomon’s command were described as “devils” because they were individuals who “acted contrary to truth and reason” – just as some of the Meccan polytheists and the Medinan hypocrites were described.

THEIR IDENTITY

In the verses above, information is provided about the devil-like jinn who worked under Solomon’s command and served him reluctantly, stating only that they were skilled craftsmen. However, no details are given about their origins or physical characteristics.

To make a correct analysis of who these beings described as “jinn” were, knowledge of “the history of religions” is necessary. Solomon, who became the ruler of his country as the heir of his father, the Prophet David, was a prophet from the lineage of the Prophet Jacob and a member of the Children of Israel. For this reason, he is a figure believed in and valued by both Muslims and the People of the Book [Jews and Christians]. Information about the Prophet Solomon is also found in the scriptures of the People of the Book. Although the current Bible cannot be considered a reliable religious source due to its corruption, there is no harm in examining it as a historical source. After all, written religious texts are among the primary sources of history. Indeed, the Ana Britannica encyclopedia has cited the Old Testament as the source of its information about the Prophet Solomon:

“Almost all the information about the life of Solomon comes from the Old Testament.”^[57]

Therefore, it is beneficial to examine this topic using the available Bible. This subject is covered in detail in the Books of 1 Kings and 2 Chronicles in the Bible.

From these sources, it is understood that the Bible records that the individuals in Solomon’s service were skilled craftsmen from his father David’s workforce, as well as Huram-Baba, the master craftsman sent by the king of Tyre, and his skilled workers. The Qur’anic verses that describe the devil-like jinn under Solomon’s command as skilled craftsmen align with the information in the Bible, which we consider a historical source. Moreover, the People of the Book who heard these Qur’anic verses did not object to this description. All of this shows that those who explain the jinn serving Solomon as imaginary creatures from popular culture have no basis or evidence for their claims.

The devil-like jinn who organized campaigns of lies and slander against Solomon, doing everything in their power to overthrow him and eliminate his rule, were these skilled but reluctant craftsmen. Solomon, aware of this situation, continued to make use of them, even if it was by force, to the very end:

¹⁴And when We decreed his death; nothing indicated to them his death except the creature of the earth that ate his staff. Only the creature of the earth/worm that ate his staff caused them to know that he was dead. And when he fell facedown, it became clear that: “Had those foreigners known about the death of Solomon which they did not, they would not have remained in that humiliating punishment; in longing, homesickness, hard work, being put in chains.”

(Saba/14)

The phrase “chained” in the 38th verse does not mean that they were tied with literal chains as we know them. This expression is a metaphor for their being kept under control.

^36-38Then, We gave the wind that gently flowed by his command wherever he wanted, devils; all divers and master builders and the others who were chained to his service.

In the above group of verses, it is stated that the Prophet Solomon attained these blessings through Allah’s grant. Allah’s bestowal of such beautiful favors upon Solomon was due to his being “awwab” [one who turns to Allah, deeply devoted to Allah] during the period of his life before he possessed these blessings.

–³⁹This is Our gift which is not accounted. Now, if you wish, give to others or withhold without giving .-

That is, “We have bestowed upon you countless blessings. Now, if you wish, be generous; give to whom you will, bestow, and grant favors. Or if you wish, withhold; deny whom you will. You will not be held accountable.”

Here, although the kingdom and other favors granted to Solomon are described, enemies of Islam have fabricated very ugly narrations using this verse, and unfortunately, they have done so by invoking the name of our Prophet:
In the command of Allah, “This is Our gift,” it is claimed that it refers to Solomon’s manly potency. They allege that he had 300 wives and 700 concubines, and that he possessed the strength of a hundred men.^[58]

In similar narrations, the meaning of the phrase “Now, if you wish, give to others or withhold without giving.” has unfortunately been reduced to a vulgar interpretation, explaining it as, “If you wish, emit semen; engage in sexual relations with those women, or if you wish, do not; you are free.”

⁴⁰Indeed, there is a closeness and a good place of return for him with Us.

In the previous verses, our Lord mentioned the worldly blessings He granted to Solomon. With this sentence, He also explains Solomon’s state in the hereafter and informs that he will be among the blessed.

Verses 41-44

⁴¹Remember Our servant Job! Once he called his Rabb: “Satan has touched me with agony, misery and distress.”

-“⁴²Go away from there now, fast and on foot! Here, a place to bathe, cold drink!”-

⁴³And We granted him his family and the like of those who were with them as a mercy from Us and as a reminder for those who have capability of understanding.

The story of Job (Ayyub) is the third of the stories mentioned in this surah. As understood from the verses, the three prophets mentioned in these stories [David, Solomon, and Job] were tested, tried, and purified through trials, ultimately being refined. As a result, they were granted great blessings both in this world and in the hereafter. The purpose of these stories is to ensure that our Prophet and, at the same time, all of humanity take lessons from the events in the stories and the characteristics of their protagonists. It is as if Allah is saying, “O Muhammad! Be patient with the foolishness of your people! To understand that one must endure evil and hardships, consider the situation of these individuals!”

Like the prophets David and Solomon, Job is also a personality who can be presented as an example to our Prophet. However, no solid information has yet been obtained about the historical identity of Job. The historian Waqidi writes that Job, whose kunya was Abu Abdullah, was, according to some, a “Roman” who lived in Al-Basniyya [a place between Damascus and Azri’at]. According to a narration in Qurtubi, he lived during the time of the Prophet Jacob and married Rahma, the daughter of Ephraim, the son of Joseph, who was Jacob’s son. According to others, his mother was the daughter of Lot, and his wife was Layla, the daughter of Jacob.

Unfortunately, the story of Job, like the stories of David and Solomon, has been distorted and degenerated with many baseless narrations, leaving its moral essence in darkness. The events allegedly experienced by Job are extensively detailed in the Bible, so by the time the Qur’an was revealed, Job (a.s.) had already become a legendary figure.

The Qur’an does not provide much detail about Job either. The Qur’an’s statements about him are mostly aimed at correcting the misconceptions that had become widespread among the people. Therefore, we believe that to properly understand the subject, it is necessary first to know what Job was not. In line with this view, we first present the distorted version of the story:

THE STORY OF JOB (AYYUB)

It is narrated that Iblis (Satan) had a station in the seventh heaven. He asked his Lord a question, saying, “Among Your servants, is there anyone who, if You allow me to afflict them, would avoid me and not come near me?” Thereupon, Allah the Almighty replied, “Yes, My servant Job (Ayyub)!” Then Satan began to whisper to Job (a.s.). Job (a.s.) saw Iblis directly but paid no attention to him.

Thereupon, Iblis said, “O Lord! He avoided me and paid no attention to me. Allow me to afflict his wealth.” He then came to Job (a.s.) and said, “Such and such of your wealth has been destroyed.” Job (a.s.) replied, “Allah gave, and Allah has taken away,” and he praised and thanked Allah.

Then Satan said, “O Lord! Job did not care about his wealth. Allow me to afflict his children.” He came and destroyed Job’s (a.s.) house, and as a result, all of Job’s (a.s.) children died. He then came and informed Job (a.s.) of what had happened, but Job (a.s.) remained indifferent.

Then Satan said, “O Lord! He did not care about his wealth or his children. Allow me to afflict his body.” Allah the Almighty permitted this. Satan then blew on Job’s (a.s.) skin, causing severe illnesses and intense pain to afflict him. Job (a.s.) remained in this state of trial and hardship for many years, to the point where the people of the city began to loathe him.

As a result, he was taken to a secluded place, and no one came near him anymore. Then Satan came to Job’s (a.s.) wife and said, “If your husband asks for my help, I will relieve him of this hardship.” When his wife conveyed this to him, Job (a.s.) swore that if Allah restored his health, he would strike his wife with a hundred lashes. At that moment, Job (a.s.) said, “Indeed, Satan has afflicted me with exhaustion and suffering.” Thereupon, Allah answered his prayer and revealed to him, “Strike the ground with your foot.” Allah then caused a cool and pleasant spring to gush forth from beneath his foot. Job (a.s.) washed himself with that water, and Allah the Almighty removed all his internal and external ailments, restored his family and wealth to him, and granted him even more.^[59]

HOW DID SATAN AFFECT THE PROPHET JOB (Ayyub)?

His illness was extremely painful. The duration of this illness dragged on, and people began to loathe him, avoiding him in disgust. He lost all his wealth, and his wife had to work among people to obtain a small amount of sustenance for him. Eventually, the people’s hatred and disgust for him reached such a level that they prevented his wife from serving him or even approaching him. Meanwhile, Satan reminded him of the blessings he once enjoyed and the hardships he was now enduring. Job (a.s.) struggled to repel these whispers, but as they grew stronger in his heart, he became fearful and cried out to Allah, saying, “Indeed, Satan has afflicted me with exhaustion and suffering.” This was because whenever such thoughts intensified, the grief in his heart increased proportionally.

As Job’s (a.s.) illness prolonged, Satan came to him, trying to make him despair of his Lord and tempting him to become impatient. Fearing that despair might take hold of his heart, Job (a.s.) turned to Allah in supplication, saying, “Indeed, Satan has afflicted me with exhaustion and suffering.”

It is said that Satan approached Job’s (a.s.) wife and said, “If your husband obeys me and listens to my words, I will remove these afflictions from him.” When his wife conveyed this to him, Job (a.s.) strongly suspected that Satan was trying to undermine his faith, and this weighed heavily on him. He then cried out to Allah, saying, “Indeed, Satan has afflicted me with exhaustion and suffering.”

It is narrated that the Prophet (s.a.v) said: “Job (a.s.) remained in this trial for eighteen years. Except for two people, everyone, near and far, abandoned him. Later, one of these two said to the other, ‘By Allah, Job (a.s.) must have committed a sin in this world that no one else has committed. If he had not committed such a sin, he would not have fallen into such hardships.’ They shared this with Job (a.s.), and he replied, ‘I do not know what you are talking about, but Allah knows that I once encountered two people arguing while mentioning Allah. When I returned home, I disliked them mentioning Allah except in truth, and I distanced myself from them.'”

It is said that Job’s (a.s.) wife worked among people, earning a small amount of sustenance, which she brought to him. Eventually, people agreed not to employ her anymore. Then, a woman offered her some food in exchange for cutting one of her two braids. She did so, and the next day, she had to cut the other braid as well. When Job (a.s.) tried to turn in his bed, he would hold onto her braids for support. When he could not find them, distressing thoughts filled his heart, and his sorrow increased. It was then that he said, “Indeed, Satan has afflicted me with exhaustion and suffering.”

Job (a.s.) would sometimes say, “O Lord! I swear, I know that two things have come together upon me. When You gave me wealth, I became a support for the needy, a helper for travelers, and a father to orphans.” Then, a voice called out to him from a cloud, “O Job! Who granted you this success?” Job (a.s.) took dust from the ground, scattered it over his head, and said, “From You, O Lord!”

Later, fearing that the initial thoughts might return, he said, “Indeed, Satan has afflicted me with exhaustion and suffering.” Scholars have also presented various other opinions. Allah knows the true reality of the matter.^[60]

During these difficult times, Satan used the few loyal friends who remained with Job (a.s.) – one of whom was his wife – to plant evil suggestions. He spread doubts by saying, “If Allah truly loved Job, He would not have brought so much calamity upon him.” Job’s friends would discuss these words with him, which distressed him more than the hardships themselves.

When his wife conveyed some of these Satanic suggestions to him, Job (a.s.) swore that if Allah restored his health, he would strike his wife a certain number of times – according to one account, a hundred lashes.

At this time, Job (a.s.) complained to his Lord about the troubles caused by Satan’s afflictions and how he had deceived his friends, bringing them under his influence.^[61]

ANALYSIS OF THE VERSES RELATED TO THE STORY OF JOB (EYYUB)

⁴¹Remember Our servant Job! Once he called his Rabb: “Satan has touched me with agony, misery and distress.”

The word نصب [nusb] means “hardship, physical fatigue,” and the word عذاب [azab] means “pain, the pain of losing wealth and children.”^[62]

Like the prophets David and Solomon, Job was also tested through trials and hardships, purified and refined. As understood from the verse, Job (a.s.) was tested with nusb and azab. The meanings of these words indicate that this trial involved the loss of all his wealth, family, and health during the same period. Despite all this, he did not weaken his connection with his Lord, did not lose his trust in Him, and remained patient.

THE SATAN THAT AFFLICTED JOB (EYYUB)

It should not be forgotten that in the Qur’an, Satan is introduced as a symbol of all evil, and every evil person or force is called Satan. Unfortunately, Satan is generally perceived as that well-known creature from popular culture, and it is believed that the afflictions mentioned in the verse were inflicted on Job by that Satan. However, the Qur’an repeatedly states that Satan has no coercive power over humans. Despite this clear Qur’anic declaration, many people accept that death, life, health, and illness are caused by Satan, without considering that such a belief implies sidelining Allah in these matters. Another unconsidered point is why Satan, with his supposed powers, cannot eliminate the prophets or divert those who strive for Allah’s consent.

We believe, based on our understanding of “Satan” as discussed in the story of Solomon, that the one who brought Job to this state was either someone close to him (especially a business partner) or Job’s own Satan (i.e., Iblis). According to this understanding, Job’s troubles were caused by a close associate, business partner, or his own recklessness. In pursuit of greed, his affairs likely took a turn for the worse, leading to bankruptcy and leaving him with nothing. As a result, his close ones distanced themselves, and he fell into depression, leading to physical and mental illnesses.

-“⁴²Go away from there now, fast and on foot! Here, a place to bathe, cold drink!”-

The word ركض [rakz] in the verse means “to spur [a horse], to flap wings.” Here, the word is used metaphorically to express “hastening, moving quickly.”^[63] Spurring a horse is an action to speed it up, and flapping wings signifies moving swiftly away from a place. Indeed, apart from this verse, the word rakz in Al-Anbiya/12-13 also appears with the same metaphorical meaning of “fleeing, quickly moving away,” and most translators and commentators have given these meanings to those verses:

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.-

(Al-Anbiya/12-13)

The explanations regarding the word uerkuz in the story of Ayyub (Job), which is our subject, suggesting that it means “strike the ground with your foot,” and that when Ayyub struck the ground with his foot by Allah’s command, water gushed forth, and after drinking from and bathing in that water, his illness was cured—possibly indicating that Prophet Ayyub suffered from a skin disease—are entirely baseless and imaginary attributions. These explanations stem from statements in the Bible, which Muslims have accepted without scrutiny or verification, suggesting that Prophet Ayyub’s body was covered with boils from head to toe.

The expression “on foot” in the verse, in our view, indicates that Prophet Ayyub had no choice but to go on foot. According to the passage, Prophet Ayyub had lost all his wealth, health, surroundings, and family, and he had neither a horse nor a camel to spur. Since he also had no means to fly, the expression on foot is used in the verse.

Here, a place to bathe, cold drink!”-

This expression is generally interpreted as “when he struck the ground with his foot, a spring gushed forth, and Prophet Ayyub drank from it and washed with it, and thus he was relieved of his afflictions.” In our view, however, this expression is directing Prophet Ayyub and pointing to the opportunities in the places he would flee to. In other words, Prophet Ayyub would leave the place where he lived and go to a “watery, fertile, and cool region, a highland,” thus freeing himself from the troubles that had enveloped him and finding safety.

⁴³And We granted him his family and the like of those who were with them as a mercy from Us and as a reminder for those who have capability of understanding.

This verse draws attention to the blessings that those who are patient in the face of trials and tribulations from Allah will attain, and it informs that those who endure after being afflicted will be granted many times more than what they lost. These blessings are described as “glad tidings” in Al-Baqara (155-156):

^155,156And surely, We will surely weaken/test you with something of fear, hunger and loss of wealth, lives and crops. Give the tidings to those who are patient and who say: “We surely belong to Allah and will return only to Him” when a disaster comes to them!

¹⁵⁷Those are the ones upon whom some supports and mercy of their Rabb are. And they are the ones who follow the righteous path they have been guided.

(Al-Baqara/155-157)

Regarding verse 43, some narrations have exaggeratedly stated, “Allah resurrected his previous children and gave him as many more.”^[64] However, the clear expression of the verse contains no indication that Almighty Allah killed Prophet Ayyub’s children and then resurrected them.

What is described here is this: When Prophet Ayyub received the command from Allah, as mentioned in verse 44, “And take a handful of grass, mint and basilica enough for your capital/spice-seller, set out to seek provision with it and do not be irresolute, do not go astray from the truth, do not commit sin.” he fulfilled it, and our Lord restored his health and granted him abundant material means. As a result of Allah’s blessings, everyone gathered around him, and Prophet Ayyub’s surroundings increased many times over compared to before.

Verse 43 is actually the concluding verse of the story of Ayyub in terms of meaning. The “vav atıf” (the conjunction “and”) at the beginning of the sentence does not imply sequence or order but rather a collective meaning, i.e., a sense of togetherness. Therefore, verse 44, which begins with the phrase “and take a bundle of plants in your hand”, is a continuation of verse 42, where the command to depart quickly is given. Accordingly, the normal arrangement of the passage is as follows:

⁴¹Remember Our servant Job! Once he called his Rabb: “Satan has touched me with agony, misery and distress.”

-“⁴²Go away from there now, fast and on foot! Here, a place to bathe, cold drink!”-

⁴³And We granted him his family and the like of those who were with them as a mercy from Us and as a reminder for those who have capability of understanding.

Another example of this “and” conjunction can be seen in Ma’idah/6, which commands cleanliness when going to Salah. During the act of purification, while it is normal to wash the hands first and then the face, in this verse, the washing of the face is mentioned before the washing of the hands. Despite this, it has not been understood from this verse that the face must be washed first, and it has been deemed sufficient to perform the four actions listed in the verse to complete the purification. In other words, it has been understood from the verse that the order is not important during purification, and there is no harm in washing the limbs in reverse. This meaning attributed to the verse arises from the fact that the “and” conjunction in the sentence is for the purpose of gathering (combining).

The fact that the 44th verse is a continuation of the 42nd verse in meaning and comes before the 43rd verse is also consistent with the sequence of meanings in the presentation of the stories in this surah. In these stories, Almighty Allah conveys the message to His servants, whom He has tested and tried, that if they remain patient and are sincerely content with His decree, He will bestow great favors upon them. Therefore, placing the 44th verse, which informs of Prophet Ayyub’s patience and devotion, before the 43rd verse, which mentions Allah’s granting of blessings, aligns more appropriately with the sequence of “first the servant’s patience, then Allah’s grant” in the stories.

The expression in the verse, “We granted…. as a mercy from Us and as a reminder for those who have capability of understanding.”, explains that the blessings given by Allah are not out of any necessity but are granted as a favor and a gift.

It is also understood from this expression that there is a lesson and a reminder in this story for every person those who have intelligence [with the ability to comprehend]. Every person of understanding, no matter what state they are in, should not rebel against Allah, should not lose hope in Him, and should only expect what they hope for from Allah. For both good and evil are in the hands of Allah, besides whom there is no other deity. He brings down whomever He wills from a good state to a bad one, and He elevates whomever He wills from a bad state to a good one.

To comprehend the truths related to Prophet Ayyub (Job), it is essential to understand some of the words mentioned in this verse well. For certain expressions in this verse have been distorted to produce baseless stories.

From this verse, falsehoods have been fabricated, such as the claim that Prophet Ayyub, who had sworn to beat his wife with a stick, fulfilled his oath by striking her with a bundle of grass instead, and that this method was directly taught to him by Allah. Later, from these lies, a concept known as “hile-i sher’iyye” (legal trickery), also referred to as the “Eyyub ruhsati” (Ayyub’s concession), was derived.

To reveal how the verse has been distorted, we present to the readers’ attention the story of Prophet Ayyub’s oath and his beating of his wife, as well as the fatwas (religious rulings) derived from this fabricated story:

Know that this statement indicates that a vow had previously been made by Prophet Ayyub (peace be upon him). In a hadith, it is reported that he swore an oath regarding his wife. Scholars have differed concerning the reason why he swore an oath against his wife: It is unlikely that this oath was due to her efforts to incline Prophet Ayyub (peace be upon him) toward obeying Satan, and it is also far-fetched to say that it was because she cut and gave away her braid. For it is permissible for someone compelled to seek food to act in such a manner. The closest to the truth is that the oath was made because his wife opposed him in some of his matters. For she would go to attend to some of her tasks, which caused her to be delayed. While he was ill, Prophet Ayyub (peace be upon him) swore that he would strike her with a hundred lashes when he recovered. That woman served him very well, and Almighty Allah resolved Prophet Ayyub’s oath in the simplest and easiest way for both him and his wife. This concession continues to apply. A disabled, emaciated man who had committed adultery with a slave girl was brought to the Prophet (peace be upon him). The Prophet (peace be upon him) said, “Take a palm branch with a hundred twigs and strike him once with it.”^[65]

As for Prophet Ayyub’s oath to strike his wife, Almighty Allah, out of His mercy, showed him an easy solution for both him and his wife, who had endured the trial and tried to protect him. He commanded Prophet Ayyub to gather the number of lashes he had specified in his oath and strike her once with all of them. Thus, Prophet Ayyub would fulfill his oath without breaking it.^[66]

According to narrations, everyone, even his children, distanced themselves from Prophet Ayyub except for his wife. Therefore, it is said, “When We healed him, his family returned to him, and afterward, We granted him more wealth and children than he had before.”^[67]

It is necessary to reflect on this statement. While Prophet Ayyub was ill, he swore that he would strike his wife with a certain number of lashes. However, when he recovered, he regretted the oath he had made to strike his innocent wife. If he did not strike her, he would sin for breaking his oath, and if he did strike her, he would unjustly harm his innocent and loyal wife. Allah resolved this issue as follows: “Take as many twigs as the number of lashes you vowed to strike, bundle them together, and strike your wife once with the bundle. In this way, your oath will be fulfilled, and your wife will not suffer unjustly.” Some jurists say that such a method was specific to Prophet Ayyub, while others argue that others may also benefit from this concession. The first view is narrated by Ibn Asakir from Ibn Abbas, and by Al-Jassas from Mujahid. Ibn Malik also holds the same opinion.^[68]

The other view has been put forward by Imam Abu Hanifa, Imam Yusuf, Imam Muhammad, Imam Zufar, and Imam Shafi’i. According to them, for example, if someone swears to strike their servant with ten lashes, they can fulfill their oath by bundling the ten lashes together and striking once. However, all ten lashes must make contact with the servant’s body. Indeed, in a hadith narrated from the Prophet (peace be upon him), he administered such a punishment to an adulterer who was ill. The adulterer was so sick that he could not endure a hundred lashes. According to Al-Jassas, who narrated from Sa’d ibn Ubada, “A man from the Banu Sa’d tribe committed adultery, but he was so ill that he was reduced to skin and bones. Thereupon, the Prophet (peace be upon him) ordered that the adulterer be struck once with a palm branch containing a hundred twigs.” (Ahkamu’l-Qur’an; this hadith is also recorded in Musnad Ahmad, Abu Dawud, Nasa’i, Ibn Majah, Tabarani, Abdurrazzaq’s works, and many other hadith collections.) The Prophet (peace be upon him) applied the hadd punishment in this manner to someone who was sick and weak. Additionally, jurists have stipulated various conditions for such a punishment. For example, each twig must touch the offender’s body and also cause some discomfort.^[69]

Some scholars have taken this verse as evidence for “hile-i sher’iyye” (legal trickery). There is no doubt that this was a solution shown by Allah the Almighty to Prophet Ayyub. However, this was not a way to escape responsibility [from an obligation], but rather to avoid harm or wrongdoing.^[70]

Therefore, even in Islamic jurisprudence, it is only permissible if it serves to prevent injustice, sin, or harm to oneself or others. Otherwise, resorting to trickery to make the forbidden permissible, to evade obligations, or to abandon good deeds is a sin upon sin, and in the final analysis, it may even lead to disbelief. For a person who tries to deceive with ill intentions is, in effect, attempting to deceive Allah. For example, if someone transfers their wealth to another person before the end of the year to avoid paying zakat, they not only abandon an obligation but also attempt to deceive Allah by thinking they have escaped the obligation. The fact that some jurists have included such tricks in their works is not to show how to evade sharia rulings. Rather, it is to ensure that a judge, when dealing with the case of a person who resorts to “hile-i sher’iyye,” rules based on the apparent evidence and leaves the outcome to Allah.^[71]

According to Qurtubi, the oath of Ayyub (Job):

During his illness, Ayyub swore to strike his wife with a hundred lashes. There are four different opinions regarding what caused this oath:

According to a narration from Ibn Abbas, Ayyub’s wife encountered Iblis (Satan) in the guise of a doctor and called him to treat Ayyub. Iblis said, “I will treat him on one condition: if he recovers, he must say, ‘You healed me,’ and I will ask for nothing else in return.” His wife agreed and advised Ayyub to say this. Thereupon, Ayyub swore to strike his wife and said, “Woe to you! That person you mentioned is Satan.”
According to Sa’id ibn al-Musayyab, his wife brought more bread than she had previously. Fearing that she might betray him, Ayyub swore that he would definitely strike her.
According to a narration from Yahya ibn Salam and others, Satan tempted Ayyub’s wife by telling her to compel Ayyub to sacrifice a goat to him, promising that he would recover as a result. When his wife mentioned this to Ayyub, he swore that he would strike her with a hundred lashes if he recovered.
It is also said that his wife sold her braids in exchange for two loaves of bread because she could not find anything to bring to Ayyub to eat. Whenever Ayyub tried to stand up, he would hold onto her braids. This was the reason he swore to strike her.^[72]

After these fabricated stories, we return to the truths of the Qur’an:

⁴⁴And take a handful of grass

The word ضغث [dıghs] means “a small bunch of grass, basil, or similar things.”^[73] The expression “And take a handful of grass” in the verse is connected to the statement in the 42nd verse, “Strike [the ground] with your foot; [spur it, and immediately move away from there on foot]!”

Since the verse does not clearly specify what kind of bundle is being referred to, broader meanings can be considered for this expression. For example, it could mean that Prophet Ayyub was asked to take some plants from his region and bring them to the indicated lush and cool area. Alternatively, since there were no qualified people left around him, he might have been asked to take the “handful of grass”–like unqualified individuals who remained with him and form a community with them in the lush and cool area.

set out to seek provision with it

DARB

The word الضّرب [darb] is a good example of a mutashabeh/polysemous word, and according to the explanations in Lisan al-Arab and Taj al-Arus, it is used in hundreds of different meanings.

The literal meaning of darb is “to create something on top of something else.” Since there are naturally many ways and methods to create something on top of something else, the word can also be used metaphorically in many meanings. For example, it is possible to create something on an object using various means such as a hand, a stick, or a sword. What is created on an object with the hand can be expressed with words like “to beat” or “to strike,” what is created with a stick can be expressed with words like “to break” or “to knock down,” and what is created with a sword can be expressed with words like “to cut,” “to wound,” or “to scratch.” All these actions fall within the meaning of the word darb. As another example, the act of engraving or embossing on a piece of metal is also expressed with the word darb. Indeed, the minting of metal coins is called darb, and the place where coins are minted is called darbhane. The inscription ضرب فى قسطنطنيّه [duribe fi Kostantiniyye] on Ottoman coins means “Minted in Kostantiniyye [Istanbul].” As yet another example, creating footprints on roads and, in this sense, setting out on a journey for provision, trade, or war is also expressed with the word darb. Additionally, Arabs refer to a guest as ضارب [darib = one who treads the road]. Among its metaphorical meanings, the word darb is famous for meanings like “to beat” and “to strike.” However, it is also used in meanings such as the trace of rain on the ground, going quickly to relieve oneself, urinating, planting something in a place, a male animal mounting a female, striking something against something else, mixing, dyeing wool, swimming in water, a scorpion’s sting, the beating of the heart, the pulse, lifting something, gesturing with the hand, holding tightly, fleeing from a fight or trouble, arriving and standing in a place, giving an example, and many more.^[74]

Since there are many examples in the Qur’an related to the various meanings of the word darb, those who study the Qur’an must reflect carefully on the word to grasp its meaning in the passage where it appears.

As can be seen, the word darb is a mutashabeh/polysemous word. For this reason, the word should be interpreted by considering the flow of speech and meaning in the sentence or passage where it appears, and one of its various meanings should be chosen.

When the flow of the topic in this passage is considered, in our opinion, the most appropriate meaning for the word darb (in the imperative form) is “Set out on a journey in search of provision, migrate, leave the place you are in!” The statement in the Bible, “After Job had prayed for his friends, the Lord restored his fortunes and gave him twice as much as he had before,”^[75] also indicates that Prophet Ayyub left his homeland, was granted abundant opportunities and blessings in exile, and then returned to his homeland. Therefore, the meaning we propose fits well.

and do not be irresolute, do not go astray from the truth, do not commit sin.”

HINS

The word الحنث [hıns] originally means “to deviate from truth to falsehood; to commit sin” and “indecision.”^[76] When someone who has sworn an oath breaks it, it is called “to be hanis” in the sense of “deviating from truth to falsehood.” In the verse and the passage, there is no other mention of an oath, nor is there any explicit or implicit statement that could be interpreted as implying or indicating that Prophet Ayyub was asked to strike his wife with a handful of grass. Therefore, in our opinion, interpreting the word hıns here as “breaking an oath” is incorrect. The expression lâ tahnes given to Prophet Ayyub as the last in a series of commands should be understood as “Do not be indecisive, do not deviate from the truth, do not sin!” Indeed, the word hıns appears once more in the Qur’an, where it is also used in the sense of “deviation from truth to falsehood; sin”:

^42-48They will be in a fire that penetrates into them and scalding water, they are in a shadow of pitch black smoke which is neither cool nor pleasant. Surely, the companions of the left are those who have indulged in wealth and joy before this. And they persisted in the great sin; associating others with Allah. And they said: “Will we be resurrected after we die and become a pile of dust and bones? And our ancestors as well?”.

(Al-Waqi’ah/46)

As can be seen, when the words are understood in their original meanings and the context of the passage is taken into account, the message of the verse becomes clear without the need for any forced interpretations. If the words are understood outside their true meanings, it becomes necessary to attribute an oath to Prophet Ayyub, and thus the number of fabricated scenarios we have recounted above increases in proportion to the reasons devised for the oath.

In our opinion, there is no reasonable justification for explaining the meanings attributed to the verses recounting the story of Ayyub (peace be upon him) with the logic of miracles. For there is no individual or group in the story who denies his prophethood or expects a miracle from him.

We found him patient. How an excellent servant he was! Indeed, he was the one who turned to his Rabb frequently.

The story of Prophet Ayyub concludes with these expressions in which our Lord praises and honors Ayyub (peace be upon him) with excellent qualities. It is noteworthy that the attribute awwab, previously used for Prophets David and Solomon, is now used for Prophet Ayyub. This common characteristic of the prophets, who are presented as examples to the Prophet Muhammad (peace be upon him) and all humanity through the stories in this surah, is also the source of other praiseworthy qualities of the believer. The word awwab, which we will encounter in its plural form in Isra/25, is used in a general sense in Qaf/32 and was explained by us as follows:

اوّاب [awwab]:

One who frequently repents and seeks forgiveness for his sins,
One who frequently turns to Allah in reflection,
One who restrains himself from following his desires when turning to other than Allah,
One who accepts none but Allah and completely detaches himself from everything other than Allah.

Therefore, the awwab is one who abandons his desires and rebellion and chooses obedience and contentment with Allah. He abandons what Allah dislikes and follows the path Allah has recommended. Even the slightest deviation from this path frightens him. He frequently repents and worships Allah, remembers Him, and turns to Him in all his affairs.

Prophet Ayyub, who is mentioned for the first time in this surah in the Qur’an, will also be mentioned later in An’am/84 and Anbiya/83-84.

THE MESSAGE OF THESE STORIES

A servant should know that if he seeks forgiveness from Allah, Allah will forgive him. Indeed, in these stories, it is narrated that Almighty Allah forgave Prophets David, Solomon, and Ayyub and granted them many times more than what they had before.

Another message of these stories is that our Prophet, like Prophet Ayyub, will go to another land with a handful of people, gain strength there, and then return.

Those who embellish the meanings they attribute to these stories with fabricated tales and turn the stories of the prophets into legends, and those who accept them without any questioning, must ask themselves this question: Where are the devils that were unleashed upon Prophets Solomon and Ayyub now, and what are they doing?

Verses 45-48

⁴⁵Remember Our servants Abraham, Isaac and Jacob, possessors of strength and foresight!

This group of verses continues to guide and encourage our Prophet. In these verses, the names of three more prophets who lived before and were purified through trials are mentioned, indicating that he too will go through similar paths and therefore must be patient like them.

Possessor of Strength and Insight (Basiret):

As is known, a person has both physical and mental strength. Physical strength is often demonstrated through tasks performed with the help of the hand, so the word “hand” is used metaphorically to mean “strength.” A person’s mental strength, on the other hand, is expressed through the word “basiret” (insight), which is related to “vision, seeing, and the eye.” Therefore, those who use their mental faculties—who think, reflect, and are not blind to what they see—are called “possessors of basiret.” Thus, the description of the prophets mentioned in the 45th verse as “servants possessing strength and basiret” indicates that they were capable, diligent, and those who saw and showed the right path.

ZIKRE’D-DAR [THE THOUGHT OF HOMELAND]:

The phrase “Zikre’d-dar” does not mean “reminder of the homeland,” as some works suggest, but rather “the constant remembrance of the homeland” [the homeland never leaving one’s mind]. When considering both the life stories of the prophets mentioned in the 45th verse as narrated in the Qur’an and the information about them in historical books, it is clear that they did not have a fixed homeland and were made to wander from land to land. Taking this into account, it is understood that these prophets were subjected to many hardships to be purified and matured. These hardships included both struggling with difficulties as if they were thrown into fire in the countries they went to and suffering from the longing for their homeland due to being far from their native land.

The expression الدّار [ed-dâr] should not be interpreted as “the Hereafter” instead of “homeland,” as it neither fits the flow of the passage nor aligns with the concept of “purification.” Remembering the Hereafter is not akin to being thrown into fire, nor does it cause pain. Pain lies in longing, being in a foreign land, and enduring trials.

PURIFICATION [MAKING PURE]

The expression “Ehlasna” used here is a different form of the word “fetennâ,” which was previously used for Prophets David and Solomon. It signifies filtering, purifying, being patient, acting with resilience, teaching, informing, refining, and gaining experience.

⁴⁸And remember Ismael, Elisha and Dhul-Kifl [Ezekiel?]. They all are among the best.

In this verse, our Lord explains that Isma’il, Elyesa, and Zulkifl are among the purified ones and asks our Prophet to always remember them. These prophets must also be those who endured hardships for the sake of Allah’s religion, for the Almighty Allah wants our Prophet to reflect on their patience and the mercy they received from Allah in return for their patience, and to take them as examples to endure the hardships he faces from his own society, which is characterized by denial and deviation.

ELYESA (اليسع)

The name Elyesa appears twice in the Qur’an, once here and once in En‘am/86. In both verses, this name is mentioned alongside other prophets, with no further explanation provided. Elyesa is one of the great prophets of the Children of Israel. Described in detail in the Bible, in the Second Book of Kings, chapters 2-13, this prophet, whom the Jews refer to as “Elisha,” was from a town called “Abel Meholah” near the banks of the Jordan River. He was the person left behind by the prophet Ilyas (Elijah) when he went to Damascus and Palestine to deliver his message. According to the Bible, one day, as the prophet Ilyas was passing through Elyesa’s village, he saw him plowing his field with twelve pairs of oxen and threw his cloak over him. Thereupon, Elyesa left his field and stayed with Ilyas. When Allah took Ilyas up to heaven, Elyesa continued his mission.

ZULKIFL (ذوالكفل)

The name Zulkifl also appears twice in the Qur’an, once here and once in the Surah of Anbiya (Prophets). The word Zulkifl means “the one with a share or portion,”^[77] and in this verse, it refers not to the name of that righteous man but to his title. However, this title here does not refer to his worldly wealth but rather to his superior character and his status in the hereafter.

There are many differing opinions regarding the identity and nationality of Zulkifl. Some say he was Zechariah, Ilyas, Joshua the son of Noah, or Elyesa, while others claim he was the prophet Bishr, the son of the prophet Ayyub (Job), who became a prophet after him.^[78]

Allama Alusi said, “The Jews claim that he was Ezekiel, who was appointed as a prophet during the captivity of the Children of Israel (597 B.C.) and carried out his mission near the Habur River.” ^[79]

When the accounts in the Bible are considered, the view that this person was Ezekiel seems to be the most appropriate. This is because Ezekiel’s characteristics are not contrary to the qualities mentioned in the verse, and the Book of Ezekiel is considered one of the least distorted texts:

It is possible to distinguish a small number of later additions from the rest, but the authenticity of the majority of the text is unquestionable.^[80]

According to the Bible, Ezekiel was one of the captives taken by Nebuchadnezzar from the Children of Israel during the occupation of Jerusalem and settled in Tel-abib near the Habur River in Iraq. He received the duty of prophethood when he was no more than 30 years old and for exactly 22 years, he conveyed Allah’s message both to the captive Children of Israel and to the tyrannical ruler and his men. In the 9th year of his mission, Ezekiel’s wife, whom he called “the delight of his eyes,” passed away. The next day, he warned those who came to mourn her death with Allah’s wrath and the imminent punishment that would come in this world.^[81]

Verses 49-53:

⁵³This is what you are promised for the day of account. –⁵⁴Indeed, this is Our provision; there is no depletion for it.-

In this paragraph, our Almighty Lord once again directs attention to the Hereafter, as is common throughout many surahs. Within these verses, two contrasting depictions are presented: the “table of the muttaqis” in the first group (verses 49–54) and the “table of the defiant” in the second group (verses 55–64). These sections vividly portray the blessings of paradise for the righteous and the torment awaiting the rebellious.

The descriptions of paradise, referred to as the “table of the Muttaqis,” are elaborated with different details in numerous verses of the Qur’an. To make them more familiar, we include some of those depictions here:

⁵⁵Truly, the companions of Jannah [Heaven/Paradise] will have an occupation while they are amused.

⁵⁶They and the partners presented to them will recline on their couches, under shadows.

⁵⁷Only for them will be the fruits. They will have all they wish.

(Ya-Sin/55-57)

^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)

³⁵Surely, We created the lote, banana, shadows, gushing water with such a creation.

^36-38Then, We made them attractive and untouched and at the same level for the companions of the right.

(Al-Waqi’ah/35-38)

⁵⁶In there are those who stare, who have not been touched by anyone, known-unknown, that has passed and will come.

(Ar-Rahman/56)

⁷⁶Reclining on green cushions and excellently embroidered mattresses…

(Ar-Rahman/76)

^41-49Purified servants of Allah are the ones for whom will be certain provisions/fruits. They are the ones who will be served in Jannah [Heaven/Paradise] of abundant blessings while sitting upon thrones facing each other. There will be circulated among them a white cup that contains nothing harm filled from springs which is pleasing in its taste and does not intoxicate. Beside them will be those with large eyes staring at them. They will be like protected eggs.

(As-Saffat/41-49)

Two points deserve attention. First, the depictions of paradise are symbolic and serve as examples (Baqara/25, Ra’d/35, Muhammad/15). Second, these portrayals were made for Arabs living in a hot, arid land with scarce water, vegetables, and fruits. Had the Qur’an been revealed to people from a lush, cool region abundant in water, vegetation, and fruit, the descriptions of paradise might have reflected the aspirations of such people. The essence of these descriptions is to convey that paradise offers every kind of delight and opportunity that brings happiness and fulfillment.

Verses 55-58:

⁵⁸And there are others of its type, in doubles.

In this group of verses, the conditions that the mukazzibs (deniers) will face are briefly described. As in other surahs, the sequence of promise and threat is applied here as well: first tergib (encouragement), followed by terhib (intimidation).

HAMIM and GHASSAK

The term hamim (حميم) refers to “boiling water,” while ghassak (غسّاق) means “yellow fluid flowing from the body”—specifically, “pus or discharge.” The word ghassak is also used to describe “a foul-smelling, putrid substance” or “the venom of snakes and scorpions.”^[82]

This demonstrates that while the muttaqi (God-conscious) people will live in Paradise, enjoying comfort and blessings, the mukazzibs will endure Hell, suffering through boiling water, pus, foul odors, and loathsome food. The punishment of the mukazzibs in Hell with both hamim and ghassak is also mentioned in another surah:

^21,22Surely, Jahannah [Hell] will be a place of ambush as a final destination for the transgressors.

²³They will remain there in distress/famine.

²⁴They will not taste a coolness and a drink therein.

^25,26They will only taste a scalding water and pus as an appropriate recompense for what they did.

²⁷Indeed, they were not expecting the account.

²⁸And they denied Our Ayat/evidences/signs with denials.

²⁹But, We enumerated all things and wrote.

–³⁰Now taste! From now on, never will We increase anything but the punishment for you.-

(An-Naba/21-30)

The word ghassak also has the meaning of “extreme cold.”^[83] If the word is understood in this sense in the verse, it becomes clear that in hell, punishment will also be inflicted with cold, as the opposite of hamîm. Indeed, the fact that our Lord informs us that the righteous in paradise will not experience freezing cold [zemherir] indicates that accepting ghassak as “extreme cold” is not incorrect:

;…..they will not see therein a sun nor freezing cold

(Al-Insan/13)

⁵⁸And there are others of its type, in doubles.

This verse indicates that there are other punishments in hell as well. The phrase in the verse, “And of its kind,” suggests that there are various other punishments similar to the one being experienced but different, or that there are many more of the same kind, such as the “boiling water” and “pus” mentioned in the 57th verse.

On this topic, Razi conveyed the differing interpretations that arose due to variations in recitation (pronunciation) as follows:

Abu Amr recited the word akhar (آخر) as the plural of ukhra (اُخرى), with the zamme (vowel) of alif, rendering it as ukharu (اُخرُ). Accordingly, the meaning becomes “various other torments.” This recitation is also attributed to Mujahid. Other recitation imams, however, read it in the singular form, meaning “another torment.”

According to the first recitation, the interpretation is: “Other torments to be tasted, similar to this one in terms of severity and horror.” In this case, ezvac (أزواج) in the verse is understood as ecnas (varieties of the same kind of torment).

According to the second recitation, the meaning is: “Either another torment or something else to be tasted.” Here, ezvac becomes an adjective for akhar. This allows for the possibility that the torment is diverse (hence its adjective appears in plural form). Alternatively, ezvac serves as the descriptor for all three terms: hamim, ghassak, and akhar.^[84]

Verses 59-64:

⁵⁹Here they are another group, rushing in as if they were thrown. No welcomes for them. Surely, they will be thrown into Jahannah [Hell].

⁶⁰They will say: “No, no welcome for you. It is you who have brought Jahannah [Hell] before us. What an evil settlement it is!”

⁶¹They will say: “Our Rabb, whoever brought this before us, increase his punishment in the fire more and more!”

⁶²And they will also say: “Why can not we see those men whom we assumed that they were among the evil? ⁶³We ridiculed/scorned them. Or, have eyes turned away from them?”

⁶⁴Indeed, this quarreling/dispute of the people of the fire is truth.

In this group of verses, a vivid scene of Hell is brought to life, depicted with a dynamic narration. The individuals in focus are those who collaborated against the believers, claimed superiority over them, ridiculed their faith in Paradise, mocked their calls, and yet were close companions, loving and supporting one another in misguidance. These same individuals, now in Hell, begin blaming one another, expressing hatred, and desiring to avoid even seeing each other.

The word مقتحم [muktehimun] mentioned in the verse derives from the root اقتحام [iktiham], which also appeared earlier in the Surah Balad. Iktiham means “to undertake a difficult and strenuous task, to embark on a challenging endeavor.” Words derived from this root, such as kahame, yekhumu, kuhumen, iktehame, iktihamen, tekahheme, tekahhumen, all express that a person has undertaken great tasks, attempted difficult duties, and faced hardships.^[85]

From this, it is understood that those who enter Hell have exerted considerable effort and sweat to get there. In short, they have earned their place there through conscious effort. They are not there against their will. The sarcastic tone in these expressions is noteworthy.

⁵⁹Here they are another group, rushing in as if they were thrown. No welcomes for them. Surely, they will be thrown into Jahannah [Hell].

This statement conveys the words spoken by the leaders of the people of Hell. The evidence for this is found in the subsequent verse, where their followers respond to them, saying, “No, no welcome for you. It is you who have brought Jahannah [Hell] before us. “

The phrase لا مرحبا [‘no’ merhaba] here expresses the curse directed by the leaders toward their followers. The word merhaba means “you have come to a place free of hardship and distress, a place of comfort,” or “you have arrived at your home,”^[86] and it is said to those who are being prayed for favorably. To turn this word into a curse, the particle la is added at the beginning.

When the followers respond to the curse by saying, “No, rather no welcome is for you,” it means, “O leaders! You are more deserving of this curse you have directed at us.” The followers immediately explain the reason for their statement: “It is you who have brought Jahannah [Hell] before us.”

⁶¹They will say: “Our Rabb, whoever brought this before us, increase his punishment in the fire more and more!”

This demand expressed by the followers in the 61st verse is also found in similar words in the Surahs A‘raf and Ahzab.

³⁸Allah will say: “Enter among those peoples with a leader who passed on before you; who are in the fire, whether you know them or not!”. Every time a people enter, they curse their brother. At the end, when all of them gather in there, then the later ones will say about the former ones: “Our Rabb! They made us astray. Punish them many times more from the fire”. Allah will say: “Punishment is many times more for all but you do not know”.

³⁹Then the former ones will say to the later ones: “You do not have an advantage over us. Then taste the punishment for what you did”.

(Al-A‘raf/38-39)

^64-66Surely, Allah has cursed the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb and prepared for them a blazing fire so they will abide therein eternally. They will not find any familiar who is protector nor a helper therein. The day when their faces will be turned in the fire, they will say: “If only we obeyed Allah and the messenger!”.

^67,68And they will say: “O our Rabb! Indeed, we obeyed our chiefs and dignitaries so they led us astray from the path. O our Rabb! Give them two shares from the punishment and curse them/deprive them of Your mercy completely”.

(Al-Ahzab/64-68)

⁶²And they will also say: “Why can not we see those men whom we assumed that they were among the evil? ⁶³We ridiculed/scorned them. Or, have eyes turned away from them?”

With this verse, the scene changes, and the people of Hell begin to search for the believers whom they had arrogantly looked down upon in the world, thought ill of, and mocked for their beliefs in Paradise. However, they are now experiencing the shock of not being able to find these individuals, whom they had mocked and belittled and assumed would be in Hell with them.

⁶⁴Indeed, this quarreling/dispute of the people of the fire is truth.

These accusations among the people of Hell are described by our Lord as “disputing/litigation”. This is because their mutual accusations and demands against one another resemble the disputes of people who have filed lawsuits against each other in a courtroom.

Verses 65-66:

In this section, the surah returns to the theme introduced at its beginning. Therefore, these two verses should be read while keeping in mind the verses at the start of the surah. At the beginning of the surah, Almighty Allah advised the Prophet to remain patient [to endure] in the face of the infidels’ denial of tawhid (monotheism), prophethood, and resurrection. After reminding him of the stories of those whom he should take as examples, Allah commanded him to proclaim this message consisting of these two verses:

“I am only a warner. And there is no deity except Allah Who is the One and the Only, the prevailing, Rabb of the heavens/universe, the earth and all that is between, very powerful, very forgiving.”

DIVINE ATTRIBUTES MENTIONED HERE

In these verses, our Lord is not only referred to as “Allah” or “your Lord,” but some of His attributes are also mentioned, which serve as a threat to the infidels and a source of hope for the believers: “the One and the Only,” “the Subduer,” “Rabb/Lord of the heavens/universe, the earth and all that is between” “the very powerful,” “very forgiving.”

The attributes of “kahhar – the Subduer” and “the Lord of the universe” indicate that no one can escape from Allah, while the attribute “the very-forgiving” signifies that He will forgive those who turn to Him.

Verses 67-70:

This group of verses, like the najm (division) formed by verses 27-29, is a separate najm and has no connection with the preceding or following paragraphs. In fact, it can even be said that, in terms of the subject matter, it comes after the najm formed by verses 27-29.

In this najm, where the relationship between the Qur’an and our Prophet is addressed in a very unique style, there are two important points that need to be emphasized for the correct understanding of the subject:

A) The Qur’an being “a very great and important news [event]”;
B) The expression الملإ الأعلى [mele-i a‘la] in the verse.

THE REASON WHY THE QUR’AN IS A VERY GREAT AND IMPORTANT NEWS [EVENT]

It is possible to provide a great deal of evidence for the Qur’an being a very great and important news. However, all of this evidence can be summarized under two headings:

First: The Qur’an is a miraculous book. Such a miraculous book was presented to society by an ordinary person from Mecca, and this ordinary person did not claim the miracle for himself but stated that the book was revealed to him and that he was merely a messenger. This is a situation that rational people should not ignore and must reflect upon. The Qur’an, which is the sole reason for this situation, is a very important reality.

Second: The Qur’an is the key to happiness both in this world and in the Hereafter. This is because the topics covered in the Qur’an teach the principles that ensure humanity’s happiness in this world and the next. Therefore, the communication of these principles, which are the prescription for happiness in both worlds, is a very important and great news that no rational person can ignore.

الملإ الأعلى [MELE-İ A‘LÂ]:

In the analysis of the 6th verse above, we explained that the root meaning of the word ملاء [mele’] is “that which is full” [a storehouse] and that, over time, it has also been used metaphorically to refer to “leaders/chiefs, the prominent figures of a community, the virtuous members of society.” We also stated that the reason these individuals are called mele’ is because they are filled with knowledge, experience, and understanding.

Early commentators, based on the metaphorical meaning of the word mele’ as “leaders, prominent figures” [council], interpreted the phrase الملإ الأعلى [el-mele’il-a‘la] in the verse as “the supreme council” due to the adjective أعلى [a‘lâ, meaning “supreme”]. However, since there is no solid evidence about what this supreme council is, they put forward baseless opinions that it refers to “the angels in the heavens” or “the karubiyyun/muqarrabun” [the angels closest to Allah]. But it did not stop there; it was even claimed that devils were sent up to the heavens to eavesdrop on the conversations of the angels [the supreme council] at Allah’s side and were bombarded with stars there.

In our view, however, mele-i a‘la, whose literal meaning is “the supreme fullness, the supreme storehouse,” refers to “revelation, the verses of the Qur’an.” This is because the Qur’an is filled with everything that everyone needs; all the knowledge that everyone needs or will need has been stored in the Qur’an in a complete manner. What is contained in the Qur’an is not trivial but the most valuable and supreme things.

³⁸And there are no moving creatures, small-large, and no birds flying with its two wings on the earth except that they are a community with a leader like you. We left nothing out/missing in the Book. Then they will be gathered to their Rabb.

(Al-An’am/38)

⁵⁹Keys to the unseen, the unheard, the past and the future are only with Him. No one knows them except Him. He also knows what is on the land and in the sea. Not even a leaf falls but that He knows it. No grain is there within the darkness of the earth and no moist or dry thing except that it is within an explicit book.

(Al-An’am/59)

¹²Indeed, it is only We, We Who resurrect the dead. And We write what they have sent forth before and their work. Then, We have enumerated everything in “an explicit pioneer/the Qur’an”.

(Ya-Sin/ 12)

Additionally, when the context before and after the 69th verse is properly understood, it becomes immediately clear that the expression الملإ الأعلى [mele-i a‘la] refers to the “Qur’an.” This is because what is mentioned as “revealed” in the 70th verse and what the infidels “turned away from” in the 68th verse is the Qur’an. As we have always seen in the surahs we have analyzed so far and as we will see in the following verses, the polytheists have always made the Qur’an a subject of debate, and Allah has presented the ahl al-dhikr (people of remembrance), that is, those with knowledge of revelation, the Torah, and the Bible, as experts on this matter.

¹⁵And when Our Ayat were recited to them clearly, those who do not expect to meet Us said: “Bring a Qur’an other than this or change it!”. Say: “It is out of the question for me that I change it with my own accord. I only follow what is revealed to me. Indeed, I fear the punishment of a great day if I disobey my Rabb”.

¹⁶Say: “If Allah had willed, I would not have recited the Qur’an to you and Allah would not have made the Qur’an known to you. And I had remained among you for a lifetime before the Qur’an. Will you still not use your reason?”.

(Yunus/15-16)

⁷³They were about to tempt you away from what We have revealed to you in order to make you say other than it by attributing it to Us thus make you do wrong and burn you in fire. In that case, they would take you as a leader who leaves his mark.

⁷⁴And if We had not strengthened you, you would have truly inclined to them a little.

⁷⁵In that case, We would have made you taste the double of life and double of death. Then you would not find a helper against Us for yourself.

(Al-Isra/73-75)

^43,44And We sent before you as well the mature people only to whom We revealed as messengers with clear evidences and written scriptures. If you do not know, ask scholars who know the Torah and the Bible. We have revealed to you the reminder/the Qur’an so you may make clear that which has been sent down to them, so they may contemplate.

(An-Nahl/43, 44)

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.

(Al-Anbiya/7)

Another evidence that the expression الملإ الأعلى [mele-i a‘la] means “Qur’an” is the statement made by the Prophet in the verse: “I had no knowledge of the mele-i a‘lâ.” Indeed, until the first revelation came to him, the Prophet had no prior knowledge, background, or preparation regarding the Qur’an. The Qur’an came to him as a surprise. The Qur’an explicitly states that the Prophet was unaware and uninformed about this matter.

²²indeed, you were in apathy and ignorance of this. Now, We have removed your cover from you. Then your sight is sharp on this day; thanks to the Qur’an, you have become educated.

(Qaf/22)

⁸⁶And you were not expecting that the Book would be revealed/sent down to you. It has been given to you as a mercy from your Rabb. So, do not help the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

(Al-Qasas/86)

³We narrate you the best of stories²¹⁵ as We reveal this Qur’an to you although you were among those who were unaware of/apathetic to this matter before this.

(Yusuf/3)

The expression الملإ الأعلى [mele-i a‘la] also appears in Saffat/8, where it is mentioned in the sense of “the supreme storehouse” and as an attribute of the Qur’an.

Verses 71-72:

^71,72When your Rabb once said to the forces in the universe, ”Indeed, I am going to form a human from clay. Submit to him right away when I have proportioned him and given him knowledge”.

The passage consisting of verses 71-85 is also an independent najm(constellation), and it contains unique points about the initial stages of the creation of humankind, which are mentioned for the first time in the Qur’an in this passage. Since this topic is addressed for the first time in this surah according to the order of the Qur’an’s revelation, we will provide a detailed analysis here and refer back to this section in our subsequent encounters with the topic in other surahs such as A‘raf, Hijr, Isra, Kahf, and Baqara.

It should be noted immediately that the event related to how the test of responsibility for humankind on Earth began is described symbolically here and in the other surahs where the topic is mentioned. The event is narrated as if it were a theatrical performance to ensure that those who have no knowledge of the stages of the creation of the universe, the Earth, and living beings can understand the subject well.

The fact that the topic is narrated through dialogues between Allah, the angels, Adam, and Iblis shows that the event is entirely symbolic. This is because, according to what Allah Himself has stated in the Qur’an, it is not possible for Him to speak to a human in this manner or for one of His creations to rebel against Him.

The “creation from clay,” “shaping,” “blowing of the soul,” and “prostration of the angels” mentioned in the 71st verse are not events that happened instantaneously. According to the details provided in the Qur’an, these events took place over billions of years. In other words, these narrations should not be interpreted to mean that “Allah called the angels and Iblis to a meeting, announced that He would create Adam in a few minutes, and then created him immediately. Then He commanded the angels to prostrate, and they did so at once. But Iblis refused to prostrate,” as if everything happened in a very short time.

Our observations from the Qur’an on this matter are as follows:

HUMANKIND WAS CREATED FROM EARTH-WATER [MATTER]

^26,27And surely, We formed seen and known creatures from the clay that sounds, from processable mud/a substance that is capable of many forms. And We had formed unseen creatures before from fire of a burning breeze that can pass through the narrowest hole/from energy that knows no boundaries.

^28,29And your Rabb once said to the forces in the universe: “I will form a human being from dry clay, formed/processed mud. And when I have proportioned him and given him knowledge, submit to him at once”.

(Al-Hijr/26-29)

For this issue, you can also refer to Saffat/11, Mu’minun/12-14, Anbiya/30, Furqan/54, Mursalat/20, Nur/45, Hajj/5, Mu’min/67, Kahf/37, Qiyamat/36-38. can be viewed.

THE CREATION OF HUMANKIND BEGAN WITH EARTH [MATTER]:

⁷He is the One Who made everything that He formed the best and began the formation of human from a clay/elements.

(As-Sajdah/7)

HUMANKIND WAS NOT CREATED IN ITS CURRENT FORM INSTANTLY BUT WAS CREATED IN STAGES

“¹⁴Yet, indeed He formed you in stages.

(Nuh/14)

One of the stages of human creation is the plant-like phase:

¹⁷And Allah made you grow from the earth as a plant.

(Nuh/17)

The stages in question, as mentioned in Mu’minun/12-14, Mu’min/67, Hajj/5, Kahf/37, and Qiyamat/36-38, begin with earth and progress through various stages until reaching our current form.

This system remains the same today. First, inanimate substances such as earth, water, food and drink, and the air we breathe transform into living matter, becoming the egg in the female and the sperm in the male. Then, through stages such as alaq (clinging clot), zygote, embryo, fetus, mudgha (chewed-like lump), bones, and flesh, the process of formation continues. According to the verses, the first life also began in the same way, starting with a simple organism in nature and progressing through stages similar to alaq, zygote, embryo, and mudgha until reaching its current form. The time intervals between these developments may have spanned millions of years.

HUMANKIND WAS FIRST CREATED, THEN ORGANIZED

In other words, the organization of humankind occurred after the initial creation.

^1-5Purify the sublime name of your Rabb Who formed and proportioned then measured and guided, Who brought out the pastures then made it a pitch-black flood remnant, thrown away.

(Al-A’la/2-5)

^6-8O mankind! What is it that deceives you concerning your Rabb, the most gracious, Who formed you, then proportioned you in a certain proportion, then balanced you, assembled you in whatever form He willed?

(Al-Infitar/6-8)

¹⁹A sperm! Allah formed and then proportioned,

(Abasa/19)

THE CREATION AFTER THE INITIAL CREATION [THE CREATION OF THE MATE] IS ASEXUAL REPRODUCTION

The initial creation occurred from a single nafs (self), and its mate was created from the nafs itself (asexually). Sexual reproduction began after this initial creation and the first asexual reproduction.

¹O mankind! Enter under the guardianship of your Rabb Who formed you from a single self, then formed its mate from it and dispersed many men and women from both of them. And enter under the guardianship of Allah through Whom you ask one another and of the blood relation. Indeed, Allah is the One Who watches over you.

(An-Nisa/1)

For further reference, see A‘raf/189 and Zumar/6.

HEARING, SIGHT, AND EMOTION [MENTAL FUNCTIONS] WERE ACQUIRED BY HUMANKIND LATER

⁹Then He formed, shaped him and informed him.

(As-Sajdah/9)

⁷⁸And Allah brought you forth from the wombs of your mothers while you knew nothing and gave you hearing, sight and intellect so you may repay for the blessings you are given.

(An-Nahl/78)

²It is He Who formed death and life to test which of you is better in deeds. He is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the One Who removes the sins of His servants, does not punish them and has much forgiveness.

^3,4He is the One Who formed the heavens/universe upon one another in harmony. You do not see any inconsistencies in the formation of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. Now, turn your sight, can you see any flaw? Then turn your sight two more times again. Your sight will turn back to you humbled while it is fatigued.

(Al-Mulk/2-3)

¹¹And indeed, it is We Who formed you, then proportioned you and said to the forces in the universe, ” Submit to Adam/human who was given knowledge, who received the revelation”; all ofthem except Iblis/thinking ability submitted right away; he did not become of those who submit.

(A‘raf/11)

⁷⁸And Allah is the One Who built the hearing, the sight and your hearts for you. O how less you repay for the blessings you are given!

(Mu’minun/78)

MALE AND FEMALE GENDERS ARE DETERMINED BY SEMEN

^45,46No doubt that when Allah puts creation in plan, it is He Who forms the two mates; male and female from a drop of semen/sperm.

(Najm/45-46)

THE PERIOD DURING WHICH HUMANKIND WAS WORTHLESS IN TERMS OF STRUCTURE LASTED FOR MILLIONS OR BILLIONS OF YEARS [DAHR]:

¹Has not come upon human a time of billions of years since he was not a thing to mention? Indeed, it has!

^2,3Surely, We formed man from a drop of semen mixture. We will wear him down/assign him liabilities. Therefore, We made him who hears very well, sees very well; informed him by sending him the knowledge to distinguish between good and evil. Indeed, We showed him the path, whether he repays for the blessings he is given or he is ungrateful.

(Al-Insan/1-3)

²⁸It is We Who formed them. It is We Who made their forms strong. And when We will, We change them with their likenesses with a complete change.

(Al-Insan/28)

ALLAH INFORMED HUMANKIND; HE BREATHED/BLEW INTO THEM OF HIS SPIRIT; HE SENT REVELATION; HE GAVE THEM A TASTE OF KNOWLEDGE:

The expression “breathing of the spirit” in the verse means “Allah informing humankind, sending them revelation, and giving them a small amount of knowledge” [a taste of knowledge]. Due to the importance of the topic, we are reproducing here the analysis we conducted in Surah Qadr regarding the breathing of the spirit:

THE BREATHING OF THE SPIRIT:

^71,72When your Rabb once said to the forces in the universe, ”Indeed, I am going to form a human from clay. Submit to him right away when I have proportioned him and given him knowledge”.

(Sad/71, 72)

(Hijr/28, 29)

⁹Then He formed, shaped him and informed him. And He created ears, eyes and hearts for you. Yet how little you repay for the blessings you have been given!

(As-Sajdah/9)

Since it is known that Allah does not literally breathe, it is immediately understood that the expression “breathing” is metaphorical. Metaphorically, “breathing” refers to giving the smallest amount of something to another. In Turkish, this action is expressed as “sniffing” (to let someone smell shortly). In this context, the breathing of the spirit means “giving a very small amount of knowledge, letting someone smell knowledge.” Indeed, in Isra/85, it is clearly stated: Say, “The revelation is from the affair of my Lord. You have been given but little knowledge.”

What is meant by the breathing of the spirit into Adam is also explained in the Qur’an:

³⁰And your Rabb once said to the forces of the nature: “Surely, I am the One to form a new creature in place of the former ones on the earth”. The forces of the nature said: “Will you form one of those who cause corruption, spill blood? But, we purify you with Your praise from all deficiencies and shout out that You are pure; purified from all evil and deficiencies”. Your Rabb said: “I surely know very well that which you do not know”.

³¹And your Rabb taught Adam all those names. Then He presented them to the forces of the nature and said: “Now, inform Me of the names of those, if you are truthful ones”.

³²And the forces of the nature said: “Purified You are from all deficiencies! We know nothing but what You have taught us. Surely, You are the One Who knows best, the One Who is the best law maker”.

³³And your Rabb said: “O Adam! Inform them of their names”. And when Adam informed them of their names, your Rabb said: “Have I not told you! Surely, I know the unseen, the unheard, the unfelt, the past and the future of the heavens/universe and the earth. And I know what you disclose and what you conceal”.

³⁴And when We said to the forces in the nature: “Submit to Adam” and forces in the nature but Iblis/thinking ability submitted immediately. Iblis refused, acted arrogantly. And he was among those who consciously denied everything.

(Al-Baqara/30-34)

If we pay attention, according to Sad/72 and Hijr/29, the prostration of the angels occurs after Adam has been brought to his final form by passing through certain stages [being brought to the intended state of perfection] and having the spirit breathed into him. In Baqara/30-34, however, the transformation or stage that Adam undergoes before the angels prostrate is explained as “Adam being informed and his knowledge being compared to the knowledge of the angels.” In other words, the term “breathing of the spirit” used in the Sad and Hijr surahs is replaced by “knowledge and informing” in the Baqara surah, thus explaining that the term “breathing of the spirit” means “to inform with knowledge.”

The evidence that the term “breathing of the spirit” refers to the “fragrance/taste” of the knowledge given to Adam is found in the Isra/85 verse. Here, it should be immediately noted that the scarcity of the knowledge given to Adam is only relative to the infinite knowledge of our Lord. As such:

¹⁰⁹Say: “If the sea was ink for the words of my Rabb, the sea would deplete before the words of my Rabb end, even if we brought as much of it again”.

(Kahf/109)

²⁷And surely if whatever trees on the earth were pens and the sea, added by seven more seas after it, was its ink, words of Allah would not be depleted. Indeed, Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

(Luqman/27)

In this case, the revelations [the totality of what was communicated through the books] sent by our Lord to all His prophets, from the first to the last, are nothing but a fragrance [breathing].

Verses 73-74:

^73,74“Hereupon, all the forces in the universe submitted all together except Iblis/thinking ability. Iblis acted arrogantly and he was of the ignorant.”

This part of the passage explains the relationship between Iblis and humans. Understanding this relationship is crucial for humans to find answers to the questions in their minds and to solve their problems related to this issue. When this relationship is not understood, unanswered questions lead to people who gloss over the topic without understanding it, remaining in the same state throughout their lives. Therefore, it is very important to correctly understand the human-Iblis relationship. To correctly understand this relationship, it is first necessary to know the correct meanings of the words and concepts that explain this relationship.

The issue of the spirit and the breathing of the spirit is analyzed in the Qadr surah; the concept of angels in the Najm and Qadr surahs; and the issue of Iblis in the Takwir surah. Therefore, it would be beneficial to reread the information about Iblis, angels, and the spirit from these sources, as they constitute the essence of the topic.

SAJDAH (PROSTRATION)

When the term “السّجدة” [sajdah] is mentioned, the first thing that comes to mind is the act of placing the forehead on the ground as part of the pillars of prayer, done with the intention of worship. Therefore, the act of prostrating is understood to mean “to worship.” However, the original meaning of the word “secde” is “to submit, to obey.” Placing the forehead on the ground for worship and respect is only a symbol of submission and obedience.

THE ANGELS WHO PROSTRATED TO ADAM

In the analysis of the Najm surah, we had previously explained that the word “malak” (angel) in its lexical meaning signifies “strength, power of governance, messenger, informer,” and as a term, it refers to beings that obey all of Allah’s commands and never rebel against Him. We also conveyed, with examples, that the word “malak” in the Qur’an is used for various things: different mental functions assigned to work for the benefit of humans, non-volitional living beings, and natural forces are also called “malak.” In light of the information we provided on this subject, it becomes immediately clear that the angels who prostrated to Adam are not, as commonly believed in popular culture, angels constantly engaged in prayer and supplication. Rather, they are the mental functions within humans, such as intellect, intelligence, honor, modesty, memory, and attention, as well as other living beings and forces in nature outside of humans, such as rain, clouds, wind, cold, heat, trees, and plants. This is because all of these have submitted [prostrated] to Adam [humans], continue to do so, and will keep submitting until the Day of Judgment. Here is how:

When the spirit/knowledge was breathed into humans, they gained the power to control all living and non-living beings in nature through this knowledge. From the moment they were informed, humans began to dominate nature to the extent of their knowledge. They domesticated animals, benefiting from their meat, milk, eggs, and strength, and even brought the wildest of them under their control in cages and zoos for observation. They made the wind turn millstones and filled sails to float their ships. They controlled the flowing waters of rivers with dams, using this water for drinking and irrigation, and even generating electricity from it. They derived countless benefits from the minerals in nature, and the trees in the forests became fuel, furniture, and paper according to human desires. By burning fire with the oxygen in the air, they warmed themselves, cooked their food, and benefited in many other ways. Examples of humans controlling many things in nature are endless. All these examples of human dominance over nature serve as evidence that the beings and forces of nature [the angels] have submitted and obeyed [prostrated to] Adam [humans]. One point that should not be overlooked here is that Adam is “the informed human.”

In conclusion, the angels/powers of governance prostrate [submit] not to ordinary humans but to the human who has had the spirit breathed into them [informed with a small portion of knowledge relative to the infinite knowledge of our Lord], that is, the human who has become Adam/Adem. This situation is summarized in Al-Jathiyah/12,13 as follows:

In summary, angels (natural and governing powers) do not prostrate to ordinary humans but to those endowed with the spirit (knowledge), who have become informed and elevated to the status of Adam. This concept is beautifully summarized in Jasiye 12–13 as follows:

“He has subjected to you whatever is in the heavens and whatever is on the earth—all from Him. Indeed, in that are signs for a people who give thought.”

¹²Allah is the One Who gave the sea to your service/created it in such structure and characteristics so you may benefit, so that ships may sail on it and you may seek provision from His bounties and repay for the blessings you are given. ¹³And He gave to your service all that is in the heavens/universe and on the earth, from Himself. Indeed, there are evidences/signs in this for a people who reason.

(65/45, Al-Jathiyah/12-13)

Verse 75:

⁷⁵Allah said: “O Iblis! What did prevent you from submitting to what I formed with My two hands/potency? Have you been arrogant? Or have you been among the haughty?

CREATION WITH TWO HANDS

The phrase “with My two hands” in the 75th verse does not, in any way, imply that Allah has physical hands. However, many thinkers have interpreted the expressions “My two hands,” “Our eyes,” or “face” found here and in other verses to mean that Allah possesses physical organs like hands, eyes, and a face.

This expression signifies that humans are important, virtuous, and honorable beings. For instance, even a king delegates ordinary tasks to his servants but personally handles important matters. This demonstrates the significance the king attaches to those tasks. Similarly, the phrase “with My two hands” in the verse emphasizes that Allah did not delegate the creation of humans to His subordinates but carried it out Himself, highlighting the importance and value of humans. This emphasis on importance and value could pertain solely to humans’ mental faculties or to both their mental faculties and physical structure.

It is also possible to think that the expression “creating with two hands” is an allusion to the meaning of “creating with special care.” Because man was created with the highest choice above all normal causes, that is, with the choice of Allah. Others have interpreted this expression with the meaning of “power” and said that the tenacity [duplication] in the expression of two hands is only for reinforcement [reinforcement], because the manifestations of Allah’s power are monotonous and multiplexed in the creation of Adam.^[87]

IBLIS BEING AMONG THE INFIDELS

Iblis has been among the infidels since his initial creation; he did not become an infidel because he refused to prostrate to Adam [humans]. Those unfamiliar with the nuances of the Arabic language, relying on hearsay, mistakenly believe that Iblis became an infidel due to his refusal to prostrate to Adam. However, the original wording of the verse prevents such an interpretation. Even those with a basic understanding of Arabic will immediately notice that the verse uses the conjunction و [vav] and states, “وكان من الكافرين” [wa kana mine’l-kafirin = and he was among the infidels/he was of the infidels]. Had the conjunction ف [fa] been used, as in “من الكافرين فكان” [fa kana mine’l-kafirin = … then he became among the infidels], only then could Iblis’s becoming an infidel be linked to his refusal to prostrate. Indeed, our Lord, when describing Himself in the Qur’an, uses expressions like “وكان اللّه عليما حكيما” [wa kanallahu aliman hakima] and “وكان اللّه غفورا رحيما” [wa kanallahu gafuran rahima] hundreds of times. None of these expressions are understood to mean “Allah has now become all-knowing and wise” or “Allah has now become forgiving and merciful.” Instead, they are understood to mean “Allah is all-knowing and wise,” “Allah is forgiving and merciful.”

THE REASON FOR IBLIS’S ARROGANCE

Our Lord, as if He did not know why Iblis acted arrogantly and wanted to learn the reason from Iblis Himself, posed questions such as, “Did you seek to be arrogant, or were you among the exalted ones?” The fact that our Lord, who already knows the answer, asks such questions is, in our view, to explain the reality through a representational dialogue method. Therefore, these expressions must be carefully considered. Our Lord’s question here is aimed at eliciting from Iblis whether his arrogance was a new behavior or something he had always possessed. Indeed, the dialogue continues, and Iblis answers our Lord’s question:

Verse 76:

⁷⁶And Iblis said: “I am better than him. You formed me of energy but You formed him of substance.”

As seen, Iblis responded by stating that his arrogance was not something new, that humans were created from clay [matter], while he was created from fire [energy], and therefore he acted this way due to his inherent superiority. If we pay attention, Iblis’s argument [the claim that energy is more virtuous and better than matter] was not rejected by our Lord. This means that Iblis spoke the truth. In other words, here, the superiority of energy over matter is being explained to us directly by our Lord.

This topic will be revisited later in the A‘raf and Hijr surahs.

Verses 77-78:

RAJIM

The root of the word رجيم [rajim] is رجم [rejm], and the primary meaning of this word is قتل [to kill]. The reason killing is called recm is that the Arabs used to kill those they wanted to execute by stoning them. Later, every act of killing came to be called recm.^[88] Although it has no place in the Qur’an or, consequently, in religion, the name of the punishment given to those guilty of adultery also derives from this.

Although the word recm and its derivatives appear 14 times in the Qur’an, they are never used in the sense of “to kill.” Outside the meaning of “to kill,” the word recm has also come to mean “to throw stones,” “to curse,” “to insult, to rebuke,” “separation,” “to expel, to drive away,” and “to speak based on conjecture and assumption.”^[89]

All these meanings have been deemed appropriate for Satan, and in the passive sense, Satan has been given names such as “stoned Satan,” “cursed Satan,” “expelled Satan,” “insulted Satan,” and so on.

In our view, the word rajim here, in light of the phrase “Get out of there immediately” at the beginning of the 77th verse, means “expelled,” and in the context of our topic, the most appropriate description of Satan is “expelled Satan.”

WHERE WAS SATAN EXPELLED FROM

This topic is mentioned in the Qur’an in Hijr/16-18 and Saffat/6-10. These verses were considered mutashabih (Polysemous) by early commentators, and as a result, they were not well understood, leading to irrational, illogical, and irreligious explanations. Unfortunately, all contemporary translations and commentaries have more or less explained the subject in the same way and in line with the understanding of early commentators. We believe it would be beneficial to briefly summarize these erroneous beliefs and understandings to inform the reader about these views:

According to these interpretations, before the Qur’an began to be revealed, devils had free access to roam the heavens, infiltrating the company of angels and eavesdropping on divine knowledge, particularly information about the unseen (future) decrees of Allah. They allegedly added falsehoods to the bits of truth they overheard and conveyed this corrupted information to soothsayers, who then disseminated it among people. This created an ongoing tension between the prophets and the devils.

Some interpretations even suggest that at that time, there were no stars in the sky, or alternatively, that stars existed but were not yet used to repel devils. Later, stars were either created or began to serve as missiles thrown at devils attempting to access the heavens. When these stars (or fireballs) were hurled at them, the devils would flee back to Earth, unable to gain any information.

However, a critical point remains unclear in these interpretations: were the stars newly created for this purpose, or had they always existed but only recently started to be used as weapons against devils?

According to Ibn Abbas, devils were not previously restricted from ascending to the heavens. They traveled freely, overhearing divine decrees from the angels and passing them to soothsayers, who would add embellishments—one part truth mixed with nine parts falsehood. When the Prophet Jesus was born, devils were barred from ascending beyond three levels of the heavens. With the birth of Prophet Muhammad, they were completely prohibited from accessing any part of the heavens. Whenever they attempted to eavesdrop, they were driven away by fiery missiles or fragments of fire.^[90]

A notable example of how these verses have been translated inaccurately into Turkish, following the views summarized above (and especially the interpretations attributed to Ibn Abbas), is the work of Elmalili M. Hamdi Yazir, one of the most esteemed scholars of modern times. His translation perpetuates these traditional interpretations, aligning with the beliefs and narratives discussed.

(From Elmalili’s translation) “By Our Majesty, We have placed constellations in the sky and adorned it for those who observe. And We have protected it from every accursed satan, except for those who steal a hearing, who are then pursued by a flaming fire.” (Hijr/16-18)

(From Elmalili’s translation) “Indeed, We have adorned the lowest heaven with an adornment: the stars. And [We have] protected it from every rebellious satan; they cannot listen to the Highest Assembly, for they are pelted from every side, repelled—and for them is a constant punishment—except for one who snatches a fragment, who is then pursued by a piercing flame.” (Saffat/6-10)

We believe that these verses should be translated as follows:

¹⁶Surely, We have formed some constellations in the heavens/universe and adorned it for those who observe.

^17,18And We have protected the space from all thinking abilities except for those who heed to Our revelations even just a bit, and those who are followed by a column of fire/those who travel into the space in rockets.

(Hijr/16-18)

When we express the 18th verse as a continuation of the 17th verse, combining the two verses into a single sentence, the sentence takes the following form: “And We have protected it from all the accursed satans (Shayateen-i Rajim), except for those who listen to the revelation even a little and are followed by a clear flame.”

In other words, the sama’ (sky) is closed to “all the accursed satans (Shayateen-i Rajim), except for those who listen to the revelation even a little and are followed by a clear flame.” However, it is open and unrestricted to those who lend an ear to the revelation, even if only slightly, and it is not protected from them.

⁶Indeed, We have adorned the lowest heaven with the beauty which the stars form. ^7-10We protected it from all thinking abilities except for those which benefit from the Qur’an even just a bit, -except for those who fly to the space by a rocket- which are in constant effort, cursed by all and do not heed the Qur’an; those are useless and can not be active in the space.

(As-Saffat/6-10)

Since the verses of As-Saffat/7-10 are a single sentence, it is possible to express them collectively:

“We have protected the sky from all the rebellious satans (shaytan-i marid) who are in constant punishment, pelted from every side to be driven away, and who do not listen to the mele-i a’la, except for those who snatch a fragment from the Highest Assembly and are pursued by a piercing flame (shihab-i sakib).”

In summary, the sky is closed to the “shaytan-i marid” but open to those who manage to snatch a tiny fragment of information from the mele-i a’la and are followed by a piercing flame.

To better understand these verses, it is necessary to elaborate on some of the terms mentioned in them:

LISTENING TO THE REVELATION EVEN A LITTLE [EAVESDROPPING]

The verb “istereka” in Hijr/18 is generally translated as “one who eavesdrops” and appears only in this verse in the Qur’an. The root form of the verb, “seraka,” means “to steal, to commit theft.” In its five-letter form, as used here, it means “to eavesdrop, to listen secretly, to glance furtively, to observe stealthily.”^[91] In other words, “istirak” refers to “learning something secretly through both hearing and sight.”

In the verse under discussion, this verb appears in the phrase “men istereka’s-sem’a” (“those who overhear sem’a“). Since the word sem’ is used here as a complement, the verb istereka means “one who acquires a small amount of knowledge by listening” (as much as one can glean through hearing) or “learns a little out of the corner of their eye.”

The word sem’a in the phrase specifically refers to the “revelation” or the Qur’an, and the subsequent verses further support this interpretation. This highlights that the act of “stealing” in this context refers to an attempt to covertly obtain fragments of divine revelation, whether by listening or observing in secret.

¹⁰And they will say: “If we had listened or reasoned, we would not be among the companions of that blazing fire”.

(Al-Mulk/10)

⁴⁴Or do you really think that most of them will heed the Wahy [Revelation] or use their reason? They are only like animals. Truly they are more astray/confused/inferior in way.

(Al-Furqan/44)

On this subject, the following verses can also be examined: A’raf/100, Yunus/67, Nahl/65-69, Rum/21-24, Sajdah; 26, Anfal/21-22, Kahf/101, Qaf/37.

BURUJ

The word بروج [buruj] in the verse is the plural form of burj, which means “high mansion“ The clusters of stars gathered in the sky are also called burj.^[92] Since the word is used in the plural form in the verse, it is understood that there are many buruj in the sky. Some commentators have suggested the existence of twelve buruj, naming them as Aries, Pisces, Aquarius, etc. However, since cosmology was not fully developed at that time, we believe it would not be accurate to definitively state the number of buruj.

ISTISNA (EXCEPTION)

The verses in question (Hijr/18 and Saffat/10) begin with the exception(istisna) particle إلاّ [illa]. When this particle is used, the part that follows it is excluded from the preceding judgment. If we evaluate the verses together, the meaning becomes: “We have protected the sky from the satans, but We have not protected it from those who listen to the revelation [or snatch a fragment from the mele-i a‘la] and are pursued by a flame(shihab).”

Unfortunately, contemporary translations and commentaries have failed to accurately capture this meaning. The exception particle إلاّ [illa] has been ignored, and the relative pronoun من [men] has been treated as a conditional particle, giving the sentence a conditional meaning: “Whoever eavesdrops will be pursued by a fireball.” In our opinion, the reason for this is that the meaning of the “exception clause” could not be comprehended. This is because, at that time, it was unimaginable that a human could construct a bright, piercing flamethrower (a rocket) to ascend to the sky, and thus, the Qur’anic reference to this was not understood.

In Conclusion: In our view, the place from which Satan was expelled is “space” or “the sky.” This is because the “raw thought” represented by Satan cannot produce anything about space. However, if a person learns something from the Qur’an and elevates this “raw thought” to the level of “contemplation” (tafakkur), they can construct a flaming projectile (a rocket) to take themselves to space and ascend to the sky. For such a person, the sky is now accessible.

LA‘NET

The word اللعنة [la‘net] is derived from the root لعن [la‘n], which means “to expel, to drive away, or to deprive of goodness and benefit.” The ancient Arabs used this word to mean “the exclusion of a member from a family or clan.” The words لعین [la‘in] and ملعون [mel‘un] also derive from this root. If the curse comes from Allah, it means “deprivation of goodness in this world and of grace and mercy in the Hereafter.” If it comes from people, it is used in the sense of “disbelief, exclusion, insult, slander, or curse.”^[93]

IBLIS IS CALLED “LA‘IN” AND “MEL‘UN” BECAUSE HE WAS DEPRIVED OF GOODNESS BY ALLAH

As understood from the verses, the reason for Iblis being cursed is not his refusal to prostrate to Adam. On the contrary, Iblis refused to prostrate to Adam because he was created and programmed as racim (expelled) and mel‘un (constantly deprived of goodness).

If we pay attention, while our Lord has given His servants the opportunity to repent for their mistakes, He did not grant Iblis the right to repent or change his inherent nature and purpose. In fact, Iblis did not seek repentance for his refusal to prostrate to Adam.

The fact that Iblis was given time until the “Day of Recompense” (Yawm ad-Din) means that he will continue to carry out his functions with the power and permission given to him by Allah, without any change. This also means that Iblis recognizes his Lord and fulfills the task assigned to him. In other words, Iblis is an infidel because Allah created him that way. Therefore, he should not be confused with those who become infidels by their own will, and he must be clearly distinguished from them.

^16,17Iblis said: “Then because You put me in transgression, I will sit on Your straight path, and then I will approach them from their front, from their back, right and left and You will not find many of them as the ones who repay for the blessings they are given”.

(A‘raf/16-17)

If this issue is not carefully considered, it is possible to misunderstand the matter and mistakenly view Iblis as being in rivalry or obstinacy with Allah. In fact, some might misconstrue Iblis’s statement, “You will not find most people grateful,” alongside verses in the Qur’an stating that most people will not believe or be grateful, as an indication that Iblis is somehow superior in this regard, given that his temptations appear to prevail more often than the righteous succeed. (God forbid!)

Iblis, by the design of our Lord, will create reactions and raw impulses in minds in response to every influence he receives from the environment. However, Iblis has no authority or coercive dominance over humans, and it is entirely within the power of humans to either submit to or resist his attacks. In this case, what falls upon humans is not to curse Iblis but to act wisely and continuously against his impulses. Because the curses and condemnations directed at Iblis will yield no result, and as our Lord has informed us, Iblis will continue his function without changing his course until the “Day of Recompense” (Arabic: يَوْمِ الدِّينِ).

Verses 79-81:

⁷⁹Iblis said: “My Rabb! Then, give me respite until the day they will be resurrected”.

^80,81Allah said: “Then, you are of those who are given respite until a certain time”.

RABB

As we have explained many times before, the word rabb (Arabic: رَبّ) means “the one who educates and trains, guides His creations toward certain goals according to a specific program, and plans and manages their development [progress].” Iblis’s statement of “My Rabb!” (Arabic: رَبِّي) also indicates that his position has been programmed by Allah Himself. Iblis is programmed for “reaction.” In other words, “reaction” is Iblis’s destiny, and he has no freedom in this matter. Iblis, who is well aware of this situation, addresses Allah respectfully as “My Rabb” because it is Allah who has programmed him in this way. Otherwise, it is not possible for Iblis to make any demands from Allah of his own free will.

NAZAR

According to Lisanu’l-Arab, the word نظر (nazar) means “to come across” or “to encounter.” It does not necessarily require the physical act of looking with the eyes; even those who are visually impaired can experience or sense the nazar (the evil eye). From this perspective, the act of approaching someone to accomplish a task—standing before the person or office responsible and directing one’s attention or gaze toward them—is also referred to as nazar.^[94]

In this context, “waiting in front of someone, standing at their door” is understood as looking with intention or expectation. Similarly, “waiting in the presence of Allah with hope and seeking blessings” can be seen as nazar at Allah—not in a physical sense, but through an attitude of heartfelt anticipation and trust in divine mercy.

TIMED CURSE

In Arabic, the preposition ila (Arabic: إِلَى)(harfi jerri) indicates the end of a goal or distance(intiha-i gaye). The phrase ila yawmi’d-din (Arabic: إِلَى يَوْمِ الدِّينِ) in the verse means “until the Day of Recompense,” and it signifies that this divine curse will end on the “Day of Judgment.” In other words, the curse will continue throughout worldly life, and Iblis will persistently carry out his task of misguidance until the Day of Judgment. Although Iblis will be present in the Hereafter, he will not misguide anyone there. His role in the Hereafter will be to testify against the person he was associated with during the questioning (see verses Qaf/21, 23, and 27). Iblis, who will accept Allah’s addresses in the Hereafter without any objection, will enter Hell along with the material being he was associated with after the questioning. As for Iblis’s status and position in Hell, the Qur’an does not provide any specific information. It is noteworthy that in the scenes of Hell described in the Qur’an, it is always humans who are present.

Verses 82-83:

Iblis’s statement in these verses indicates that the authority and power to mislead were given to him directly by Allah, and that he was created solely for this purpose. The oath [qasam] (Arabic: قَسَم) in this statement of Iblis, where he declares that he will carry out his function in any case, is essentially a promise to Allah that he will fulfill the task assigned to him by Allah with the strength and support he has received from Him. Therefore, Iblis’s statement does not signify rebellion against Allah, as explained in many works. Interpreting these statements as a defiance of Allah would imply seeing Iblis as a rival to Allah and accepting that he has prevailed over Allah because most people have strayed from the right path.

except for Your purified servants among them –“.

With this exception, it has been clarified that مخلصين [muhles=purified, purified people] will not be affected by the impulses of Iblis. The examples given about who the muhles are, are not just the names [Davud, Suleyman, İbrahim, Ismail…] counted in this surah. For example, it has been reported that Prophet Yusuf was also muhles:

²⁴And surely that woman desired him. If Joseph had not seen the clear proof of his Rabb, he would have desired her. Thus it was so We should keep immorality and evil away from him. Surely, he was of our purified servants.

(Yusuf/24)

However, it is not a sound opinion to think that no one other than the prophets mentioned as muhles (Arabic: مُخْلَصِينَ) by our Lord in the Qur’an can attain this quality and to consider this attribute as exclusive to the prophets. Anyone who is tested with trials, endures calamities and tribulations with patience, seeks purification and trains themselves to mature, and strengthens their intellectual faculties such as contemplation and reasoning can become muhles and be protected from the temptations of Iblis.

The impulses of Iblis, expressed as “misleading” in the verse, and their tangible consequences can be observed by examining all kinds of crimes, faults, and mistakes encountered in individual and social life. It is a frequently observed situation that many people suffer various harms due to either acting on the first thought that comes to mind without weighing the consequences or failing to successfully control their impulses. Our Lord provides a concrete example from the past regarding the losses of those who follow the temptations of Iblis:

¹⁵Surely, there was an evidence/a sign for the people of Sheba in where they took as their home: Two gardens on the right and on the left! –“Eat from the provision of your Rabb and repay for the blessings for Him! How a beautiful land and a very forgiving Rabb!”-

¹⁶But they kept away; they did not repay for the blessings. So, We released upon them the flood of the dams and turned their two gardens into two gardens with bitter fruits, tamarisks and some “persimmon trees”.

¹⁷This is how We recompensed them for they disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb. And We recompense only those who are very ungrateful.

¹⁸And We made many cities between them and the cities which we had blessed. And We determined travels for them: -Travel between them by nights and days in safety!-

¹⁹Then they said: “O our Rabb! Lengthen the distance between our journeys!” and treated unjustly to themselves by doing wrong; acting against their own good. And now, We made them tales and dispersed them in total dispersion. Surely, there is an evidence/a sign in this for everyone who repays for what he is given and is patient.

²⁰And surely, Iblis/thinking ability²⁴³ confirmed his assumption about them and they followed Iblis except for a party of believers.

²¹But, there was no authority for Iblis over them. But, We would separate those who believe in Akhirat [Afterlife] from those who does not have sufficient knowledge about it; mark them and show. And your Rabb is the One Who protects everything well.

(Saba/15-21)

Verses 84-85:

⁸⁴Allah said: “This is the truth. And the truth I say: “⁸⁵I will definitely fill Jahannah [Hell] of you and those of them who follow you; all of you”.

In the 84th verse, Almighty Allah confirms Iblis’s earlier statement that the sincere servants will be exempted.

In the 85th verse, the word minke (Arabic: مِنْكَ), meaning “from you,” signifies “from your kind.” Accordingly, the phrase “the Iblis-like humans and those who follow them” refers to those from the human race who follow Iblis. The emphasis on “all of you” in the verse indicates that none of the Iblis-like humans or their followers will be spared, and Hell will be filled without exception with all of them. (It should be recalled that it was stated in the verses of the Surah Qaf that Iblis, too, will be driven into Hell along with the person he misled.)

The message conveyed by our Lord through the method of mutual dialogue in this passage is also found in other surahs (Hijr/28-44, A’raf/11-18).

Verse 86:

⁸⁶Say: “I do not ask you any payment for the Qur’an. And I am not of those who bring liabilities/who invent something by themselves, who bring burden, who bring trouble.

In this verse of the surah, the address is directed to our Prophet, and a very important principle is conveyed: No fee is charged for conveying the message, and the messenger cannot demand a fee.

This principle demonstrates the seriousness of the cause being presented and the sincerity of the one advocating it. A true caller to the truth, according to this principle, cannot ask for any reward in return for his call. However, some false callers never refrain from demanding fees, seeking material benefits, or aspiring for positions and status.

By commanding the declaration of this verse to the people, Almighty Allah seems to have wanted our Prophet to say, “I have no personal interest in this matter; I am not conveying the message to you for my own benefit. I am not someone who pursues false claims out of a desire for leadership.”

WHAT IS BURDENLESSNESS?

The word külfet (Arabic: كُلْفَة) means “generally forcing oneself into matters one does not know or understand,” and tekellüf (Arabic: تَكَلُّف) means “voluntarily taking on a burden, enduring difficulty, indulging in showiness, imitating others in artificial behavior, or forced actions.” The term mutakallif (Arabic: مُتَكَلِّف) in the verse refers to “someone who, without being responsible, artificially assumes a duty as if it were their obligation.”^[95]

In the first part of the 86th verse, our Lord states the principle of “not demanding a fee,” and in the second part, He states the principle of “not being ‘mutakellif’ (artificially assuming burdens).” Through this principle, He has our Prophet declare, “I am not one of those who fabricate things on their own, impose burdens, or create unnecessary tasks.”

Indeed, everything our Prophet conveyed in the name of religion was sent by Allah. All of it is for the benefit of humanity, and there is nothing among it that was commanded merely to keep people busy. Additionally, our Prophet is not someone who, out of envy for what he does not possess, engages in forced or artificial behavior to appear different from what he truly is.

Verse 87:

⁸⁷The Qur’an is only a reminder for the mankind.

That is, the Qur’an is nothing but a reminder, a divine admonition and guidance for all the worlds—nations and people.

The message of the Qur’an is universal. With its profound meaning and content, it addresses all of humanity, guiding them toward the right path. For this reason, the Qur’an must be translated into all the languages of the world so that the message of our Lord can reach every person in their own language. Restricting oneself to merely reciting or memorizing the Qur’an in a language they do not understand contradicts the very purpose of the book, which is to enlighten and guide people.

Such a practice, in our view, amounts to self-deception, distraction, and a failure to grasp the true purpose of the Qur’an. The essence of this divine message lies in its understanding, reflection, and application—not in rote recitation without comprehension. Only by conveying its meaning can the Qur’an fulfill its role as a universal guide for humanity.

Verse 88:

⁸⁸And you will definitely know the information of it after a time”.

That is, if you persist in ignorance, obstinacy, and blasphemy and refuse to accept the very clear truths we have explained, then after a while, you will come to realize whether your choice was right or wrong. Those of you who remain faithful to this worldly life will personally witness the fulfillment of the news I have conveyed within a few years. In time, you will certainly come to know the truth of the promises and warnings I have given regarding both this world and the hereafter.

This verse reminds us of the expressions in Sad/11 and Qamar/44-45. In the mentioned verses, it was stated that the infidels are an army composed of various groups and that they would soon be defeated and flee. When these verses are evaluated together with Sad/88, which is the subject of our discussion, it becomes clear that the given news will undoubtedly come true, and significant developments concerning both our Prophet and the Muslim community will occur after some time. In a way, the imminent victory of Islam is being heralded.

Although the surah ends here, the topic continues in Surah A’raf.

Allah is the one who knows best.

^[1] İbn-i Sa‘d, Tabakât.

^[2] (Kurtubi; el Camiu li Ahkami’l Kur’an)

^[3] (Kurtubi; el Camiu li Ahkami’l Kur’an)

^[4] (Kurtubi; el Camiu li Ahkami’l Kur’an)

^[5] (Kurtubi; el Camiu li Ahkami’l Kur’an)

^[6] (Kurtubi; el Camiu li Ahkami’l Kur’an)

^[7] (Kurtubi; el Camiu li Ahkami’l Kur’an)

^[8] (Kurtubi; el Camiu li Ahkami’l Kur’an)

^[9] (Kurtubi; el Camiu li Ahkami’l Kur’an)

^[10] Tebyinu’l-Kur’an/İşte Kur’ân, v. 1, Qiyamah surah

^[11] Ibn-i Ishak, Siret.

^[12] Lisanu’l-Arab; v. 8, p. 344-346.

^[13] (el Isfehani; el Mufredat)

^[14] Ibn-i Ishak, Siret

^[15] (Razi; el Mefatihu’l Gayb)

^[16] (Tacu’l Arus, (el Isfehani; el Mufredat)

^[17] Keffal exege

^[18] Maddenin Son Yapıtaşları, Gerard’t Hooft, Tubitak Populer Bilim Kitapları, 1. basım, September 2000, p. 28

^[19] Maddenin Son Yapıtaşları, Gerard’t Hooft, Tubitak Populer Bilim Kitapları, 1. basım, September 2000, p. 16

^[20] Ibn-i Cerîr.

^[21] Cessas, Ahkamu’l-Kur’an.

^[22] Kadı Ibnu’l-Arabi, Ahkamu’l-Kur’an

^[23] (Lisanu’l Arab, “svr” item )

^[24] (Razi; el Mefatihu’l Gayb)

^[25] (Razi; el Mefatihu’l Gayb)

^[26] Zemahsheri, Keshshaf, v. 3, p. 368-369

^[27] (Lisanu’l Arab, “hlt”item )

^[28] (Razi; el Mefatihu’l Gayb)

^[29] (Razi; el Mefatihu’l Gayb)

^[30] (Razi; el Mefatihu’l Gayb)

^[31] Lisanu’l-Arab; v. 4, p. 232-233. “Rekaa”item

^[32] (Razi; el Mefatihu’l Gayb)

^[33] (Kurtubi; el Camiu li Ahkami’l Kur’an)

^[34] (Kurtubi; el Camiu li Ahkami’l Kur’an)

^[35] Tirmizi, el-Hakim, Nevâdiru’l-Usul, II/178.

^[36] (Kurtubi; el Camiu li Ahkami’l Kur’an)

^[37] (Lisanu’l Arab, “hlf” item )

^[38] Razi; Mefatihu’l-Ghayb

^[39] The theological sect that advocates the thesis that sin does not harm a person, gives hope to those who commit major sins, and postpones the final judgment about them by deferring it to Allah.

^[40] Lisan, Tac, Kamus

^[41] (Lisanu’l Arab, “brk” item )

^[42] (Razi; el Mefatihu’l Gayb)

^[43] (Razi; el Mefatihu’l Gayb)

^[44] (Razi; el Mefatihu’l Gayb)

^[45] (Razi; el Mefatihu’l Gayb)

^[46] (Razi; el Mefatihu’l Gayb)

^[47] (Razi; el Mefatihu’l Gayb)

^[48] (Razi; el Mefatihu’l Gayb)

^[49] (Razi; el Mefatihu’l Gayb)

^[50] Sahih-i Buhari; “Tefsir Kitabı”, 253. bab (Sâd/35. verse interpretation), no: 330.

^[51] Razi, Mefatihu’l-Gayb.

^[52] Razi, Mefatihu’l-Gayb

^[53] Razi (transferred from Cevheri and Muberred)

^[54] (el Isfehani; el Mufredat)

^[55] Ana Britannica; v. 28, p. 435

^[56] Ana Britannica; v. 11, p. 428

^[57] Ana Britannica; v. 28, p. 434.

^[58] Narrated via Katade-Ikrime-Ibn-i Abbas. A similar narration takes place in Buhari.

^[59] (Razi; el Mefatihu’l Gayb)

^[60] Razi, Mefatihu’l-Ghayb

^[61] Seyyid kutup

^[62] Isfehani, Razi, Kurtubi

^[63] (Lisanu’l Arab, “rkz” item )

^[64] transferred from Hasan el-Basri

^[65] (Razi; el Mefatihu’l Gayb)

^[66] (Razi; el Mefatihu’l Gayb)

^[67] (Razi; el Mefatihu’l Gayb, Kurtubi; el Camiu li Ahkami’l Kur’an, Mevdudi; Tefhimu’l Kur’an)

^[68] (Razi; el Mefatihu’l Gayb, Kurtubi; el Camiu li Ahkami’l Kur’an, Mevdudi; Tefhimu’l Kur’an)

^[69] (Razi; el Mefatihu’l Gayb, Kurtubi; el Camiu li Ahkami’l Kur’an, Mevdudi; Tefhimu’l Kur’an)

^[70] (Razi; el Mefatihu’l Gayb, Kurtubi; el Camiu li Ahkami’l Kur’an, Mevdudi; Tefhimu’l Kur’an)

^[71] (Razi; el Mefatihu’l Gayb, Kurtubi; el Camiu li Ahkami’l Kur’an, Mevdudi; Tefhimu’l Kur’an)

^[72] Kurtubi, Ahkami’l-Kur’an.

^[73] (Lisanu’l Arab, “dghs” item)

^[74] Lisanu’l-Arab, 5/477, 483; Tacu’l-Arus, 2/166-175; Mufredat, p. 294.

^[75] Ayyub, 42:10.

^[76] (Lisanu’l Arab, “hns” item)

^[77] (Lisanu’l Arab, “zulkifl” item)

^[78] (Mevdudi; Tefhimu’l Kur’an)

^[79] (Mevdudi; Tefhimu’l Kur’an)

^[80] Ana Britannica; v. 15, p. 241.

^[81] The Book of Ezekiel, 24:15-27

^[82] (Lisanu’l Arab, “hmm” item)

^[83] (Lisanu’l Arab, “ghsg” item)

^[84] Razi, el Mefatihu’l Ghayb

^[85] (Lisanu’l Arab, “ghm” item)

^[86] (Razi; el Mefatihu’l Ghayb)

^[87] (Razi; el Mefatihu’l Gayb)

^[88] (Lisanu’l Arab, “rjm” item)

^[89] (Lisanu’l-Arab; v. 4, p. 90)

^[90] Imam Razi, Mefatihu’l-Ghayb; Kurtubi, Ahkamu’l-Kur’an.

^[91] (Lisanu’l-Arab; v. 4, p. 565.)

^[92] (Lisanu’l Arab, “brc” item)

^[93] Lisanu’l-Arab; v. 8, p. 91-92.

^[94] (Lisanu’l Arab, “nzr” item)

^[95] (Lisanu’l Arab, “klf” item)