39. SURAH AL-A’RAF

 

 

INTRODUCTION TO SURAH AL-A’RAF

The surah, which takes its name from the word “الاعراف (A’raf)” mentioned in the 46th and 48th verses, is the longest of the surahs revealed in Mecca. Based on the topics it contains, it is understood that the surah was revealed towards the end of the Meccan period. However, no determination has been made to date as to whether it was revealed all at once or in parts. Although not certain, considering the surah as a whole, it is possible to say that it was revealed in fragments at different times. Indeed, in terms of content and style, the 163rd and 170th verses of the surah resemble the verses from the Medinan period. Classical sources also contain explanations in this direction regarding these verses.

The surah, also known by names such as “Surah Mikat,” “Surah Misak,” and “Alif Lam Mim Sad Surah” due to its themes, begins and ends with the Qur’an, much like the previous Meccan surahs. It emphasizes the principles of faith, tawhid (the oneness of Allah, monotheism), and belief in the hereafter. It critiques the false beliefs of the polytheists, their obstinate and dismissive attitudes toward revelation, and recounts the stories of prophets such as Noah, Hud, Salih, Lut (Lot), Shuayb (Jethro), and Musa (Moses), along with examples from their societies that serve as lessons.

Additionally, the surah refers to the first creation and subsequent human development, highlighting the inner and outer structures and functions of human beings. It provides guidance on how individuals can channel their inherent tendencies toward self-improvement. By illustrating the consequences of ignoring rational thought, the surah warns humanity through detailed examples. It also revisits the relationship between Beshar (human) and Iblis, first mentioned in Surah Sad, but with the term “Adam” replacing the generic term “beshar”

In our view, Surah A’raf, which the Companions placed as the 7th surah in the Mushaf between Surah Al-An’am and Surah Anfal based on their understanding, serves as a continuation of Surah Sad in terms of the principles it conveys.

 

Meaning of the verses

 

¹Alif/1, Lam/30, Mim/40, Sad/90.

²This is the Book revealed to you; that is interpenetrated into you so you may warn with it and as a reminder to the believers. Therefore, let there not be any distress from it in your heart. ³Follow what has been sent down from your Rabb to you and do not follow those so called familiars who are guides, helpers and protectors from among those that are inferior to Allah. How little you remember!

⁴And We manipulated, destroyed many cities. Our punishment came to some of them at night when they were asleep and to some of them during the day while they were resting. ⁵When Our punishment came to them, their declaration was nothing except that they said “We were truly the ones who did wrong to themselves by associating others with Allah!”.

⁶Then surely We will question those to whom the messengers were sent, indeed We will question the messengers as well.

⁷Then surely We will narrate to them with knowledge; because We were not far away.

⁸And that day, the weighing will be the truth. Those whose weights are heavier, will be saved.

⁹And those whose scale/weights are lighter, then they are those who will lose as they were violent against our Ayat.

¹⁰And surely, We placed you on the earth and gave you livelihood; how little you repay for the blessings you are given!

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 of them except Iblis/thinking ability submitted right away; he did not become of those who submit.

¹²Allah said: “What did prevent you from submitting when I commanded you to do so? Iblis said: “I am better than him. You formed me from fire/energy, and You formed him from clay/substance”.

¹³Allah said: “Then descent from there immediately, it is not for you to be arrogant there, get out now, you truly are of the disgraced”.

¹⁴Iblis said: “Give me respite until the day they will be resurrected”.

¹⁵Allah said: “Then you are of those who are given respite”.

^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”.

¹⁸Allah said: “Now, get out of there, being expelled and disgraced. Whoever among them follows you, indeed I will fill Jahannah [Hell] with all of you.” ¹⁹And said: “O Adam/the one who was given knowledge, who received the revelation! You and your wife dwell in green, lush gardens/paradise, eat from wherever you will and do not get closer to that tangled thing which is the source of dispute; do not fall for property and wealth, or you will be of those who do wrong, act against their own good.”

²⁰Then Iblis whispered to them to show them their evil which was concealed from them. And said: “Your Rabb banned you from/forbade you of this tangled thing, which is the source of dispute; wealth and property just to make you angels/creature without free will or eternal/undeveloped entities; and not for any other reason”. ²¹And he sworn/provided evidences to them, saying “Truly I am of the advisers”. ²²Thus he deceived them and made them fall. When they tasted that tangled thing, which is the source of conflict; wealth and property, their greed and ambitions surged and started to pile up wealth and property. Then their Rabb called on them: “Have I not forbidden you to fall for wealth and property and said to you that “This satan is definitely an explicit enemy to you”?

²³Then they both said: “O our Rabb! We have treated ourselves unjustly and if you do not forgive us and have mercy upon us, we will definitely be among the losers!”

²⁴Allah said: “Descend from there being enemy to each other, and for you on the earth is a settlement and enjoyment until a time”.

²⁵Allah said: “You will live there, die there and then will be brought forth from there”.

²⁶O mankind! We sent down to you clothing to cover your evil and dresses to adorn. And clothing of “being under the guardianship of Allah”; it is better. Here, this is from the Ayat of Allah so they may think and remember.

²⁷O mankind! Do not let satan to avert you from the true religion as he stripped your father and mother of their clothing to show them their evil thus driving them out from green, lush gardens/paradise! Because he and his tribe see you from where you can not see them. We made devils the ones who guide, help to those who do not believe.

²⁸And when they commit an immorality they say: “We found our ancestors on this path, Allah has ordered this to us”. Then say: “Allah does not order immorality. Are you saying about Allah that which you do not know?”

²⁹Say: “My Rabb has commanded justice and equity. And turn your face; yourself to Him at every masjid’s [school] nearby; in public and invoke your Rabb by purifying the religion only for Him. You will return to Him as He created you first.”

³⁰He guided a group, and a group deserved going astray; they took devils as their familiars who are guides, helpers and protectors from among those that are inferior to Allah and they truly think they are upon the righteous path they were guided.

³¹O mankind! At every masjid’s [school] nearby; in public take your adornments, eat and drink; enjoy but do not be extravagant; indeed Allah does not like the extravagant ones.

³²Say: “Who made haram/forbidden the adornments which Allah brought forth for His servants and the clean provisions?” Say: “These are for those who believe in simple worldly life  – only for them on the day of Qiyamat [Resurrection] -.” Thus We explain the Ayat in detail for a people who know.

³³Say: “Indeed my Rabb has only made haram/forbidden immoralities; what is apparent and concealed of them, harms, oppression without right, and associating those things with Allah about which Allah sent no authority and saying things about Allah that you do not know.”

³⁴And there is an end of the term for every community with a leader. Therefore, when their end of the term comes, they will neither postpone for a moment nor will they advance.

³⁵O mankind! Whoever enters under the guardianship of Allah and reforms when messengers who recite My Ayat come to you from among you, then there will not be fear for them and they will not grieve.

³⁶But those who deny Our Ayat and are arrogant towards them, they are the companions of the fire. They will abide there eternally. ³⁷Then, who can do more wrong; act more against his own good than the one who invents a lie about Allah or denies His Ayat? Then they will receive their shares from the Book; and when Our messengers come to take their lives, they will say: “Where are those to whom you used to invoke from among those that are inferior to Allah?” They will say: “Those to whom we used to invoke departed from us.” and they will testify against themselves that they were infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

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”.

 

⁴⁰Ways of abundance, happiness will not be opened for those who deny Our Ayat and are arrogant towards them, and they will not enter into Jannah [Heaven/Paradise] until a camel/a noose passes through the eye of a needle. Thus We recompense the criminals. ⁴¹Beds from Jahannah [Hell] and coverings over them will be for them. And thus We punish the tyrants.

^42,43As to those who believe and do amendatory deeds; – then We do not burden any one more than its capacity -, they are the companions of Jannah [Heaven/Paradise] and they will abide there eternally. And We will tear and dispose of all grudge, hatred, jealousy, deception, treachery and malice from their chests. Underneath them rivers flow. They will say: “All praise is to Allah Who has guided us for this. Had Allah not guided us, we could not have reached the righteous path to which we were guided. Indeed, the prophets of our Rabb came to us with the truth”. And they will be called: “Here is Jannah [Heaven]! You have inherited this/become last owners of this with what you did”.

^44,45Then the companions of Jannah [Heaven] will call out to the companions of the fire: “We have found that what our Rabb promised us is real. Then, have you found that what your Rabb promised you is real?”. They will reply: “Yes”. Then an announcer from among them will announce that the curse/deprival of mercy of Allah will definitely be upon those who avert people from the path of Allah and wish the path to become crooked and those who do wrong; act against their own good, who consciously deny Akhirat [Afterlife].

^50,51And the companions of the fire will call to the companions of Jannah [Heaven]: “Give us some water or some of that which Allah has provided you”. Then they will say: “Allah has forbidden both of them to those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb who ridiculed their religion and took it as an amusement, whom the simple worldly life deluded!”. – As they ignored that they would meet this day and consciously denied Our Ayat/evidences/signs, We will ignore/punish them on this day.- ⁴⁶Between them will stand a curtain.

⁴⁶And those who have knowledge about the sections of the Qur’an, will recognize them all from their signs. And those who have knowledge about the Qur’an call out to the companions of Jannah [Heaven] who hoped for Jannah [Heaven] but have not entered yet: “Salam [health, peace, happiness…] be upon you!”

⁴⁷When their eyes turn to the companions of the Fire, they say: “Our Rabb! Do not place us with these traitors”.

^48,49Those who have knowledge of the sections of the Qur’an, will call out to those whom they will recognize from their signs and they will say: “Your community and that with which you were arrogant have not availed you. Are those the ones whom you swore that Allah would not grant His mercy? – that this mercy is the promise that Allah gave, “Enter Jannah [Heaven], there is no fear for you and you will not grieve”-.

 

⁵²Surely We had brought a Book as a guidance and mercy for those believers which We explained in detail with a complete knowledge.

⁵³What do they expect other than its fulfillment? When the day on which it will be fulfilled, those who never cared about it will say: “Truly the messengers of our Rabb brought the truth to us. Are there any intercessors to intercede on behalf of us? Or could we be sent back so we might do other than what we did?”. Surely, they had made themselves lose. And that which they invented have departed from them.

⁵⁴Indeed, your Rabb is Allah Who formed the heavens/universe and the earth in six phases, then established dominion on the greatest throne, covers the day with the ever pursuing night and created the sun, the moon and the stars as they are under His command. Know well that forming and maintaining systems belongs only to Him. Allah, Who is Rabb of all universes , how generous is He!

 

⁵⁵Pray to your Rabb secretly/openly by exalting Him and lowering yourselves continuously. Surely, He does not like the transgressors. ⁵⁶And after being corrected, do not cause corruption on the earth. Pray to Him in awe and hoping for His mercy. Indeed, mercy of Allah is very close to those who do good.

 

⁵⁷And He sends winds as harbingers of good tidings/distributors/spreaders before His mercy so you may remember. When those winds bear the rain clouds, He sends them to an arid land, then We make them pour water. Thus We make every kind of crops grow. Thus We will resurrect the dead. ⁵⁸And plants of the good region grow by permission/knowledge of your Rabb; and on the bad lands grows nothing but useless vegetation. Thus We explain the Ayat in different ways, over and over, for a people who repay for the blessings given to them.

 

⁵⁹Indeed We sent Noah as a messenger to his people and he said to them: “O my people! Worship Allah, no deity is for you but Him. Truly, I fear the punishment of a great day which will be against your own good that will come upon you”.

⁶⁰Chiefs of his people said: “We see you in an explicit astray”.

^61-63And Noah said: “O my people! There is no straying in me. However, I am a messenger sent by Rabb of all universes. I convey to you the truth which my Rabb sent, remind you and I know from Allah that which you do not know. Have you wondered that a reminder/a book has come to one from among you who would warn you so you may enter under the guardianship of Allah and receive mercy?”.

⁶⁴Then they denied him, so We saved Noah and those who were with him in the ship and We drowned those who denied Our Ayat in the water! Truly they were a blind people.

⁶⁵Surely We sent to the people of Ad their brother, Hud, as a messenger. And he said:” O my people! Worship Allah, no deity is for you but Allah. Will you not enter under the guardianship of Allah?”.

⁶⁶Chiefs among his people who were infidels, those who consciously denied the divinity of Allah and the fact that He is Rabb said: “We see you as an retarded/ignorant person and we really think that you are a liar”.

^67-69Hud said: O my people! I am no retarded nor ignorant, however I am a messenger sent by Rabb of all universes. I convey to you what my Rabb sent and I am a trustworthy adviser for you. Are you really surprised that a reminder/a book has come to a man from among you for you so he may warn you? And remember that He made you successors of the people of Noah, and He increased you in stature at formation. Remember the blessings of Allah so you may succeed”.

⁷⁰Then they said: “Have you come to make us to worship Allah without associating others with Him and leave what our ancestors worshipped? Then, if you are among the truthful, bring us that with which you threaten us!”.

⁷¹Hud said: “Punishment and defilement from your Rabb have set down upon you. Do you dispute with me for the names for which Allah sent no evidence and which your ancestors invented? Then wait; indeed I am one of those who wait, with you!”.

⁷²Upon this, We rescued Hud and those with him, with Our mercy from Us. And We eliminated those who denied Our Ayat and who did not believe.

⁷³Surely, We sent Thamud their brother Salih as a messenger. He said: “O my people! Worship Allah, no deity is for you but Allah. Your Rabb has sent you a clear evidence. This camel/social relief and support principle of Allah is an Ayah for you; So let it graze on the earth of Allah, do not touch it with evil, or you will be seized by a grievous punishment. ⁷⁴And remember that He made you successors of the people of Ad. And placed you on the earth: You build palaces from its plains, you carve its mountains as your homes. Then remember the blessings of Allah and do not transgress on the earth, being the ones who cause corruption”.

⁷⁵And chiefs among his people who were arrogant said to those who have believed, who looked weak among them: “Do you really know that Salih is truly a messenger sent by Rabb? They said: “We certainly believe in what is revealed through him!”.

⁷⁶Those who were arrogant said: “We are the ones who consciously deny what you believe in!”. ⁷⁷Then they rapidly depleted the resources that maintained those social relief and support facilities and disobeyed their Rabb insolently and said: “O Salih! If you are the messenger as you say, bring us with what you threaten us!”.

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

⁷⁹Then Salih turned away from them and said:” O my people! Surely I have conveyed what my Rabb sent and I have advised you, but you do not like those who advise”.

***

^80,81Surely, We sent Lot as a messenger as well. Then he said his people: “Do you commit such immorality that no people/community did before you? Truly and certainly you approach with lust to men who are inferior to women in terms of sexuality instead of women. Surely you are a transgressing people”.

⁸²And the answer of his people was only that they said, “Drive them out of your city because they are such people who keep themselves excessively pure!”.

⁸³Thereafter We saved him and his family except for his wife; she was one of those who stayed behind; one of those who were with those sinful people in terms of thoughts. ⁸⁴And We poured down upon them a rain. See how was the end of those sinners!

***

^85-87Surely We sent to Midian their brother Shu’ayb as a messenger. He said: “O my people! Worship Allah, no deity is for you but Allah. There came a clear evidence from your Rabb: Do the weighing and measuring accurately, do not deprive people from their due rights, do not cause corruption on the earth after being corrected; if you are those who believe, this is better for you! Do not sit on every path, threatening, averting the believers from the path of Allah and seeking the deviation of that path. Remember you were few but He made you many. And see how was the end of the corrupters! And if a group among you has believed in that which was sent with me and a group has not believed, then be patient until Allah judges between us. And He is the best of those who judge”.

^88,89And the chiefs among his people who were arrogant said: “O Shu’ayb! Either we definitely drive you and those who have believed with you out of this city or you will return to our religion/lifestyle!” And Shu’ayb said: “Even if we are unwilling? If we returned to your religion/lifestyle after Allah saved us from it, we would certainly invent lie against Allah. It is not for us to return to it except that Allah, our Rabb should will. Our Rabb encompasses everything with His knowledge. So we trust and rely only on Allah”. – O our Rabb! Judge justly between us and our people. Because You are the best of those who judge! –

⁹⁰And the infidels among his people; the chiefs who consciously deny the divinity of Allah and the fact that He is Rabb said: “If you follow Shu’ayb, you will definitely be one of those who will lose”.

^91,92Then that grievous tremor seized them, so they fell on knees within their homeland. Those who denied Shu’ayb became as if they never dwelt/were never prosperous there. Those who denied Shu’ayb, they became the ones who lost.

⁹³Then Shu’ayb turned away from them and said: “O my people! I have conveyed to you what my Rabb sent and I have advised you; therefore, how could I worry for a people of infidels; a people who consciously deny the divinity of Allah and the fact that He is Rabb?”

 

^94,95Whenever We sent a prophet to a city, We seized its people with poverty and deprivation so they might know their place and invoke. Then We replaced evil with good; then they reproduced and said: “Such poverty and joy touched our ancestors as well”. Then We seized them suddenly while they did not perceive.

⁹⁶And if the people of those cities had believed and entered under the guardianship of Allah, We would have certainly opened upon them all the blessings from the heavens/universe and the earth. However, they denied. So We seized them for what they had been doing.

^97-99So, did the people of those cities feel secure from Our punishment that would come to them while they were sleeping at night? Or did the people of those cities feel secure from Our punishment that would come to them in the morning while they were occupied with trivial things? So, did they feel secure from the intricate plan of Allah? No one feels secure from the intricate plan of Allah but a people who have lost.

¹⁰⁰And did it not guide; influence those who inherited the earth; last owners of it after its previous owners: “If We willed, We would recompense them for their sins. We seal their hearts so they do not hear”.

^101,102Those cities which We relate to you about some of their important news. Surely, their prophets came to them with explicit proofs. But they were not to believe in what they had previously denied. So, thus Allah seals the hearts of those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb. We did not find that most of them were true to their covenants. The truth is that We found that most of them were the ones who went astray from the path.

 

¹⁰³Then after those messengers/those people, We sent Moses with Our evidences/signs to Pharaoh and his chiefs but they treated the evidences/signs unjustly. See how was the end of those corrupters!

^104,105And Moses said: “O Pharaoh! Truly I am a messenger sent by Rabb of all universes. I am liable to say nothing but the truth about Allah. Truly, I have come to you with a crystal clear evidence from your Rabb. So let the Israelites leave along with me”.

¹⁰⁶Pharaoh said: “If you have come with evidence, then bring it forth if you are one of those who tell the truth”.

^107,108Then Moses threw his knowledge forth and it obviously became “a devourer”. And he pulled out his strength and put it open; then his strength was excellent and perfect for the audience.

^109-112Chiefs among the people of Pharaoh said: “Indeed, this is a very knowledgeable, fascinating, influential scholar. He wants to deport you from your land”. Pharaoh said: “Then what is your command?”. They replied: “Keep him and his brother and send gatherers to cities. Let them bring you all very knowledgeable, fascinating, influential scholars”.

^113,114And those very knowledgeable, fascinating, influential scholars came to Pharaoh, they said: “If it is we who prevail, will there be a great reward for us?”. Pharaoh said: “Yes! And you will definitely be among those who are made close to me”.

¹¹⁵The very knowledgeable, fascinating, influential scholars said: “O Moses! Will you bring forward your thesis or will we bring forward ours first?”.

¹¹⁶Moses said: “You, bring forward yours first”. And when they brought forward theirs, they fascinated the people and they wanted to put them in order according to their own thoughts. And they presented a great influential ingenuity.

¹¹⁷And We revealed to Moses and said: “Bring your knowledge forward”. And they marveled at once, it devoured all they made up and brought forward. ¹¹⁸Thus the truth prevailed and all that Pharaoh and the chiefs had done failed.

¹¹⁹Pharaoh and the chiefs were defeated and returned as a humiliated community.

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

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

¹²⁷And the chiefs among the people of Pharaoh said: “Will you free Moses and his people so they may abandon you and your idols/cease to take you as their idol and cause corruption on the earth? And Pharaoh said: “We will kill their sons; make them weak, unqualified by leaving them uneducated, we will cover their women with disgrace and we are the ones who are very powerful over them”.

¹²⁸And Moses said to his people: “Ask Allah for His help and be patient. Indeed, the earth belongs to Allah. He makes whomever He wills of His servants inherit it. And the best ending is only for those who enter under the guardianship of Allah”.

¹²⁹And the people of Moses said to him: “We have been harmed before you came to us and after you came to us”. And Moses said: “It is hoped that your Rabb will manipulate, destroy your enemies and make you successors to them on the earth. Thus He will observe your deeds”.

¹³⁰And surely, We seized Pharaoh and his family with years of droughts and shortness of crops, that they might think and be reminded. ¹³¹Then, when good came to them, they said: “This belongs to us”. If an evil came to them, they saw it ill omen of Moses and his people. Know well, their ill omen is with Allah. But most of them do not know.

¹³²And the people of Pharaoh said: “We will not be the believers in you no matter what evidence/sign you bring”.

¹³³So, We sent upon them with certain intervals the flood, locusts, bugs, frogs and blood as Ayat. But they acted arrogantly again and became a people of criminals.

¹³⁴And when this punishment set upon them, they said: “O Moses! Invoke your Rabb for us by the covenant/promise He gave to you; if you remove from us this punishment, we will certainly believe in you. And we will definitely let the Israelites leave along with you”.

¹³⁵But every time We removed the punishment from them until a predetermined term which they were to reach, then at once they broke their word.

¹³⁶Then We maintained justice by recompensing them for they definitely denied our Ayat [evidences/signs] and were heedless of them. And We drowned them in a large body of water/the river. ¹³⁷And We made those people who had been oppressed/weakened, inheritors of all places that We had blessed. Thus the good promise of your Rabb to Israelites was fulfilled for they had been patient. And We destroyed all the industry work and that which Pharaoh and his people had been building.

 

^138-139And We took the Israelites across a large body of water/the river. Then they came upon a people that worshipped the idols that belonged to them. They said: “O Moses! Assign us a god just as they have gods!” And Moses said: “You are truly an ignorant people. The religion which those people follow will definitely vanish and all what they do is falsehood”.

¹⁴⁰And Moses said: “Shall I seek for you a god other than Allah while He has favored you over the people of the time?”

¹⁴¹We saved you from the hands of Pharaoh and his family who had been inflicting you with the evil of the torment; killing your sons; strangling your sons; making you weak, unqualified by leaving you uneducated and covering your women with disgrace. There was a great trial from your Rabb for you in this.

¹⁴²And We assigned Moses with thirty nights and then completed it with ten more nights. Thus the number of nights assigned by your Rabb was completed to forty. And Moses told his brother Aaron: “Take my place among my people, amend and do not follow the way of the corrupters!”.

¹⁴³When Moses arrived to the place on the time We had assigned and his Rabb spoke to him. Moses said: “O my Rabb! Show me Yourself so I can look at You!”. And his Rabb said to him: “You can never see me but look at that mountain, if it should remain in its place then you will see Me”. Then when his Rabb manifested Himself to the mountain, it scrambled and then Moses fell unconscious. When he recovered his consciousness, he said: “I purify You, I have turned to You; I have repented and I am the first of the believers”.

¹⁴⁴Allah said: “O Moses! I chose you over the people with my messages and words. Now, take what I have given you and be of those who repay for what they are given!”.

¹⁴⁵And We wrote for him on the tablets an advice from all things and a detailed explanation for everything. “Go on, take these and hold them firm, and command your people to take in the best way. Soon I will show you the land of those people who have gone astray from the righteous path. ¹⁴⁶I will keep away from Our Ayat those who do not believe even when they see all Ayat, who do not follow the righteous path even if they see it, and follow the path of going astray when they see it, and act arrogantly without right on the earth”. –This is because they deny Our Ayat and they are apathetic and careless to them – ¹⁴⁷All in vain are the deeds of those who deny Our Ayat and the meeting at Akhirat [Afterlife]. Are they recompensed for anything other than their deeds?

¹⁴⁸After him, the people of Moses took an idol that had an alluring voice by gathering the ornaments of his people but in fact had no function at all; they created a capital and worshipped to it. – Did they not see that it neither spoke to them nor guided them? – They took it and became the ones who do wrong, act against their own good.

¹⁴⁹When they saw that they had gone astray, they said: “If our Rabb does not show mercy to us and forgive us, we will definitely be among those losers”.

¹⁵⁰And when Moses returned to his people, angry and grieved, he said: “You have been evil successors/lineage to me! Did you make the Judgment of your Rabb closer?”. And he left the tablets and seized his brother Aaron by his head and pulled him to himself. Aaron said: “O son of my mother! Believe me, this people made me weak, they were about to kill me. Therefore, do not do anything to me over which the enemies would rejoice. And do not place me among those people who do wrong to themselves”.

¹⁵¹And Moses said: “My Rabb! Forgive me and my brother! Admit us into Your mercy. And You are the most merciful of those who are merciful”.

¹⁵²Indeed, those who worshipped gold, their Rabb will not be pleased with them and “humiliation” will be for them in the worldly life. Thus We punish those who invent.

¹⁵³-Surely, your Rabb will be forgiving and merciful after this for those who have done evil deeds but then repent and believe-

¹⁵⁴When the anger of Moses subsided, he took the tablets. What was written on them was a guidance and mercy only for those who become an ideal person for their Rabb.

¹⁵⁵And Moses chose seventy men to his people for the time that We appointed. And when a tremor seized them, Moses said: “My Rabb! If you had willed, You would have manipulated/destroyed them and me as well before. Now, will You manipulate/destroy us for what those fools among us did? This is nothing but your purification. In Your purification, You lead astray whom You will, You guide whom You will. You are our helper, our familiar Who guides. So please forgive us, show mercy. You are the best of forgivers. And ordain for us good in this world and in Akhirat [Afterlife]. We truly have turned to You”.

^156,157Allah says: “I have My punishment; I will touch with it whom I will, and I have My Mercy; that encompasses everything. I will decree it especially to those who enter under guardianship of Allah, those who give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established and who believe in Our Ayat; and those who follow the Messenger, the Prophet who is from the Mother City/Mecca who orders them the good, forbids them from evil, allows them that which is clean and pleasant and prohibits for them that which is filthy and evil, relieves them of their burden, ties and chains which were upon them; whom they can find written in the Torah and in the Bible which are with them. Therefore, those who believe in him, show him a strong respect, support him and follow the light sent down with him will be the ones who will succeed”.

¹⁵⁸Say: “O mankind! Surely I am the messenger sent by Allah, the owner of the heavens/universe and the earth, the only supreme god, the One Who gives life and the One Who takes life, to you all. Then, believe in and obey His Messenger, who believes in Allah and His words to guide you to the righteous path; the Prophet from the Mother City; from Mecca”.

¹⁵⁹And from among the people of Moses, there is a community with a leader who shows the truth and implements justice with the truth.

 

¹⁶⁰And We divided them into twelve tribes who are led by grandsons. And when his people asked him for water, We revealed to Moses: “Implement your knowledge upon your stonyhearted people”. Then his stonyhearted people divided into twelve nations/people. Each of those people learned well/marked where they receive water. And We shaded them with clouds. We sent down to them manna and honey/quail; “Eat from the pure of those blessings We have provided you!” They did not treat us unjustly, they were acting unjustly to themselves.

¹⁶¹They were once told: “Dwell in that city and eat whatever you will from therein and say “Hitta” [forgive our sins]! and enter through the door as submitted. We will forgive your sins and increase to the doers of good”.

¹⁶²Then some among them who did wrong; acted against their own good changed the word to another word which was other than what had been said to them. We sent down upon them a punishment from the sky for they did wrong; acted against their own good.

 

¹⁶³And ask them about that city that was located at the seaside. They transgressed on the day assigned for servitude, for contemplation. They were distressed on the day assigned for servitude, for contemplation; while on other days were they happy. Thus We test them for they went astray from the righteous path.

 

¹⁶⁴And when a community from among them; a people with a leader said: “Why do you advise a people that will be manipulated/destroyed or punished with a severe punishment by Allah?”; then those who warned them said: “As an excuse before your Rabb so they may enter under the guardianship of Allah too”.

^165,166And when they ignored what was reminded to them, We saved those who avoided the evil and seized those wrong-doers severely/with a punishment that rendered them poor, for they had gone astray from the righteous path. And when they were insolent about what they had been forbidden, We said to them: “Become apes, by being despicable-cursed ones !”.

¹⁶⁷And then your Rabb declared that He would definitely send upon them those who would afflict them with the worst punishment until the day of Qiyamat [Resurrection]. Surely, your Rabb is swift in giving punishment. And indeed, He is the One Who removes the sins of His servants, does not punish them and has much forgiveness, the One Who is the possessor of vast mercy.

¹⁶⁸And We divided them into many communities with leaders on the earth. Some of them were righteous, and some of them were lesser than that. And We tested them with good and evil so they may return; act in accordance with the principles of Allah.

 

¹⁶⁹Then after them, a generation succeeded them. They inherited the book. They took the worthless commodities of this world and said: “We will be shown mercy/forgiven”. When such worthless commodities came to them, they took it as well. – Was not the covenant of the book taken from them that they would say about Allah nothing but the truth? And they had studied and learned what is in it. The home of Akhirat [Afterlife] is better for those who enter under the guardianship of Allah. Will you not reason? –

¹⁷⁰And as for those who cling onto the book and establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], We will not let be lost the reward of those who amend/do good.

¹⁷¹When once that mountain was like a shadow/an umbrella and they were fearful that it would fall upon them, We ascended their selected one up to that mountain: “Cling onto what We have given you to be under the guardianship of Allah and always remember what is inside it!”.

 

^172-174Yet, your Rabb takes from loins of the mankind their lineage and makes them testify against themselves, so that you may not say on the day of Qiyamat [Resurrection], “We were not aware of these” or you may not say, “Our ancestors before us associated others with Allah, we are the generations that followed them; will You manipulate/destroy us for what those who committed falsehood did?” and they may turn away from denying Our Ayat; “Am I not your Rabb?”. And they say: “Indeed You are our Rabb; we testify”.

And thus We explain the Ayat in such detail.

 

¹⁷⁵And recite to them the serious news of that one to whom We gave Our Ayat, then he detached himself from them then satan made him follow himself thus becoming of those who transgressed.

¹⁷⁶And if We had willed, We could have elevated him with those Ayat but he was stuck into the ignominy and followed his desires. Now his example is like the example of the dog that pants if you chase; and still pants if you leave him alone. This is the end of those people who deny Our Ayat. Therefore, tell them this story throughout so that they may think very well.

¹⁷⁷How evil is the example of those people who denied Our Ayat and only treated unjustly to themselves!

¹⁷⁸Whoever Allah guides, he is the one who follows the righteous path he is guided. And whoever Allah leads astray, it is those who lose.

 

¹⁷⁹And certainly We produced and multiplied many of those that you know and you do not know; those who have heart/brain/reason but do not contemplate and understand,  those who have eyes but do not see with them, those who have ears but do not hear with them for Jahannah [Hell]. They are like four-legged cattles. They are even in more astray. They are the ones who are apathetic.

¹⁸⁰And the best names belong only to Allah. Then, call Him with those names. And abandon those who deviate concerning His names. They will soon be recompensed for what they have been doing.

¹⁸¹Again, there is a community from among those We have formed, who guides to the truth and establishes justice with it.

¹⁸²And indeed We will slowly and progressively lead those who deny Our Ayat to the manipulation/destruction from the direction that they would not know.

¹⁸³I give them respite as well. Indeed, My plan is very firm.

¹⁸⁴And have they not thought about that their companion is not supported by secret forces/is not a madman? He is only an explicit warner.

¹⁸⁵And have they not looked at the possession and the government of the heavens/universe and the earth, anything that Allah has formed and the possibility that their term has definitely come close? Then what would they believe other than this?

¹⁸⁶Whoever Allah leads astray, then there is no one to guide him. And He leaves them in their transgression, confused.

 

¹⁸⁷They ask you about the Hour; about the moment the Qiyamat [Resurrection]: “When will it arrive?” Say: “Its knowledge is with my Rabb only. No one will reveal its time except Him. The knowledge of it is heavy in the heavens/universe and the earth/it is unknown. It will come upon you unexpectedly”.

They ask you about it as if you know it very well. Say: “Its knowledge is with Allah. But most of the people do not know”.

¹⁸⁸Say: “I am not capable of getting any benefit or precluding any loss other than what Allah wills. If I had known the unseen, unheard, unfelt, the past and the future, I would definitely have wished to increase the good/used it to my own advantage. And I was involved in nothing evil. I am only a warner and a bringer of good tidings to a people who believe”.

 

¹⁸⁹He is the One who formed you from a single self and then made its mate to accompany it. When he covered and enshrouded her, then she carried a light burden. And she continued with this. When the wife got heavier, then they both invoked their Rabb: “If you give us a healthy child, indeed we will be among those who repay”.

¹⁹⁰When He gave them a healthy child, they ascribed partners to Him about what He gave them. Allah is purified from that which they associate with Him, high above them.

¹⁹¹Do they associate with Him that which does not form anything and they are formed?

¹⁹²But they are not able to help the ones who worship. They are not able to help themselves either. ¹⁹³If you invite them to the righteous path, they will not follow you. It is the same for you whether you invite them or do not invite them and keep silent.

¹⁹⁴Those that you invoke from among those that are inferior to Allah are servants like you are. If you are truthful, call upon them and let them respond to you. ¹⁹⁵Do they have feet with which they walk, hands with which they hold, eyes with which they see or ears with which they hear?

Say: “Call your partners, then conspire against me and give me no respite. ¹⁹⁶Surely my guide, helper, protector is Allah who sent down the book. And He is the guide, helper, protector of those who are righteous. ¹⁹⁷Those that you invoke from among those that are inferior to Him are unable to help you, they can not help themselves either. ¹⁹⁸If you invite them to the righteous path, they do not hear. And you see them looking at you, however they do not see.”

 

¹⁹⁹Take the forgiveness, command with the “Urf” [group of Ayat of the Qur’an] and keep away from the ignorant.

²⁰⁰If satan tries to allure you, then immediately seek refuge in Allah. Indeed, He is the One Who hears best, Who knows best.

^201,202Even though their own brothers led them into straying and did not let them go, those who entered under the guardianship of Allah, when a temptation, dark suspicion, or persistent whispering from Satan touches them, they remember and reflect. Then suddenly, you see that they have perceived and understood the truth!

²⁰³And when you do not bring an Ayah to them, they say: “Why have you not made up one?” Then say: “I only follow what is revealed to me from my Rabb”. Then, this Qur’an is the statement of your Rabb that will open the eye of heart, is a guidance and a mercy for a people who believe.

²⁰⁴And when the Qur’an is learnt and taught for you to be spared, heed immediately and keep silent.

²⁰⁵And always remember your Rabb within yourself with a voice which is not loud, fearing and lowering yourself and do not be of the apathetic!

²⁰⁶Surely, those who know their Rabb well will not act arrogantly to worship Allah; they purify Him from all deficiencies and they submit and worship only to Him.

 

Analysis of Verses

 

Verse 1:

¹Alif/1, Lam/30, Mim/40, Sad/90.

As in the previous chapters of Qalam, Qaf and Sad, this surah also began with the letters called “huruf-u mukattaa”. We have already expressed our views on what these independent letters might mean in these surahs mentioned.

To remind you briefly, according to us, these letters are either warning expressions, they are special building blocks due to the structure of the Qur’an, or they represent a number whose message has not yet been determined.

According to the application called ابجد [Abced] account, these letters are:

ا[elif]    :    1

ل[lam]  :  30

م[mime]:  40

ص[sad] :  90 are represented

Perhaps there is a yet undetermined relationship between the Sad surah, which may have been revealed before this surah, and the letter ص [sad] at the end of the first verse of this surah.

With the permission and help of Allah, we believe that the people of the Quran, who will conduct serious studies on this matter, will one day determine what is intended by these letters.

Verse 2:

²This is the Book revealed to you; that is interpenetrated into you so you may warn with it and as a reminder to the believers. Therefore, let there not be any distress from it in your heart.

As we mentioned in the introduction, this surah is a continuation of the surah Sad. To be remembered, the last three verses of the chapter of Sad were as follows:

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”.

(Sad/86-88)

The emphasis on “the Quran being a reminder [advice/reminder] for humanity,” as highlighted in the last three verses of the Sad surah, is repeated in the 2nd verse of the A’raf surah, which we will analyze, and the act of giving advice and warning to people continues. The continuation of this theme in this surah indicates that the Meccans’ indifference and their psychological attacks against the Prophet persisted, and therefore, the Prophet faced difficulties in his mission of conveying the message and giving warnings, even encountering hardships in his normal life. Indeed, in the Sad surah, our Lord presented the prophets David, Solomon, Job, Abraham, Ishmael, and Isaac as examples to the Prophet, asking him to be patient and steadfast like them. We find it beneficial to recall the information we provided in previous surahs, especially in the Balad surah, regarding the extent of the hardships the Prophet faced.

The expression “let there not be any distress from it in your heart”, mentioned in the verse, indicates that the Prophet was deeply affected by the disasters he feared would befall the deniers due to their insensitivity. His sadness and distress arose from his mercy and compassion for humanity. The difficulties our Prophet faced in this regard are also referenced in other verses:

⁶Then, you would almost devastate yourself out of sorrow because of what they do if they do not believe in this Qur’an!

(Qaf/6)

 

³They; ^{Al-Hijr 91}those who assume that the Qur’an is nothing but a compilation of fragments that contain incantations, poems, myths, invented words, blasphemies; ³you may devastate yourself that they do not become the ones who believe!

(Ash-Shu’ara/3)

 

⁹⁷Surely, We know that your heart is constrained by what they say.

(Al-Hijr/97)

 

¹²Now you would abandon some of what has been revealed to you because they say: “Why is not a treasure sent down for him or why does an angel not come with him?” and that’s why your breast is strained. You are only a warner. Allah is the One Who arranges everything pursuant to a schedule and implements this schedule by supporting, maintaining it.

(Hud/12)

 

From the above verses, it is understood that everyone who strives to explain the Quran and introduce “the pure (halis) religion” and “the upright (hanif) Muslim” will undoubtedly face hardships similar to those endured by the Prophet while conveying the message to the Meccan polytheists. Therefore, the people of the Quran must accept this in advance and be prepared for what will come their way:

 

¹⁸⁶No doubt that you will wear out/you will be tested about your wealth and lives. And you will hear many disturbing, annoying things from those who were given a Book before you and those who associate others with Allah. If you have patience and enter under the guardianship of Allah, indeed that is of the matters that require determination.

(Al-i Imran/186)

The book

The word “book/kitap“ signifies “written-read,” which immediately tells us that the verses of the Qur’an were written down from the very first revelation. Additionally, it is evident that the term “book” does not necessarily represent the entirety of the Qur’an, as chapters available during the time when the Qur’an was still incomplete were also referred to as “books” within the Qur’an itself.

For example, while some verses mention the phrase “book and wisdom”, in Surah Ahzab 34, the phrase is rendered as “…remember Allah’s verses and wisdom”, replacing “book” with “verses.” This indicates that the terms “book” and “verses” were used to describe portions of the Qur’an.

In our view, the “book” mentioned in the “book and wisdom” phrase refers to the “mutashabih book” cited in Surah Zumar 23. This is a text composed of ambiguous verses—miraculous and unique works of divine artistry that convey multiple meanings while still being clear in their expression.

As is known, during the time the Qur’an was revealed, culture and literature among the Arabs were not yet in written form. Works of Arabic language and literature were passed down orally, and the Arabic language had not yet been formalized in terms of grammar and literary theory. Knowledge of grammar and literature was conveyed through the odes of poets and common idiomatic expressions among the people.

The grammatical rules of the Arabic language as we know them today were established approximately 150–200 years after the revelation of the Qur’an by scholars such as Sibawayh, Ahfash (d. 177 AH/793 CE), Kisa’i, Isa ibn Umar, Yunus ibn Habib, and Abu Ubayda Ma’mar ibn Muthanna, based on the texts of the Qur’an and the works of poets like Imru’ al-Qays, Tarafa ibn al-Abd (539-564), Harith ibn Hilliza (or A’sha), Amr ibn Kulthum, Antara ibn Shaddad (or Nabiqa), Zuhayr ibn Abi Sulma, Labid, and others.

The text of the Qur’an presented the principles of Arabic grammar and literature in a systematized form to humanity, and it did so in a coherent and organized manner. Moreover, it was revealed by someone who did not have prior knowledge of Arabic grammar and literature. After the revelation of the Qur’an, the primary source of Arabic language and literature became the text of the Qur’an (Book/Kitap). Thus, what is referred to as “Book/Kitap” in the Qur’an is its written text, and its content is referred to as Hikmet (Wisdom). We see this in A’raf/2, Yunus/1, Hud/1, Yusuf/1, Ra’d/1, Ibrahim/1, Hijr/1, Kahf/1, Shura/2, Naml/1, Qasas/2, Luqman/2, Sajda/2, Sad/29, Zumar/1, 2, 23, 41, Mu’min/2, Fussilat/3, Zukhruf/2, Dukhan/2, Jathiyah/2, Ahqaf/2, and Baqara/151.

Another point that draws attention in the second verse of the surah is that the purpose of the revelation of the Qur’an is shown as both a “warning” and an “advice”. In the previous verses where these words were mentioned, we explained that the “warning” is for the disbelievers and the “advice” is for the believers. Considering these explanations, it is possible to conclude from the 2nd verse that the Qur’an addresses everyone without distinguishing between believers and unbelievers.

Verse 3:

³Follow what has been sent down from your Rabb to you and do not follow those so called familiars who are guides, helpers and protectors from among those that are inferior to Allah. How little you remember!

After the 2nd verse, which describes the qualities of the Qur’an and invites the Prophet to endure hardships, our Lord in this verse addresses all of humanity. The 3rd verse, which also summarizes the main theme of this surah, can be interpreted as follows: “Follow only what has been revealed to you, and do not take any other guide. Do not seek sources for your religion other than the Qur’an. And absolutely do not take allies [from the inferiors of Allah such as monks, rabbis, pilgrims, hodjas, sheikhs, etc.] besides Allah [as those who guide, help, and protect you]. How little you take advice, and how little you use your intellect.”

VELI and EVLIYA

The word “evliya” (الأولياء) is the plural of the word “veli” (الولىّ). The word “veli” is derived from the root “vela” (ولاء) and is in the form of a sıfat-ı mushebbehe (descriptive adjective), meaning “one who is close or near, one who stands near.” However, this closeness is not quantitative but qualitative.

Both the word “veli” and its plural “evliya” have always been used in the Qur’an in this sense. These words, centuries after the emergence of Islam, under the influence of foreign cultures, took on meanings beyond their original definitions and became concepts that invaded the religious lives of Muslims. It must be clearly stated that the words “veli” and “evliya” in the Qur’an are used entirely in their natural meanings. The concepts of “veli” and “evliya,” which Sufi literature introduced into popular culture with mystical meanings and hierarchical rankings, distorting their natural meanings, have no relation to the words “veli” and “evliya” in the Qur’an.

The word “veli,” which is one of the Esma-i Husna (the Most Beautiful Names of Allah) and is used in the Qur’an for both Allah and His servants, appears in the verses alongside attributes such as “nasir” (نصير = helper), “murshid” (مرشد = guide, enlightener), “shafi‘” (شفيع = intercessor), “vak” (واق = protector), and “hamid” (حميد = praiser, glorifier), as well as descriptions like “He brings out from darkness into light,” “He forgives and shows mercy,” and “He averts harm and brings benefit.” This means that “velilik” (closeness) is closely related to these qualities and attributes. In other words, these qualities and attributes are the distinguishing characteristics of a “veli” (one who is close). Therefore, wherever the attribute “veli” (close) is used for someone, it should be understood that this person is “one who helps, guides, intercedes, enlightens, and protects.” This can easily be understood from the following verses:

¹⁰⁷Did you not know that the dominion of the heavens/universe and the earth surely belongs only to Allah and there is no familiar and a helper for you from among those that are inferior to Allah?

(Al-Baqara/107)

 

¹²⁰Until you follow their religion/lifestyle, the Jews and the Nazarene/Christians will never be pleased with you. Say: “Surely, the guidance of Allah is what is the guidance”. Yet, if you follow their vain, transitory desires after what has come to you of the knowledge, there will not be a familiar nor a helper for you from Allah.

(Al-Baqara/120)

 

⁴⁵And Allah knows your enemies better. And Allah is sufficient as familiar Who guides, protects. And Allah is sufficient as familiar Who helps.

(An-Nisa/45)

 

¹²³This is not by your desires nor the desires of the People of the Book. Whoever does evil will be recompensed for it. And he can not find a familiar who is a guide, a protector nor a good helper from among those that are inferior to Allah.

(An-Nisa/123)

 

¹⁷³And as for those who believe and do amendatory deeds; Allah will give them their rewards fully and will grant them extra from His bounty as well; and as for those who disdain to be servants and act arrogantly; Allah will punish them with a painful punishment. They will not find a familiar who is protector, guide nor a good helper for themselves from among those that are inferior to Allah.

(An-Nisa/173)

 

⁵¹And warn those who fear that they will be gathered before their Rabb with what you are revealed so they may enter under the guardianship of Allah. They do not have any familiars who help, guide, protect nor supporters, intercessors from among those that are inferior to Him.

(Al-An’am/51)

 

⁷⁰And leave those who have taken their religion as amusement and diversion/who have taken amusement and diversion as their religion, whom the worldly life has deluded and remind with the Qur’an: If a person falls into a manipulation and destruction with what his own hands produced and earned, there will be no familiar who helps, guides, protects nor supporter, intercessor for him from      among those that are inferior to Allah. Even though he wants to pay any price for his crime, it will not be taken from him. Those are the ones who fall into manipulation/destruction with what they earned. A drink of scalding water and a painful punishment will be for them for they were not grateful.

(Al-An’am/70)

 

³⁷Thus We have revealed the Qur’an in Arabic; as a perfect legislation. And should you follow their vain, transitory desires after the knowledge that has come to you, there will be no “familiar who is helper, guide nor a protector” from Allah for you.

(Ar-Ra’d/37)

 

¹⁷And you will see that outcome is good when a work is done compliant with revelation; otherwise it will be nonsense. They were in a wide open space from it. This is among the evidences/signs of Allah. Whomever Allah guided, then he has followed the righteous path he was guided. And whomever Allah led astray, then you will never find a Familiar Person who would guide him.

(Qaf/17)

 

For this subject, you can also refer to Qaf/26, Shura/28 and 46, An’am/14, A’raf/196, Yusuf/101.

The word “velayet” (ولاية), which is the infinitive form of the root “vela” (ولاء), means “closeness, being adjacent, being side by side, and approaching without anything in between.” It expresses a complete closeness in friendship and assistance, regardless of factors such as place, intention, time, or religion.^[1] The word “velayet” appears in the Qur’an in two places with this meaning:

⁷²Surely, those who have believed, emigrated from their lands, fought with their lives and wealth for the cause of Allah and sheltered and helped; yes they are the ones some of who are familiars who help, guide, protect of others. And as for those who have believed and not emigrated, they will not have closeness until they emigrate. And if they demand help for the religion, you must help them except against a people between whom and you is a treaty. And Allah is the One Who sees very well what you do.

(Al-Anfal/72)

 

⁴⁴Dominion/help, protection, guidance belong only to Allah Who is the truth. He is the best in rewarding and the best in penalty.

(Al-Kahf/44)

The term “velayet” has, over time, become a legal concept in the relationships between individuals and societies, and this concept has gained general acceptance at the level of international relations. This term, which means “a competent person taking the place of a person who is deficient [lacking ability and competence] in overseeing and managing their personal and financial affairs,” occupies a significant place in the field of law, yet it has not strayed from the root meaning of the word in terms of its essence.

The term “velayet” is also pronounced as “vilayet” with a kasrah (a short vowel sound) on the letter “vav.” While this pronunciation should not normally lead to a change in meaning, the word “vilayet” has come to be used in the sense of “social proximity” or “emirate, sultanate” [state proximity].

Another word derived from the root “vela” and whose infinitive form is “velayet” is the word “vali” (والى). This word has the same meaning as “veli” and has been used in the Qur’an for Allah as well.

¹¹There are observers for each person, supervising and protecting him from between his two hands and from his behind –as an affair of Allah-. Indeed, until a people alter that which is in their very selves, Allah will not change anything. And when Allah intends misfortune for a people, then there is no repelling it. And there is no familiar who helps, protects, guides for them from among those that are inferior to Allah.

(Ar-Ra’d/ 11)

 

The guardians(veli) of the believers are Allah, Allah’s Messenger, and the believing brothers:

⁵⁵Your familiars who are helpers, guides, protectors are only Allah and His Messenger, and the ones who have believed, who acknowledge the oneness of Allah and establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established.

 

⁵⁶Whoever takes Allah, His Messenger and the believers as his familiars who are helpers,             guides, protectors, let him know that the party of Allah are the ones who are the victorious.

(Al-Ma’idah/55, 56)

 

Another word derived from the same root and carrying the same meaning is the word “mevla” (مولى). The word “mevla,” which is used both in the active(fail) and passive(me’ful) senses, when used in the active sense, means “the one who is close, helps, protects, and guides,” similar to the attribute of “velî.” When used in the passive sense, it means “the one who is close to, helped, protected, and guided.” Indeed, in Islamic jurisprudence, the term “mevla” is used in the active sense for the master who frees a slave, and in the passive sense for the freed slave.

However, in many parts of the Islamic world, some individuals are addressed as “mevlana” (مولانا = our mevla) out of respect. In our view, considering the explanations in the Qur’an, it is absolutely inappropriate to use this attribute in a religious sense for anyone other than Allah.

ALLAH’S INFERIORS

In many verses of the Qur’an, expressions such as “min dunihi” (من دونه) and “min dunillahi” (من دون اللّه) appear. In many translations and commentaries available in the market, these expressions are translated into Turkish as “min ghayrihi” (من غيره) and “min ghayrillahi” (من غيراللّه), meaning “other than Him” and “other than Allah.” However, the primary meaning of the word “dun” (دون) is “inferior, lower in rank.”^[2] Therefore, these verses should be translated into Turkish as “Allah’s inferiors.” The term “Allah’s inferiors” refers to His creations; that is, the created beings such as angels, humans, jinn, devils, and animals. It is also possible for the word “dun” to be used in the sense of “siva” (سوى) or “vera” (وراء = beyond, other) within this same meaning. Indeed, it is used in this sense in Saba/41. However, especially in the verse in question and other verses in this context, it should be understood that the word “dun” refers to a level inferior to Allah. This refers to the level of those created by Allah, and in our view, all created beings fall under the category of “Allah’s inferiors.”

When the verse is examined with this meaning in mind, the expression “do not follow familiars from among Allah’s inferiors” advises us not to follow anyone from among Allah’s inferiors as close guides, helpers, or protectors. In other words, the person or institution to be trusted, followed, and relied upon must be as perfect as Allah. This implies that such a person or institution must possess the same attributes as Allah. Since no being other than Allah possesses the attributes of the Almighty, the statement “do not follow familiars from among Allah’s inferiors” implicitly conveys the following message to us: “Establish closeness only with Allah, accept that only Allah will help you, that only He will bring you out of darkness into light, that only He is the guide, that only He will intercede, and that only He is the protector. Do not accept such qualities in His inferiors and do not establish closeness with them!”

In the verse, the pronoun “hu” (هو = He) in the expression “min dunihi” (من دونه) can refer to the word “Rabb” (Lord), allowing the verse to be understood as “do not follow familars from among the inferiors of your Lord.” Alternatively, the same pronoun can refer to the word “ma” (ما) in the expression “ma unzile” (ما انزل), allowing the verse to be understood as “do not take a guardian from among the inferiors of what has been revealed to you.” This situation demonstrates the richness of expression in the Qur’an. According to the second option, the meaning of the expression in question is interpreted as “do not follow books that cannot replace the Qur’an, do not take them as your guide.”

Verse 4, 5:

⁴And We manipulated, destroyed many cities. Our punishment came to some of them at night when they were asleep and to some of them during the day while they were resting. ⁵When Our punishment came to them, their declaration was nothing except that they said “We were truly the ones who did wrong to themselves by associating others with Allah!”

“Drawing lessons from stories” is recognized by all educators today as one of the most effective methods in education and teaching. Indeed, benefiting from historical events and the experiences of others provides advantages to people, not only in broadening their horizons but also in preventing the taking of wrong steps. The world is filled with ruins of ancient civilizations, and history is full of instructive events. Upon examination, it is seen that many nations and civilizations were destroyed and wiped off the face of the earth as a result of their rebellion against Allah, their disregard for the revelations sent by Him, and their denial of His messengers. The phrase “many cities” in the verse illustrates the abundance of such examples. The abundance of such negative examples in history is also mentioned in other verses:

¹⁰And surely, the messengers were ridiculed before you as well. Then, that which they ridiculed surrounded those among them who ridiculed.

(Al-An’am/10)

 

⁴⁵Then, there were many cities which We manipulated/destroyed while they were doing wrong; acting against their own good by associating others with Allah. Their roofs were collapsed and walls were caved in; and how many abandoned wells and palaces reinforced with lime/concrete!

(Al-Hajj/45)

 

^45-47Then, do those who plot evil deeds in secrecy feel secure that Allah will not cause the earth to swallow them or punishment will not come from where they do not know or Allah will not seize them while they travel, -and they will not incapacitate Him- or He will not seize them gradually/in fear? Then, indeed your Rabb is very compassionate, very merciful.

(An-Nahl/45-47)

 

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

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

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

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

(Al-Anbiya/11-15)

In the 4th verse, attention is drawn to the “two times” when the deserving nations were destroyed. These times are when the Arabs rested due to geographical conditions; the times they slept at night and took a midday nap [kaylule]. In other words, these are the times when the Arabs felt most secure. Indeed, the people of Lut (as), who lived in the same region, were destroyed at dawn, and the people of Shu‘ayb (as) were destroyed at noon. It is also mentioned in the later verses of this surah that destruction will come at times when the wrongdoers least expect it and feel most secure:

^97-99So, did the people of those cities feel secure from Our punishment that would come to them while they were sleeping at night? Or did the people of those cities feel secure from Our punishment that would come to them in the morning while they were occupied with trivial things? So, did they feel secure from the intricate plan of Allah? No one feels secure from the intricate plan of Allah but a people who have lost.

(Al-A‘raf/97-99)

From the expression in the 5th verse, “When Our punishment came to them, their declaration was nothing except that they said “We were truly the ones who did wrong to themselves by associating others with Allah!”, it is understood that with the arrival of the punishment, the polytheists had nothing left to do but confess and acknowledge their sins. The wrongdoers accept the truth when they see the wrath, but by then, it is too late. The faith and confessions at that moment are of no use because they arise out of يأس [ye’s] (despair) and   بأس[be’s] (severity).^[3]

ZULM/OPPRESSION

Zulm means “to place something outside its rightful place.” Its origin comes from the saying, “Making the wolf the shepherd of the flock.” Torture, transgressing limits, deviating from the purpose, ignorance, disbelief, and physical and spiritual darkness are all expressed with this word.^[4]

The zulm mentioned in the expression “We were truly the ones who did wrong to themselves!” in the verse refers to the oppression one inflicts upon oneself. In other words, it is the greatest mistake one can make. The zulm referred to in many verses of the Qur’an is “shirk” (associating partners with Allah):

³And when Luqman said to his son, instructing him: “O my son! Do not associate others with Allah, surely, associating others with Allah is very wrong; acting against own good.

(Luqman/13)

 

⁸²Those who believe and do not mix the belief of  associating others with Him/being against their own good with their belief, it is those for whom the security is. And they are the ones who follow the righteous path they are guided.

(Al-An’am/82)

 

²¹Or do they have partners who validate for themselves that which Allah has not consented in the religion? But if not for the “Word of Judgment”, it would definitely have been concluded between them. And surely those who do wrong; act against their own good by associating others with Allah are the ones for whom a painful punishment will be.

(Ash-Shura/21)

 

In these verses, people are warned to be wise, to come to their senses before disaster strikes, otherwise they will regret it, but that regret will be of no use at that time.

 

 

 

Verse 6:

⁶Then surely We will question those to whom the messengers were sent, indeed We will question the messengers as well.

Since it is technically not possible to reflect many of the emphases found in the Qur’anic verses one-to-one in translation, in some cases, additional information needs to be conveyed, as in this verse.

It is understood from the fact that this verse begins with the conjunction “ف[fa]” that the destruction of those who, due to their rebellion, do not follow what Allah has revealed, does not end their affairs in this world. For the verse also warns of the existence of interrogation after destruction.

A very important point that should not be overlooked is that on the Day of Judgment, when those to whom messengers were sent will be questioned, the messengers themselves will not be exempt from being questioned. This situation expresses both the seriousness of the matter and the breadth of the interrogation. Neither community leaders, nor masters, nor Sufi sheikhs whose miracles are reported by their disciples will be able to escape this interrogation, which will even include the prophets.

As is known, interrogation is conducted either to learn and understand, or to elicit a confession and reveal the truth. It is clear that the interrogation conducted by our Lord will not be for the purpose of learning or understanding. For our Lord, who knows everything in the finest detail and from whom nothing can be hidden, has no need to ask questions for the purpose of learning. Indeed, this situation is expressed in other verses as follows:

³⁹And on that day, none, known-unknown, that has come and will come, will be held responsible for sin of another.

(Ar-Rahman/39)

 

⁷⁸Korah said: “This wealth has been given to me because of a knowledge that I have”. Did he not know that Allah had manipulated/destroyed of many generations before him those who were greater than him in power, who had more followers, more accumulation than him. – And these sinners will not be questioned for the sins of the others. –

(Al-Qasas/78)

Indeed, during the interrogation, the crimes committed will be read from their faces and will be exposed by the very organs of the person. From this, it is understood that the interrogation by our Lord is aimed at eliciting confessions and revealing the truth. In short, this interrogation is of a nature that includes reprimand, rebuke, and exposing the deeds to the people of the gathering (on the Day of Judgment).

The verse mentions the people to whom messengers were sent and the messengers themselves together, indicating that the relationship of subordination between the leaders in society and those who follow them also entails mutual responsibility and falls within the scope of the interrogation. Societies and the individuals within those societies will be held accountable for their mutual relationships with the person or institution they follow. However, all the bonds and closeness established between those being interrogated during their worldly life will dissolve during the interrogation:

^25-28They will turn to each other and ask: “We were indeed fearful among our families. Allah favored us and protected us from the penetrating punishment. Surely, we used to invoke Him. Indeed, He is the One Who is the most beneficent and the most merciful”.

(At-Tur/25)

 

¹⁰¹And when the Sur is blown, there will not be a relationship among them on that day, and no one will ask one another for anything.

(Al-Mu’minun/101)

In fact, this situation between leaders and their people is general, and everyone who is in a relationship with others will be held accountable and interrogated for these relationships:

 

^92,93 So, by your Rabb that We will definitely question all of them from that which they have done.

(Al-Hijr/92-93)

 

However, one of the primary subjects of this interrogation are the prophets. The prophets will be asked how their people received them, and the people will be asked how they treated the prophets:

⁶⁵And on that day, Allah will call them and say: “What did you answer the messengers who had been sent?

(Al-Qasas/65)

 

¹⁰⁹On the day He will gather the messengers, Allah will say: “What is the response that was given to you?”. They will say: “We have no knowledge; indeed, You are the One Who knows best the unseen, the unheard, the unfelt, the past and the future”.

(Al-Ma’idah/109)

Examples of this:

^116-118And when Allah said: “O Jesus, son of Mary! Was it you who told people: ‘Take me and my mother as two gods from among those that are inferior to Allah’?”. Jesus said: “Purified are You, it is not suitable for me to say that which is not true. If I had said it, You would have surely known this. You know what is within myself, but I do not know what is within Yourself. Surely, You are the One Who knows best the unseen, the unheard, the unfelt, the past and the future! I only said to them what You had commanded me; ‘Worship Allah Who is my Rabb and your Rabb’. And as long as I was among them, I was a witness over them. But when you took my life; reminded me that which I had done in the past and what I had failed to do while being obliged to, then You became the One Who observes them. And indeed, You are the witness over all things. If You should punish them, they are definitely Your servants and should You forgive them, indeed You are 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-Ma’idah/116-118)

 

³⁰And the messenger will say: “O my Rabb! Surely, my people have taken this Qur’an as an isolated/abandoned thing”.

(Al-Furqan /30)

 

^7,8And when We took ‘certain covenants’ from prophets; Noah, Abraham, Moses and Jesus, son of Mary to question the righteous about their righteousness. We took a ‘certain covenant’ from you as well. We took from them a solemn ‘certain covenant’. And Allah has prepared a painful punishment for the infidels; those who consciously deny the divinity of Allah and the fact that He is        Rabb.

(Ahzab/8)

 

Another point that the mention of the people to whom messengers were sent and the messengers themselves together shows us is that societies to whom no prophet was sent [to whom no message was conveyed] will not be interrogated. This matter is mentioned in another verse with a different expression:

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

(Al-Isra/15)

Verse 7:

⁷Then surely We will narrate to them with knowledge; because We were not far away.

 

In the previous verse, our Lord declared that He will interrogate both the messengers and the communities to whom the messengers were sent. In this verse, He summarizes what will happen during the interrogation with the phrase “We will narrate to them with knowledge” The details of the interrogation are described in the verses whose meanings are provided below. According to these verses, the accounts of the infidels, which were not closed with their terrible destruction, will continue with the interrogation, and everything that led to their destruction will be brought before them in the form of books [records of deeds], which will be read to them personally, leaving out no sin, big or small. Therefore, on the Day of Reckoning, no one should assume that their deeds [what they have done] will be forgotten:

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

(Al-Qamar/52-53)

 

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

(Al-Jathiyah/28, 29)

 

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

(Qaf/49)

 

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

(Al-Isra/13-14)

 

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

(Saba’/3)

The fact that everything done will be brought forth in a book on the Day of Reckoning is also understood from our Lord’s statement, “We were not far away.” Our Lord has also declared in other verses that He is not distant from anyone and is very close to everyone:

¹⁶And indeed, it is We Who formed man. And We know what his self whispers to him. And We are closer to him than his jugular vein. ^17,18While two recorders, based on his left and on his right (all around him) record all his deeds, man does not utter any word except that there is an observer          with him.

(Qaf/16-18)

 

⁴He is the One Who formed the heavens/universe and the earth in six stages and established dominion on the greatest throne, the One Who knows what penetrates into the earth and what emerges from it, what descends from the heavens/universe and what ascends to it. And wherever you      are, He is with you. And Allah is the One Who sees best what you do.

(Al-Hadid/4)

 

Verses 8, 9:

⁸And that day, the weighing will be the truth. Those whose weights are heavier, will be saved.

⁹And those whose scale/weights are lighter, then they are those who will lose as they were violent against our Ayat.

These verses emphasize that justice will certainly be upheld during the interrogation on the Day of Reckoning, and absolutely no injustice will be done to anyone. This emphasis, expressed in terms of the scale being heavy or light, was previously mentioned in Surah Al-Qari’ah, which was revealed earlier in the 30th position, and sufficient explanation was provided there. However, for those who do not have the 1st volume of the Tebyin-ul Qur’an, we are presenting this explanation again:

The word موازين [mawazin] in the verse can, in terms of its form, be the plural of both ميزان [mizan] and موزون [mawzun=measured].

Mizan means “a measuring instrument used in measuring and weighing.” Although it is specifically referred to as a “scale,” it is not limited to measuring weight. Measuring instruments used to measure physical properties such as heat and speed also fall under the category of mizan. The word mizan [scale] is also used metaphorically in law and in measuring good and evil. The scale, which has become a symbol of “justice” in the legal system, represents concepts such as “the scale of truth,” “the scale of goodness,” and “the scale of reason,” which are found in all languages with the same meaning.

If the word mawazin in the verse is taken as the plural of mizan, the verse can be translated as “whose scales are heavy.” If it is taken as the plural of mawzun rather than mizan, the verse can be translated as “whose measurements are heavy.”

Thinking it will be useful, we remind you again of the Qur’anic verses that mention the words “measurement” and “scale”:

¹⁰⁵They were the ones who consciously denied/disbelieved in the Ayat of their Rabb and meeting Him so, all deeds that they did have become worthless. On the day of Qiyamat [Resurrection], We will not take them into account/give them any importance.

(Qaf/105)

 

⁴⁷And We will place “the scales of justice and equity” for the day of Qiyamat [Resurrection]; no one will be treated unjustly at all. Even if it is the weight of a mustard seed, We will bring it forth. And We are sufficient as accountant.

(Al-Anbiya/47)

 

¹⁰¹And when the Sur is blown, there will not be a relationship among them on that day, and no one will ask one another for anything.

¹⁰²Thus, those whose scale are heavy, it is they who will reach the salvation.

¹⁰³And those whose scale are light, they are the ones who have ruined themselves; they will abide in Jahannah [Hell] eternally.

¹⁰⁴The fire will sear their faces while they grin.

¹⁰⁵Were My Ayat not recited to you? And you denied them?

^106,107They will say: “Our Rabb! Our transgression defeated us and we became a people who were in astray. Our Rabb! Take us out of here. If we do the same again, then we will truly be the ones who do wrong; act against their own good”.

¹⁰⁸Allah will say: “Remain despised therein! And do not speak to me.

(Al-Mu’minun/101-108)

 

²⁵Surely, We sent our messengers with clear evidences and We sent down with them the book and the balance so people may maintain justice and equity and Allah may determine/mark and show those who help His religion and messengers where noone sees them and knows them. And We sent down iron as well in which is a great power and many benefits for the people. Indeed, Allah is very       powerful, almighty.

(Al-Hadid/25)

 

 

¹⁷Allah is the One Who has sent down this book and the scale/balance with the truth. And what makes you know, perhaps the moment of Qiyamat [Resurrection] is very close!

(Ash-Shura/17)

 

^7-9And He formed the heavens/universe and raised it and placed the scale/measurement/balance so you may not transgress in scale/measurement/balance. Establish the measure with justice and equity, do not damage the scale/measurement /balance.

(Ar-Rahman/7-9)

The issue of scales and balance has been a topic that led to different understandings between the Ahl al-Sunnah and Mu’tazila schools in the past. Some have understood this balance as a two-pan market scale and, citing numerous narrations as support, claimed that in the afterlife, Jibril (Gabriel) will weigh people’s good and evil deeds using this scale. Others have argued that the terms scale/measurement/balance mentioned in the verses metaphorically refer to “justice,” and since Allah knows everything that happens, there is no logical need for an actual scale in the afterlife. The details of the opinions put forward on this matter are available in the books of Kalam (Islamic theology).

Our view is also that scale and balance refer to “justice.” When attention is paid to the verses of Rahman (7-9), Shura (17), and Hadid (25), whose translations are provided above, it is understood that our Lord has established “mizan” [scales and balance] for this world as well. Since there is no physically visible scale sent down by Allah, what is meant by  scale and balance in the verses is not a scale with pans, grams, or weights, but “justice.” Therefore, in the afterlife,  scale and balance also refer to “justice.” The Qur’an states that no one will be wronged in the slightest; those whose scales are heavy—meaning the believers—will be in a happy life, while those whose scales are light—meaning the infidels—will be in the blazing pit of fire. If recalled, this situation was also expressed in a different style in Surah Tin.

The heaviness or lightness of the scale is generally understood as the result of weighing good and evil deeds together, where one outweighs the other. However, this understanding does not align with the Qur’an. According to the Qur’an, even if believers have sins [evil deeds], they will not enter Hell because Allah will cover those evils. As for the infidels, even if they have good deeds, they will enter Hell. The good and evil deeds will, however, affect their life in Paradise or Hell. For example, if an infidel has done good deeds, their punishment in Hell will be lighter; if a believer has done evil deeds, the blessings and pleasures they attain in Paradise will be less. Thus, everyone will receive the exact recompense for even the smallest good or evil they have done. In conclusion, it is understood that what makes the scales heavy is faith, and what makes them light is disbelief or associating partners with Allah (kufr/shirk).

Verse 10:

¹⁰And surely, We placed you on the earth and gave you livelihood; how little you repay for the blessings you are given!

Up to this point in the verses, it has been advised to follow what Allah has revealed and not to take any protector other than Allah or the Qur’an. It has also been stated that everyone will be held accountable and that justice will be served to all who are questioned. Those who do not follow Allah’s religion have been threatened with punishment both in this world and in the hereafter.

In this verse, it is reminded that it is our Lord who has settled humanity on this earth, established cities and homelands for them, and provided blessings such as fruits, vegetables, air, and water, as well as all kinds of means for their survival. Following this, ingratitude is highlighted, and a warning is issued in a threatening tone. One of the verses emphasizing human ingratitude is the following:

^32-34Allah is the One Who formed the heavens/universe and the earth, Who sends down water from the sky and brings forth some fruits with it from the earth as provision for you. And Allah gave the ships to your service/created them in such characteristics that you may benefit, so they may sail through the sea by His command, and He gave rivers to your service as well. He gave the sun and the    moon which constantly revolve to your service/created them in such characteristics so you may benefit. And He gave the night and the day to your service as well. And He gave you from all you asked of Him. You can not count the favor of Allah even if you wish to! Indeed, man is one who does very wrong; acts against his own good and is very ungrateful.

(Ibrahim/32-34)

Before moving on to verses 11-18, which help humans understand themselves and Iblis (Satan) more closely, we believe it would be beneficial to evaluate the passage consisting of Sad/71-85, which deals with the same topic, alongside the passage consisting of verses 11-18 of this surah. Taking this suggestion into account will contribute to a better understanding of the subject.

Verse 11:

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 of them except Iblis/thinking ability submitted right away; he did not become of those who submit.

Although those who experienced the events mentioned were the first ancestors of humanity, the second-person plural pronoun “you” is used for them in the verse. Our Lord addresses the audience of the Qur’an as if they were the people who lived in the earliest period of humanity. This style of narration is used to keep the event alive and make the audience feel as though they are experiencing it. The topic is not presented as a mere report but is conveyed through a symbolic narrative. This allows the audience to place themselves in Adam’s position and feel as though they are witnessing the events as if on a live theater stage. Teaching something by making one experience it or feel as though they are experiencing it is an effective educational method. This method is frequently encountered in the Qur’an:

 

⁴⁹And when We saved you from the people who were close to Pharaoh, who afflicted you with the worst of the punishment, strangled your sons; made you weak, unqualified by leaving you uneducated, covered your women with disgrace. –And there was a great trial in this for you from your Rabb.-

(Al-Baqara/49)

 

⁷²And when you killed a man and disputed among yourselves about it. But, Allah is the One Who brings forth what you conceal.

(Al-Baqara/72)

 

⁶³And when We took a strong covenant from you and raised your master; the chosen one, Moses up to the Mount Tur, saying: “Hold onto that which We have given you and never forget that which it contains so you may enter under the guardianship of Allah”.

(Al-Baqara/63)

Another point to note in verse 11 is the stages of development mentioned in the statement: “it is We Who formed you, then proportioned you and said to the forces in the universe, ”Submit to Adam” This statement informs us that humanity went through stages of “creation,” then “perfection,” and then “being entrusted with responsibility.” The use of two instances of the word thumma (ثمّ = then) indicates that these stages did not occur simultaneously but followed one after the other. The time period represented by the two thumma(then) words placed between the stages of development, as we mentioned in the analysis of Sad/70-72, may encompass millions of years.

Verse 12:

¹²Allah said: “What did prevent you from submitting when I commanded you to do so? Iblis said: “I am better than him. You formed me from fire/energy, and You formed him from clay/substance”.

The first thing understood from this conversation between Allah and Iblis is that Iblis claimed to be superior to Adam/humanity by citing the reason that he was created from fire [energy] and thus disobeyed Allah’s command. However, another point indirectly understood is that fire [energy] is implicitly stated to be superior to the “clay” [matter] from which Adam was created. The reason for this superiority, which our Lord confirmed by not refuting Iblis, is not known today. However, it is possible that with the successful results of scientific research conducted over time to prove the superiority of energy over matter, this reason may become understood.

The phrase “iz emertuke” (اذ امرتك = when I commanded you) in the verse indicates that the exception in verse 11 is a “connected exception” (istisna-i muttasıl), meaning that Iblis is indeed one of the angels. This is because Allah’s command to prostrate in verse 11 was directed to all the angels. There was no separate command specifically directed at Iblis, such as “You too, prostrate!” If Iblis were not among the angels, a separate command would have been necessary for him.

Verse 13:

¹³Allah said: “Then descent from there immediately, it is not for you to be arrogant there, get out now, you truly are of the disgraced”.

If recalled, in the symbolic narrative in Surah Sad, Iblis was referred to as “racim” (الرّجيم = the accursed) and “la’in” (الّعين = the cursed). The same scene is depicted in this verse, and this time Iblis is told, “you truly are of the disgraced” These descriptive terms used for Iblis are nearly synonymous. Iblis will forever carry these labels and will always be known as lowly, disgraced, cursed, and accursed. This is because he has been programmed this way; his destiny is such.

The expressions “ihbitû” (اهبطوا = descend) and “uhruc” (اخرج = go out), often translated as “descend/go down” in many translations and commentaries, have always aroused the curiosity of Qur’an readers. To satisfy this curiosity, numerous scenarios have been produced, some even transmitted by classical works, about where Iblis would descend from or where he would be expelled from. These scenarios include claims that Iblis was “expelled from Paradise,” “cast out from the heavens,” or “banished to an island in the middle of the sea.” All these scenarios are baseless and therefore unfounded. It should not be forgotten that this expression is part of a symbolic narrative, and the statements about Iblis’s expulsion should be understood as “Iblis being brought down from his position, his rank being lowered.” Since the event is depicted as if on a theater stage, Iblis is also part of this scene and is not located in any other place or realm. Therefore, he is not being expelled from a “place” or “location” but rather from the “position” he embodies on the stage, akin to the Turkish expression “get lost, go away”.

Verse 14:

¹⁴Iblis said: “Give me respite until the day they will be resurrected”.

Iblis’s request, as stated in Sad/79, was made with the words “Then, give me respite until the day they will be resurrected”. It is noteworthy that in the verse under discussion, the word “Rabbi” (My Lord) is absent from Iblis’s statement. However, this should not lead to the assumption that Iblis was disrespectful toward Allah. Iblis has never been disrespectful toward Allah. The absence of the word “Rabbi” in this verse is due to the Qur’an’s avoidance of literary flaws such as repeating the exact same words verbatim. In the Qur’an, repetitions, except for special messages, always employ different styles and words. Therefore, Iblis’s words in this verse should be understood as if they included the respectful term “Rabbi.” Otherwise, it is inconceivable that Iblis would show disrespect toward Allah and that Allah would reward such disrespect by granting him respite until the Day of Judgment. Iblis’s refusal to prostrate to Adam [to submit] is not due to his rebelliousness but because Allah created him this way. In other words, Iblis was not given the freedom to choose whether to commit a sin or not. He simply carries out the duty assigned to him.

Verse 15:

¹⁵Allah said: “Then you are of those who are given respite”.

Our Lord has stated in this verse that He gave Iblis time until the resurrection. In other words, Iblis will be an inseparable part of man until the Day of Judgment -as explained in Surah Sad – and he will testify against man in the resurrection as his “qareen” [his compeer/same aged].

Verses 16, 17:

^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”.

In essence, Iblis acknowledges, “In return for this power of temptation that You have given me, I will fulfill my duty. I will sit on Your straight path [the path leading people to Heaven], ambush there, and approach them from all four directions to influence them.”

This idea is echoed in Surah Sad, where Iblis says: “I swear by Your dignity and honor, I will certainly lead them all astray, except for Your pure servants.” Similarly, in Surah Hijr, he says: “My Lord! Since You have led me astray [to make me go astray], I will certainly adorn the earth for them and mislead them, except for Your purified servants!”

It is important to note that Iblis’s statement is not a challenge or rebellion against Allah. Instead, he is explaining his assigned role and his commitment to fulfilling that mission.

The term الاغواء [ighwa] in the verse means “to place the desire for deviation or perversion in the heart.” Iblis explicitly acknowledges, “Because of this ability to deceive that You have placed in me,” indicating that this characteristic was instilled in him by Allah. However, while Allah granted Iblis the ability to tempt and mislead, He did not give Iblis the power to force anyone to follow his suggestions.

As detailed in the chapters of Isra and Ibrahim, Iblis holds no authority or control over human beings. His power is limited to persuasion and adornment of falsehood; the ultimate choice always rests with the individual.

^63-65Allah said: “Go! Whoever of them follows you, know that, indeed, your recompense is Jahannah [Hell] as an ample recompense. Incite whoever you are able to among them with your voice. And assault them with your horsemen and infantrymen! Become a partner to them in wealth and in children! And give promises to them”. – And satan promises to them nothing but deception. –  Indeed, over My servants, there is no authority for you”. – Your Rabb is sufficient as the One Who arranges all creatures pursuant to a schedule and implements this schedule by supporting,          maintaining it. –

(Al-Isra/65)

 

²²And when the matter has been concluded, satan [Iblis/thinking ability] will say to them:             “Surely, Allah promised you the true promise, and I promised you too but then renounced at once. Yet I did not have a compelling authority over you. But I invited you and you responded to me. Therefore, do not condemn me but condemn yourselves! I can not save you, and you are not my saviors! Surely, I had not accepted your association of me with Allah before”. –Surely, those who do wrong; act against their own good by associating others with Allah are the ones for whom will be a painful punishment! ²³And those who believe and do amendatory deeds will be admitted to Jannah [Heaven/Paradise] underneath of which rivers flow, to abide therein eternally by permission/knowledge of their Rabb. Their greeting there will be “Salam [health, peace, happiness…]!”.-

(Abraham/22)

 

^41-44Allah said: “This is a straight path that I have taken upon Me. You have no compelling power over my servants except for those who follow you of the ones who go astray. Surely, the promised place to all of them is Jahannah [Hell]. There are seven gates for it. For each of those gates, a part of them is assigned”.

(Al-Hijr/41-44)

 

^99,100Indeed, Iblis has no compelling authority over those who have believed and rely only on their Rabb. His compelling authority applies only to those who take him as their familiar who helps, guides, protects and those who associate others with Allah/who associate others with Allah because of Iblis/who associates Iblis with Allah.

(An-Nahl/99-100)

Many interpretations have been made in classical works regarding the four directions (front, back, right, and left) from which Iblis claimed he would approach people. These directions were explained metaphorically as “the world, the hereafter, good, and evil” or as “what they see, what they do not see, their desires, their anger, and the capacity of their minds to understand or fail to understand.”

In our view, these directions are the directions from which Iblis is influenced. In the analysis of the Surah At-Takwir, we defined Iblis as “the faculty of thought in humans.” Iblis operates as an indirect reaction formed in the human mind in response to the effects of surrounding events, instantly producing a raw thought in response to everything perceived by the senses. This is “the first thing that comes to a person’s mind.” Therefore, what activates Iblis is the influences coming from the surroundings [the four directions]. If there is no movement in a person’s environment that exerts influence, or if a person does not perceive these movements through their senses and is thus unaffected by them, no reaction will form in their mind, meaning Iblis will not be activated. The reason why “below” and “above” are not included in the directions from which Iblis acts in the verse is that these two directions are passive in a person’s perception of influence.

In our view, these directions represent the aspects through which Iblis is influenced. As analyzed in Surah At-Takwir, where Iblis is described as “the ability to think in humans,” he operates as a reactive force in the human mind, triggered by external stimuli. This reaction produces an immediate, raw thought in response to sensory perceptions—what is often described as “the first thing that comes to mind.” Thus, Iblis is activated by environmental influences (the four directions). If there are no external movements or if a person is unaffected by these movements because they cannot perceive them, Iblis remains inactive in the mind.

Notably, “lower” and “upper” are absent from the directions mentioned in the verse. This omission reflects the fact that these two aspects are passive in human perception of external influences and therefore do not provoke a response in the way the other directions do.

The phrase الصّراط المستقيم [sirat-i mustaqim], which we have translated as “the straight path,” means, as we explained in detail in the Surah Al-Fatiha, “the path that leads to Paradise.” Iblis will sit on this path and attempt to divert people from it, leading them to his own path. It is explained in the 18th verse below that Iblis’s path is the one that leads to Hell.

We find it useful to reiterate that Iblis’s statements about his persistent efforts to lead people astray from Allah’s straight path do not signify a challenge to Allah. These statements are attributed to Iblis as a way of explaining his characteristics to us through a representational method.

Verse 18:

¹⁸Allah said: “Now, get out of there, being expelled and disgraced. Whoever among them follows you, indeed I will fill Jahannah [Hell] with all of you.”

To obey Iblis means to “apply everything that comes to mind without measuring it and verifying it by revelation”. Such behaviors are the behaviors of a spoiled and arrogant person, and they are behaviors that will cause denial and ultimately harm that person. Those who cannot properly restrain their impulses, passions and desires will have to succumb to the temptation and corruption attacks of Iblis from four directions. The natural consequence of this is that Hell will be filled by those who do not listen to the revelation and do not reason:

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

(Al-Mulk/10)

Verse 19:

¹⁹And said: “O Adam/the one who was given knowledge, who received the revelation! You and your wife dwell in green, lush gardens/paradise, eat from wherever you will and do not get closer to that tangled thing which is the source of dispute; do not fall for property and wealth, or you will be of those who do wrong, act against their own good.”

In the passage where the story of Adam and Iblis is narrated, up to this verse, we were shown, as if in a symbolic scene, who humans and Iblis are, the duty of Iblis, and how Iblis will mislead humans. In the section beginning with this verse, it is now time to demonstrate the practical reflection of the theoretical information given about Iblis on humans.

The first scene in this new act is described in verse 19, which provides a brief introduction to the episode. In this verse, Allah addresses Adam—more specifically, humanity—with the following command: “O Adam! You and your spouse dwell in Paradise, eat freely from wherever you wish, but do not approach this tree/property, lest you become among the wrongdoers.”

As understood from the verse, Adam and his wife (representing humankind) were placed in Paradise (a lush and green environment) where they were granted complete freedom, with only one restriction. The following verses will reveal how Adam and his wife, influenced by the provocation of Iblis, reacted to the prohibition to “not approach that tree.”

The subject of Adam, his spouse, and the forbidden tree is unfortunately misunderstood among Muslims. It cannot be said that those who have worked on the Qur’an have conducted sufficient research on this matter so far. Therefore, with Allah’s permission, a very meticulous study has been carried out, and we have reached the stage of presenting our explanatory comments on the subject to the reader.

To better grasp the subject, we are evaluating the verses where the same topic is symbolically narrated in the order of their revelation:

¹¹⁵And indeed, We took the covenant of Adam but he forgot it, did not fulfill it and We did not find in him determination.

¹¹⁶And We once said to natural forces, “Submit to Adam!”, all submitted but Iblis/thinking ability, he refused.

^117-119Then We said: “O Adam! Surely, Iblis is enemy to you and your wife. Do not let him lead you out of green, lush gardens/paradise, or you will be devastated. Indeed, that you will not be in distress by being in hunger nor will you be naked is in green, lush gardens/paradise. And you will not be without water and you will not stay under the heat of the sun there”.

¹²⁰Eventually, satan whispered to him. He said: “O Adam! Should I guide you to the tree of eternity and to the wealth/dynasty that does not get old/collapse?”.

¹²¹Then they both became fond of wealth-property, gold.¹⁵⁵ Then their evil became manifest to each other. Then they started to pile against their own good by being enslaved by their desires even though they knew what they were doing was an evil deed. Adam disobeyed his Rabb so he confused/transgressed.

¹²²Then his Rabb chose him and accepted his repentance and guided him to the righteous path.

¹²³Allah said to both of them: “Descend from there, being enemies to each other. And whoever follows My guidance when a guidance comes to you from Me, then he will not go astray and he will not become unhappy”.

(Ta-Ha/115-123)

 

³⁵And We said: “O Adam! You and your wife; dwell in green and well-watered place, enjoy its blessings in abundance from wherever you will but do not approach that tangled thing; do not fall for wealth/gold-silver or you will be among those who treat unjustly to their own selves”.

³⁶Thereafter, Satan; Iblis/thinking ability slipped them out of there, took them out from the environment they were in. And We said: “Descend, being enemies to each other, there will be a place of settlement and an enjoyment for you until a certain time”.

^37-39Then, Adam received some words from his Rabb/was revealed; We said: “Descend! All of you. When a guidance comes to you from Me, whoever follows My guidance, there will be no fear for them; they will not grieve either. And as for those who have disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb; they are the companions of the fire. They will abide there eternally”. Then, Allah accepted his repentance. Surely, He is the One Who accepts the repentance of His servants, gives many opportunities to repent; the One Who is very merciful.

(Al-Baqara/35-39)

ADAM’S PARADISE

As indicated in many verses of the Qur’an, such as Al-Baqarah/30, Ta-Ha/55, Al-Mu’minun/79, Sad/71, Al-Hijr/26, Al-Isra/61-65, and As-Sajda/7, Adam and humans were created from soil. The soil from which Adam and all humanity were first created is not in another realm or in paradise but on earth. Therefore, the term “paradise” here should not be understood as the Paradise of the Hereafter. In fact, the original meaning of the word “paradise” (jannah) is “a green, forested, and fertile piece of land,”^[5] and it is used in this sense in verses such as Al-Baqara/265, Saba/15-16, Al-Kahf/32-40, An-Najm/15, Al-Qalam/17, and many others.

On the other hand, many attributes of the paradise in the hereafter are explained in the Qur’an. According to the verses, the paradise of the hereafter is an eternal abode where blessings are endless and inexhaustible. Additionally, there is no sin, idle talk, or any form of prohibition there. However, in the paradise where Adam was placed, everything was temporary, and a prohibition was imposed on Adam. (Al-Baqara/25, Fatir/33-35, As-Saffat/40-49, Ad-Dukhan/51-57, At-Tur/17-24, Ar-Rahman/46-78, Al-Waqi’a/10-40, Al-Insan/5-22, An-Naba/31-37, At-Tur/17-28, Az-Zukhruf/68-73, Ta-Ha/120)

In conclusion, Adam was not created in the paradise of reward and then sent down to earth. According to us, Adam was created in a green, forested, and fertile region of the earth and then cast down to another region [a desert] that did not have the qualities of paradise.

Although it does not bind us, the chapters 2-3 of Genesis in the Bible, which describe Adam being created from soil in this world, are consistent with the Qur’an.

THE FORBIDDEN TREE

While the Qur’an introduces itself by explaining that some of its verses are mutashabih (metaphorical, allegorical, and multi-meaning), some people insist on interpreting the words in their literal sense and strive to understand the Qur’an accordingly. The word الشّجر [shajar = tree] mentioned in this verse is one of those words that are insisted to be understood in their literal sense. Ignoring the fact that some Qur’anic verses are mutashabih, various explanations have been given about the forbidden tree:

For example, Ibn Mas’ud, Ibn Abbas, Sa’id ibn Jubayr, and Ja’far ibn Hubayrah said that this tree was a “grapevine” and that wine was forbidden because of it.^[6]

Ibn Abbas, Abu Malik, Qatadah, and Wahb ibn Munabbih said, “This tree is an ear of wheat. In the past, each grain of wheat was as large as a cow’s kidney, sweet as honey, and soft as butter. When Allah accepted Adam’s repentance, He made it food for Adam’s descendants.”^[7]

Ibn Jurayj also explained on this subject, “This tree is a fig tree. Therefore, if someone sees themselves eating figs in a dream, it is interpreted as a sign of regret. Because Adam regretted eating it.”^[8]

The individuals whose views on the forbidden tree we have cited as examples consider this tree in its literal sense as a physical tree, which aligns with the narrative of the Bible on this matter. This alignment suggests that these individuals, who represent the classical understanding, may have been influenced by the Bible:

Heaven and earth were completed with all their elements. By the seventh day, God had finished his work. He rested that day from his work. He blessed the seventh day. He designated it as a holy day. Because God finished all the work he had done that day and rested. When the LORD God created the heavens and the earth, not a wild sapling or a grass grew on the earth. For the LORD God had not yet sent rain to the earth. There was no one to cultivate the land. The steam rising from the ground watered all the lands. The LORD God created Adam from dust and breathed the breath of life into his nostrils. Thus Adam became a living being. The LORD God planted a garden in the east in Eden. He put the Adam he had created there. In the garden he has grown all kinds of beautiful trees that bear good fruit. In the middle of the garden was the tree of life and the tree of the knowledge of good and evil. A river rose from Eden, watering the garden, and there it split into four branches. The name of the first river is Pishon. It flows along the borders of Havila, which is the source of gold. Good gold, resin and onyx are found there. The second river is called Gihon, it flows along the borders of Kush. The name of the third river is Tigris, it flows east of Assyria. The fourth river is the Euphrates. The LORD God put Adam there to tend the garden of Eden and cultivate it. “You may eat the fruit of any tree in the garden,” he commanded him, “but do not eat from the tree of the knowledge of good and evil. For the day you eat from it you will surely die.” Then, “It is not good for Adam to be alone,” she said, “I will create a suitable Helper for him.” The LORD God had created from dust all the beasts of the earth and all the birds of the sky. He brought them all to Adam to see what he would call them. Whatever name Adam gave each of them, that creature was called by that name. Adam named all the domestic and wild animals, the birds flying in the sky. But no suitable helper was found for him. The LORD God gave Adam a deep sleep. While Adam was asleep, the LORD God took one of his ribs and replaced it with flesh. He created a woman from the rib he had taken from Adam and brought her to Adam. “Here, this is bone taken from my bones, flesh taken from my flesh,” said Adam, “she will be called ‘Woman’ because she was taken from man.” Therefore, the man will leave his parents and be attached to his wife, and the two will become one flesh. Both Adam and his wife were naked, yet they did not know shame.^[9]

 

The serpent was the most cunning of the wild beasts that the LORD God had created. The serpent said to the woman, “Did God really say, ‘Do not eat the fruit of any of the trees in the garden’?” asked. “We can eat the fruit of the trees in the garden,” replied the woman, “but God said, ‘Do not eat the fruit of the tree in the middle of the garden, do not touch it; “Otherwise you will die.” “Surely you will not die,” said the serpent, “for God knows that when you eat the fruit of that tree, your eyes will be opened and you will become like God, knowing good and evil.” The woman saw that the tree was beautiful, its fruit suitable for eating, and attractive for gaining wisdom. He plucked the fruit and ate it. She gave it to her husband next to her, and she ate it. Both of their eyes opened. They realized that they were naked. So they sewed fig leaves and made aprons for themselves. Then they heard the voice of the LORD God walking in the garden in the cool of the day. They fled from him and hid among the trees. The LORD God asked Adam, “Where are you?” he called. Adam said, “I was afraid when I heard your voice in the garden. “Because I was naked, that’s why I hid,” he said. The LORD God said, “Who told you that you were naked?” he asked, “did you eat from the tree whose fruit I told you not to eat?” Adam replied, “The woman you put next to me gave me the fruit of the tree, and I ate it.” The LORD God said to the woman, “What is this you have done?” asked. “The snake deceived me, so I ate it,” the woman replied. Then the LORD God said to the serpent, “For what you have done, you will be the most accursed of all animals, domestic and wild, and you will crawl on your belly and eat earth all your life. I will make enemies of you and the woman, her descendants and your descendants. His offspring will crush your head, and you will strike his heel.” The LORD God said to the woman, “I will cause you much pain in childbirth, and you will give birth in pain. You will desire your husband, he will rule you.” The LORD God said to Adam, “The ground is cursed because of you, for you obeyed your wife and ate from the tree whose fruit I told you not to eat, because you will not find food in a lifetime without labor. The earth will give you thorns and bushes, and you will eat weeds. You will earn your bread by sweating until you return to the ground. Because you are dust, you were created from dust, and you will return to dust.” Adam named his wife Eve. Because she was the mother of all men. The LORD God made garments of leather for Adam and his wife, and clothed them. Then he said, “Adam became like one of us, knowing good and bad, that he should no longer be allowed to lie down on the tree of life and take fruit, eat it, and become immortal.” Thus the LORD God brought Adam out of the garden of Eden to till the ground from which he had been created. He fired him. To oversee the path of the tree of life, he placed cherubim and a swirling flaming sword east of the garden of Eden.^[10]

To fully clarify the issue of the “forbidden tree,” we need to delve into the origins of the words الشّجر [shajar] and المال [mal] mentioned in the verse:

SHAJAR (الشّجر)

The term الشّجر [shajar] refers to “a type of plant. It is a plant that stands unsupported on its trunk; a plant that preserves its existence during the winter season.” The word shajar also means “mixed, entangled; intricate.” This name is given to the tree because its branches and leaves are intertwined, mixed, and intricate. The word shajar is also used in the context of “conflict” and “spending.” This is because most conflicts arise due to “wealth,” and the most frequent expenditures are also related to “wealth.”^[11]

If one pays attention, the word shajar in the verses and the expression ورق الجنّة [waraku’l-jannah] in the 22nd verse carry the same meaning, and both briefly refer to “wealth, gold, silver, camels, barley, wheat, and dates.”

⁶⁵But no! By your Rabb, they will not truly believe until they make you judge for the matters over which they dispute among themselves and accept your judgment without discomfort and a full trust.

(An-Nisa/65)

If one pays attention, the word shajar in the verses and the expression ورق الجنّة [waraku’l-jannah] in the 22nd verse carry the same meaning, and both briefly refer to “wealth, gold, silver, camels, barley, wheat, and dates.”

MAL (المال)

The word المال [mal] is a term that has entered Turkish from Arabic. To properly understand the subject, it is necessary to determine the true meaning of this word in Arabic.

Mal means “things possessed from all kinds of property.” Originally, mal referred to “what is owned in terms of gold and silver.” Later, it came to be used for things acquired, held, and possessed as tangible assets. What the Arabs mostly referred to as mal was “camels.”^[12]

The expressions and words in the verses that narrate the story indicate that Allah wants humans to stay away from the obsession with wealth, which is why He forbade Adam and his spouse from being attached to wealth, while Iblis (Satan) deceives Adam and his spouse with wealth.

Indeed, in Taha/120, Iblis directs Adam to شجرة الخلد [shajaratu’l-khuld]—to wealth [gold, silver, camels, barley, wheat, dates…]—to make him eternal. In fact, the act of directing to “shajaratu’l-khuld” is Iblis’s third temptation. As will be seen in the 20th verse below, Iblis’s first temptations were about being made an angel [a being without free will; a robot] and becoming خالد [khalid] (remaining unchanged forever).

This final temptation used by Iblis to lead Adam astray immediately brings to mind the verses of Al-Humazah/2-3:

^2,3He is the one who collects wealth and increases it/counts his wealth again and again,   thinking that his wealth will make him immortal.

(Al-Humazah/2-3)

As a result; in our view, neither such an event actually occurred, nor was there any tree involved. This is because the verses employ a metaphorical technique, and everything is described symbolically. Almighty Allah conveyed His message through a symbolic event involving Adam, Adam’s wife, and Iblis (Satan). The setting of this metaphor is the garden [a green area], and the stage props are the “shajar” [wealth; gold, silver, barley, wheat, dates, camels].

Verse 20:

²⁰Then Iblis whispered to them to show them their evil which was concealed from them. And said: “Your Rabb banned you from/forbade you of this tangled thing, which is the source of dispute; wealth and property just to make you angels/creature without free will or eternal/undeveloped entities; and not for any other reason”.

In this verse, it is seen that Iblis (Satan) immediately takes action. What prompts him to act is the command given to Adam, “Do not approach this tree.” The prohibition placed on Adam instantly provoked a reaction, and Iblis began producing whispers, seeking excuses and justifications regarding this prohibition, and started speculating back and forth: “Your Lord did not forbid you from this tree for any other reason except that you two might become angels/kings or become among the eternal ones.”

In the verse, the word ملكين [melekeyni = two angels] can also be read as “melikeyni” [two kings]. Indeed, Ibn Abbas, Dahhak, and Yahya ibn Abi Kathir have read the word as “melikeyni” [two kings]. This reading is supported by the expression in Ta-Ha/120, which refers to an everlasting/indestructible kingdom/sovereignty. According to this reading and interpretation, Adam and his wife, under the influence of Iblis, chose freedom over kingship.

VESVESE (وسوسة)

The word “vesvese,” which we explained in detail in the analysis of Surah Nas ^[13] and which also appears in Nas/5, Qaf/16, and Ta-Ha/120, means “to instill a hidden thought through a low voice, a whisper, and to direct someone toward an action or deed,” as we explained in Surah Nas.

SEV’ETE (سوأة)

The word “sev’ete” means “shameful acts” and is derived from the root سؤ [sue]. The word “sue” means “to do all kinds of evil and shameful things,” and within this meaning, it has many derivatives. For example, the word سيّئة [seyyie = evil, shameful act] is used as the opposite of حسنة [hasene = goodness, beauty]. Therefore, the word “sev’ete,” derived from this root, refers to all kinds of shameful actions, words, and situations. The Arabs’ use of this word for sexual organs is due to the fact that, in their society, these organs often led to evil. The word “sev’ete” is also used for “corpse.” When the soul leaves the body, the body decays and stinks, becoming ugly.^[14]

Indeed, in Surah Ma’ida, the word “sev’ete” is used to mean “corpse”:

³¹Then, Allah sent to him a crow scratching in the ground to show him how he was burying the body of his brother. He said: “O woe to me! Have I failed by being like that crow so that I am burying the body of my brother!”. Then he became of the regretful.

(Al-Ma’idah/31)

In the verse in question, the word “sev’ete” means “ugliness” or “shameful deeds,” and translating it as “genitalia” is incorrect. This is because Allah has created humans in the most beautiful form, and therefore, it is not appropriate to describe genitalia as “ugly.” The word “sev’ete” here refers to the bad traits [fujur] that are inspired in humans and manifest under various influences:

^1-10The Qur’an and the social enlightment that it spreads, the Messenger and believers who follow the Qur’an, those peoples who are enlightened with the light of the Qur’an, those peoples who are deprived of the light of the Qur’an, scholars and the knowledge that exalts the scholars, those who are utterly ignorant and the principles and mentalities that make them like this, those who have found their selves and the factors which make find the self – then Allah inspired man instincts of transgressing and protecting himself/commiting sin and abilities of being under the guardianship of Allah; He coded to his genes – is the evidence that, he who purifies his self has truly been saved. And he who consciously denies it, has definitely lost.

(Ash-Shams/8)

THE CONCEALMENT OF UGLINESS WITHIN THEMSELVES

The term “ugliness” refers to the “fujur inspired in humans,” and the phrase “the concealment of ugliness within themselves” indicates that this fujur remains dormant and hidden even from the person themselves until it is brought out as a reaction to some influence. As will be seen in the 22nd verse, Adam, after disobeying the command and reacting, will reveal the fujur hidden within him, becoming selfish and greedy.

Verse 21:

²¹And he sworn/provided evidences to them, saying “Truly I am of the advisers”.

Here, it is not explained what evidence Iblis used against Adam and his wife. However, based on Iblis’s claim at the beginning of the story that he was superior to Adam, it can be inferred that Iblis might have used the argument that he was created from energy while Adam was created from matter, saying, “I know better than you what is happening because I am superior to you!”

Verse 22:

²²Thus he deceived them and made them fall. When they tasted that tangled thing, which is the source of conflict; wealth and property, their greed and ambitions surged and started to pile up wealth and property. Then their Rabb called on them: “Have I not forbidden you to fall for wealth and property and said to you that “This satan is definitely an explicit enemy to you”?

According to the verse, Adam and his wife acted upon Iblis’s whisperings and temptations without reflection [without contemplation], and the ugliness hidden within them, that is, the undesirable and disliked traits, were revealed. The first ugliness that emerged was “hoarding.”

LEAVES OF PARADISE (NOT TREE LEAVES)

The word الورق [varak], which has become famous as “tree leaf” and/or “book leaf,” carries various meanings according to Arabic linguists. According to Jawhari, it means “wealth consisting of silver and camels.” According to Ibn Sidah, it refers to “wealth consisting of sheep and camels.”^[15] Raghib states that, apart from book and tree leaves, the term varak is also used to describe “abundant wealth,” likened to the multitude of leaves on a tree.^[16] According to Abu Ubaydah, it means “silver and all kinds of livestock,” while Abu Sa’id defines it as “minted silver” [silver coin].^[17]

Based on these explanations, the expression ورق الجنّة [varaku’l-jannah = leaf of paradise] in the verse refers to “money, possessions, property, and various blessings that bring pleasure to people.” Our Lord has explained what these are in another verse:

¹⁴Excessive and passionate desire for women, sons, heaped up gold and silver, fine branded horses, cattles bred for their meat and milk and crops has been beautified/made attractive to people. These are the enjoyments of the simple worldly life. And Allah is the One with Whom is the best return.

(Al-i Imran/14)

Adam and his wife became attached to the things referred to in the Qur’an as varaku’l-jannah, which provide the benefits of temporary life. They amassed these ornaments, making them an inseparable part of their lives by gathering and layering them upon themselves.

 

PLEASURE (ZEVK)

الذّوق [zevk] means “to experience pleasure, to enjoy; to taste, to savor, or to become addicted to something.” This thing could be something good or something ugly. Tasting something can occur through the mouth or through other means. Indeed, in many verses of the Qur’an, the experience of falling completely into punishment or calamity is also expressed with the word zevk.^[18]

Although its primary meaning is this, the word is generally understood as “tasting with the tip of the tongue.” However, its true meaning is “to feel something deeply, to the marrow of one’s bones.” This word, along with its derivatives, appears 60 times in the Qur’an and is used not in the sense of “a slight touch of blessings or punishment” but rather in the sense of “truly and thoroughly experiencing.”

Here, it is understood that Adam and his wife did not simply taste from the mentioned tree [of gold, silver, camels, barley, wheat, and dates] but thoroughly savored it and became addicted to it. Indeed, in Ta-Ha/121, this situation is expressed with the word ekele [they ate] instead of zaka [they tasted].

As can be seen, the expressions in the verse fully reflect the realities of life. Adam and his wife, upon savoring the blessings, became enslaved to them and clung tightly to these blessings they were passionately attached to, refusing to let them go. This is a scene that can still be encountered today. There are many people who do not leave out even a single adornment of temporary worldly life, desiring to possess all of them or to stick these adornments to themselves, becoming true hoarders of adornments. Therefore, the words of our Lord should not be taken as a fairy tale, and it should be known that the ugly human behaviors that emerge as “the manifestation of inspired evil under the influence of Iblis” trace back to Adam and his wife.

In Surat al-Takathur, our Lord informs us that this disease turns the world into hell. Faced with the transformation of the world into hell due to the actions of Adam and his wife, He intervenes in the situation with the last sentence of the verse: “Have I not forbidden you to fall for wealth and property and said to you that “This satan is definitely an explicit enemy to you?”

The understanding put forward in classical works that “they ate from the forbidden tree, and their private parts were exposed, so they tried to cover them with fig leaves” is contrary to the expressions of the Qur’an. Because the technical structure of the verse does not allow it. According to the verse, when Adam and his wife tasted from the tree/wealth, two events occurred: First, their ugliness [evil] was revealed, and then they fell into the disease of greed (takathur) and began to hoard, desiring to possess all the adornments they had tasted.

There is another important point that experts in the field should pay attention to here: The conjunction at the beginning of the sentence وطفقا [wa tafiqa] is not ف [fa] but و [waw], and the waw conjunction is attached to the verb بدت [badat = became apparent]. Therefore, those who know the Arabic language should respect this structure of the verse and not pay attention to nonsensical interpretations.

Verse 23:

²³Then they both said: “O our Rabb! We have treated ourselves unjustly and if you do not forgive us and have mercy upon us, we will definitely be among the losers!”

In this verse, it is seen that Adam and his wife, upon the intervention of our Lord, acknowledged their mistake and immediately turned back. According to the narratives of the Qur’an, the prompting of Iblis affected both Adam and his wife together. The view that Iblis first influenced Adam’s wife and then she influenced Adam does not align with the Qur’an. The Israiliyyat narratives, which form the basis of the concept of “original sin” in Judaism and Christianity, have also partially influenced Muslims, leading to the establishment of a demeaning logic in popular culture that suggests Adam was deceived by his wife and, under her influence, was expelled from Paradise.

The statement in the verse, “if you do not forgive us and have mercy upon us, we will definitely be among the losers!” makes it clear that the path to be followed must necessarily be the one shown by Allah. In other words, the thoughts that arise in people through the channel of Iblis, as well as the behaviors suggested to them by others, must first be tested for compatibility with divine revelation, and only then should they be put into practice.

²⁰⁰If satan tries to allure you, then immediately seek refuge in Allah. Indeed, He is the One Who hears best, Who knows best.

(Al-A’raf/200)

Verse 24:

²⁴Allah said: “Descend from there being enemy to each other, and for you on the earth is a settlement and enjoyment until a time”.

In this verse, Almighty Allah has declared His ultimate decision for Adam and his wife. Considering other verses that convey this decision of our Lord will aid our analysis:

³⁶Thereafter, Satan; Iblis/thinking ability slipped them out of there, took them out from the environment they were in. And We said: “Descend, being enemies to each other, there will be a place of settlement and an enjoyment for you until a certain time”.

^37-39Then, Adam received some words from his Rabb/was revealed; We said: “Descend! All of you. When a guidance comes to you from Me, whoever follows My guidance, there will be no fear for them; they will not grieve either. And as for those who have disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb; they are the companions of the fire. They will abide          there eternally”. Then, Allah accepted his repentance. Surely, He is the One Who accepts the repentance of His servants, gives many opportunities to repent; the One Who is very merciful.

(Al-Baqara/36-38)

 

¹²³Allah said to both of them: “Descend from there, being enemies to each other. And whoever follows My guidance when a guidance comes to you from Me, then he will not go astray and he will not become unhappy”.

(Ta-Ha/123)

The word اهبطوا [ihbitu = descend] in the verse under discussion, as well as in the Surah Al-Baqarah, is in the plural form, unlike the one in Surah Taha. Therefore, this plural expression in Surah Al-A’raf and Surah Al-Baqarah includes Adam, his wife, and others. The general consensus on this matter is that this address is directed towards Adam, his wife, and Iblis. However, we are in favor of understanding this address in a broader context as “the children of Adam” [all of humanity]. This is because the message of this verse is not exclusive to a few individuals but is directed towards all of humanity. Moreover, in the 26th verse, our Lord addresses all of humanity by saying, “O children of Adam!”

THE MEANING OF “IHBITU”

Since the word ihbitu in the verse is translated as “descend” in many interpretations and commentaries, it naturally raises the questions of “from where” and “to where” one should descend. Although Almighty Allah says, “We created you on earth, We created you from soil,” many commentators, failing to pay sufficient attention to this information provided by our Lord, have adopted the interpretation that Adam was created in Paradise and then sent down to earth from there.

To overcome these interpretations, which contradict what our Lord has stated, it is necessary to uncover the true meaning of the word ihbitû:

The word ihbitu is derived from the root هبط [h-b-t] and is a plural imperative form. The root h-b-t means “descent, decline, humiliation, falling into disgrace, or degradation” [falling from grace, losing value, or a decrease in rank]. In this context, it is used as the opposite of صعود [su‘ud = ascent] and ارتفاء [irtifa = elevation]. It is used to describe the state of a person immersed in evil or a patient who has lost their health.^[19]

In our view, the original meaning of the word should be adhered to, and ihbitu should be translated as “descend into lowliness” or “be degraded.”

Based on this original meaning, the verse can be interpreted as follows: “If you become enslaved by the allurements of this world and live like a hoarder obsessed with accumulation [like Adam], you will live as enemies to one another and in a state of degradation in this transient world!”

AS ENEMIES TO EACH OTHER

The phrase “as enemy to each other” appears in all the other verses where this story is narrated. In our view, this expression is a warning that if the descendants of Adam engage in the ugliness of competing for multiplication, falling into the obsession of hoarding, and similar behaviors, they will treat each other with hostility.

This is not, as some claim, a punishment imposed on Adam and his wife for their errors. Rather, it is a natural consequence and cautionary statement about the behavior of their descendants. The warning highlights the potential for enmity and discord when humanity succumbs to greed and worldly attachments, emphasizing the importance of avoiding such destructive tendencies.

Verse 25:

²⁵Allah said: “You will live there, die there and then will be brought forth from there”.

That is, you are both temporary, and you have no other place to go; you will live there, and you will die there. There is no need for you to become ugly, to become enemies of each other due to greed for wealth and possessions.

This warning in the verse is also expressed differently in Surah Taha:

So, you are both temporary and you have no other place to go, you will live there, you will die there. There is no need for you to become ugly or be hostile to each other with greed for property.

A different expression of the warning in this verse is also found in the chapter of Ta-Ha:

⁵⁵We formed you from the earth and we will return you to it and bring you out of it once again.

(Ta-Ha/55)

Verse 26:

²⁶O mankind! We sent down to you clothing to cover your evil and dresses to adorn. And clothing of “being under the guardianship of Allah”; it is better. Here, this is from the Ayat of Allah so they may think and remember.

To recall, in verse 23, Adam and his wife prayed: “O our Rabb! We have treated ourselves unjustly and if you do not forgive us and have mercy upon us, we will definitely be among the losers!” This verse reflects Allah’s mercy toward humanity, which, as is widely understood, manifests through His guidance—sending messengers and revealing divine books to them.

THE CLOTHING THAT WILL COVER UGLINESS AND ADORN, AND ITS BEING SENT DOWN

In this verse, our Lord’s words, “We sent down to you clothing to cover your evil and dresses to adorn” have been understood by classical interpretation as “We have sent down for you garments of cotton, wool, linen, and leather to cover your private parts [sexual organs],” and explanations have been made about the necessity and importance of covering the private parts. Those who hold this understanding have also interpreted the word “sent down” in the verse to mean “created,” citing examples such as the use of the word انزلنا [anzalna : We sent down] in Az-Zumar/6 and Al-Hadid/25 in the sense of خلقنا [khalaqna : We created].

We consider such forced interpretations made in ancient times quite normal and view them as well-intentioned efforts to understand the Qur’an. However, we do not find it correct for the same understanding to continue today. Because the advancements in science prevent the phrase “We sent down iron” in Surah Hadid from being understood as “We created iron.” Today, in scientific circles, it is widely believed that the element of iron was created elsewhere and then came to Earth [was sent down], and it is accepted that this reveals yet another of the Qur’an’s unparalleled miracles:

The Qur’an contains indications of many of the chemical properties of iron. First, let us examine the unique verse that speaks of the importance and characteristics of iron:

²⁵Surely, We sent our messengers with clear evidences and We sent down with them the book and the balance so people may maintain justice and equity and Allah may determine/mark and show those who help His religion and messengers where noone sees them and knows them. And We sentdown iron as well in which is a great power and many benefits for the people. Indeed, Allah is very powerful, almighty.

(Al-Hadid/25)

The verb “inzal” (إِنْزَال) mentioned in the Qur’an generally refers to the act of sending down or bringing something from beyond the earthly realm. The verb “inzal” tells us that a creation on Earth comes into existence through formations outside of the Earth. The initial temperature of our Earth was not suitable for the formation of iron. Even medium-sized stars like our Sun do not possess sufficient heat to produce iron. Therefore, iron was sent down [inzal] not only to our Earth but also to our solar system. The iron that exists on our Earth today came from high-temperature stars outside our solar system. The Qur’an’s use of the verb “inzal” to describe the sending down of iron is of a miraculous nature.

In the verse in question, the word (sending down) should not be interpreted as “creation,” and it should be understood that the garment was sent down. However, it should not be overlooked that this garment sent down is not the garment we know. As we explained above, the “sev’et” (سَوْءَة) that this garment will cover does not mean “private parts” but rather “ugliness.” These uglinesses cannot be covered by the garments we know. The only thing that can cover and transform these into something acceptable is revelation (vahiy). Human polytheism, sin, hatred, and enmity cannot be removed by the garments we know but only through revelation. Indeed, our Lord, in the continuation of the explanation, emphasizes the “garment of taqwa” (تَقْوَى) and desires that everyone attain taqwa and wear the garment of taqwa. This means that the only garment that can cover human ugliness is the “garment of taqwa,” and it can only be prepared through the revelations sent down by Allah. In short, the garment sent down to cover ugliness is nothing other than revelation. Indeed, as we have emphasized in many places, all the duties given to us by our Lord are aimed at clothing us in the garment of taqwa and thereby keeping us away from ugliness.

TAQWA

Previously, while explaining the word “muttaqin” (مُتَّقِينَ) in Surah Al-Mursalat, we briefly touched upon “taqwa” and mentioned that this word is first presented in the Qur’an with the meanings of “staying away from polytheism” and “believing in the Hereafter.” Since it is relevant, we will analyze the word in detail here:

The word “taqwa” (تَقْوَى) is derived from the root “وقاية” (vikaye), “توقية” (tevkiye), and “وقاءة” (vikae), which are forms of the root “وقي” (veka). “Veka” means “to protect something, to shield it, to avoid things that may harm it, to safeguard something against danger by placing a barrier between it and harmful things.”^[20] The word is used in the Qur’an in this sense as well.

^5-22Indeed, “the righteous people” will drink from a bowl containing camphor, from a spring gushing out of which servants of Allah will drink who give away their food to the poor, the orphan and the captive for the love of Allah/even though they love it, saying: “We feed you only for the countenance of Allah only and we do not expect from you a recompense and gratitude; and yes, we fear our Rabb on an austere and distressful day”.

 

And that is why, Allah will protect them from the evil of that day; He will give them light and happiness, He will give them Jannah [Heaven/Paradise] and silk as a reward of their patience; they will abide there reclining on thrones; they will not see therein a sun nor freezing cold and the shadows of the garden will hang over them and their picking up will be descended. And a silver cup and crystal bowls will be circulated among them, -their crystals which they will measure is of silver-. And they will drink from a bowl mixture of which is of ginger, from a spring there called Salsabil… And walk among them will young boys of everlasting youth; when you see them you will think they are scattered pearls! When you see there, you will see happiness and a great dominion and governing; those who abide there will be wearing fine green silken and glossy satin garments; they will be adorned with silver bracelets; their Rabb will make them drink a pure drink. Surely, this is the recompense for you. And your efforts are worth recompensing.

(Al-Insan/5-22)

 

^6,7O you who have believed! Protect yourselves and the people close to you from a Fire, fuel of which will be humans and stones. Over that fire will be harsh and severe forces in charge which do not disobey Allah, which do as they are commanded. O infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb! Do not make excuses today. You will only be recompensed for what you did!

(At-Tahrim/6)

 

¹⁶Therefore, enter under the guardianship of Allah as much as you are able, listen and obey. Spend from your wealth for the cause of Allah for your own good/provide sustenance first to your relatives and then others. And whoever protects himself from the greed of his very self; they are the ones who will be successful.

(At-Taghabun/16)

 

The word ittika [اتّقاء], which is one of the increased forms (mezidat) of the root verb veka, means “to accept protection, to refrain from and protect oneself from things that cause harm or pain, to be cautious; to enter under the protection of Allah.” This word is also used in the Qur’an in its lexical meaning:

^18,19O you who have believed! Enter under the guardianship of Allah; and let every one look to what he has prepared for tomorrow. And enter under the guardianship of Allah. Indeed, Allah is aware of what you do. And do not be like those who do not care about Allah: So, Allah makes them not care about themselves. It is those who have gone astray from the path.

(Hashr/18-19)

 

¹³¹And avoid the fire that is prepared for the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

(Al-i İmran/131)

 

²⁴Then, if you do not do this and you will never be able to do; then beware of the fire, fuel of which is the humans and stones, that is prepared for the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

(Al-Baqara/24)

The word taqwa is the noun form of ittika and, in its lexical sense, means “to enter into strong protection, to be protected, to place oneself under protection.” Both the words taqwa and ittika have been conceptualized within the framework of their lexical meanings and are used in the Qur’an consistently close to their original meanings. The root verb veka and its derivatives appear exactly 258 times in the Qur’an.

Taqwa and ittika, among the most important concepts in the Qur’an, are words that best describe the servant’s position before their Lord. In many verses of the Qur’an, people are instructed to practice ittika  toward Allah, and it is mentioned that many prophets, while inviting their communities to Islam, warned them with the words, “Will you not practice ittika toward Allah?” This is because the most important thing for a human being is the existence of a Creator, the purpose of creation, and their own position before the Creator. A person is primarily obligated to recognize the One who brought them into existence and to live a life that pleases Him. Humans have not been left aimless or to their own devices by Allah, the Owner of all things; they will be returned to Him to account for their lives. For this reason, the Qur’an persistently brings to the forefront the idea of Allah and His divinity, introducing Allah, the Lord of the worlds, with all His attributes and the highest degrees of His majesty, and advises humans to set themselves in order in the face of this greatness, to protect themselves with good deeds. The aim is to make humans conscious beings who are aware that He sees them everywhere and that everything they do is recorded; to make them cautious before the exalted station of Allah; to bind them to Him with strong faith; and to make them seek refuge in Him for their mistakes. In summary, the goal is to make humans muttaqi (those who practice ittika) or possessors of taqwa.

We can also provide the following definition: Taqwa is “the act of placing oneself under the protection of Allah, avoiding things that will cause harm and pain in the hereafter, or staying away from sins and clinging to good deeds.”

However, considering other Qur’anic verses related to the topic, a broader definition can also be given:

Taqwa is to believe, to stay away from shirk (associating partners with Allah), not to forget Allah, to submit to Allah and His messengers, to struggle against the infidels, to give charity from one’s wealth in times of both abundance and hardship, to perform prayer, to establish/maintain  salah (salat), to give zakat, to fulfill promises, to be patient in times of difficulty, not to be greedy, to treat parents kindly, never to try to justify oneself, to repent, not to persist in wrongdoing, to seek forgiveness for one’s actions, not to harbor anger, to forgive others, to be just, and to strive to uphold justice.

Based on all these definitions, it is also possible to succinctly state that taqwa is “faith and its reflection.”

At this point, we find it beneficial to highlight the connection between taqwa and worship(ibadat). In our view, worship, which means “fulfilling divine commands and prohibitions,” is not taqwa itself, which means “avoiding harmful actions,” but rather the actions that lead a person to taqwa.

Although the concept of taqwa includes elements of “fear” and “being afraid,” it is not correct to understand taqwa solely as “fear.” Unfortunately, many translations and commentaries have explained the words taqwa and ittiqa only in the sense of “fear.” However, the protection and caution expressed by the words taqwa and ittiqa are not the same as the “simple fear” expressed in Arabic by words like hawf, mahafah, or rahbah, as clearly understood from the verses mentioned above (Insan/10, 11).

Taqwa can also be defined as “a person protecting himself from what he fears,” with its element of “fear” emphasized. However, reducing this important concept to simply “fear of Allah” is, in our view, extremely incorrect. Because our Lord, by mentioning both the word khashyah and the word ittiqa [taqwa-like behavior] within the same verse, has shown us that these words carry different meanings.

⁵²And whoever obeys Allah and His Messenger, fears Allah in awe with respect, love, knowledge and enters under the guardianship of Him, it is those who will reach success.

(An-Nur/52)

Despite this clear determination in the Qur’an, the word “taqwa” and all its derivatives have been understood as “fear,” creating a complete frenzy of fear among Muslims. As a result, the relationship between Allah and His servants has been built more on fear rather than love, respect, and mercy, leading to many incorrect and negative understandings and behaviors. However, neither “taqwa” nor “ittiqa” means “khashyah” [fear of Allah], nor does “khashyah” mean simple “fear” as expressed by words like “khawf,” “mahafah,” or “rahbah.”

Given the importance of the subject, we find it appropriate to analyze this topic in detail under a separate heading.

FEAR AND THE FEAR OF ALLAH:

“Fear” is an emotion inherent in human nature. This is why humans tend to fear everything they feel powerless against. On the other hand, “hope” is also inherent in human nature and is an emotion that balances fear. The ability of a person to establish a balance between the emotions of “fear” and “hope” is a state that connects them to life, providing them with peace and security. If a person does not properly direct these innate emotions and remains distant from the hope that alleviates fear or the fear that prevents the laxity brought by hope, they will be deprived of the spiritual equipment needed to carry on life in balance. However, just as it is important to balance these emotions, it is equally important to know what to fear and what to hope for. Because both false and baseless fears, as well as unfounded and empty hopes, lead a person to ruin. If a person does not fear what should truly be feared as it ought to be, and does not turn to what should truly be sought for refuge as it ought to be, the balances in their life will be disrupted, and they will end up bowing before a multitude of false authorities. Indeed, throughout history, humans have acquired countless gods due to unnecessary fears: they feared the forces of nature; they deified fire, the skies, and the darkness. They feared pharaohs and dictators; they deified them. They feared hunger; they deified those who provided bread and salaries. They feared loneliness and abandonment; they deified idols or other things. In short, due to empty and baseless fears, humankind has sought safe havens to cling to, and the havens they clung to with hope often led them into even more dangerous and pitiful situations.

Fears that clearly harm a person are, in fact, fears imposed upon them. This imposition occurs in two areas of human life that are of great importance: education and religion.

FEAR IN EDUCATION

The universal truth accepted by education experts is this: neither productive education nor beneficial discipline can be achieved through pressure and fear. Because the result of pressure and fear can only be hypocritical, insincere, inconsistent, self-serving, rebellious, and anarchistic individuals. The children of oppressive and fear-inducing parents, the students of oppressive and fear-inducing teachers, the workers of oppressive and fear-inducing employers, and the citizens of oppressive and fear-inducing states are all hypocritical, insincere, inconsistent, self-serving, rebellious, and anarchistic in nature. Since such a human type cannot be the desired goal, it must be well understood that an education conducted solely under the pressure and fear of punishment will result in unproductive outcomes. Just as nothing is achieved through pressure and fear, neither is discipline truly established. A discipline that appears to be achieved through pressure and fear is never lasting. The moment the pressure and fear on individuals loosens or becomes normalized by them, the emergence of irreparable harmful consequences becomes inevitable.

Despite this scientific truth, unfortunately, our society has chosen the path of enforcing discipline through fear, and as the most evident indicator of this choice, it has turned many expressions endorsing pressure and violence—such as “He who does not beat his daughter will beat his knee,” “Where the teacher strikes, roses bloom,” and “The rod has come out of Paradise”—into “proverbs.”

FEAR IN RELIGION

The balance of “fear” and “hope,” inherent in human nature, directs human behavior in matters of “faith,” just as in other matters. In this regard, instilling only fear in people—that is, making suggestions that lead to fearing Allah, the only being to whom hopes should be tied, instead of loving Him—is a very wrong approach. Especially, it is an extremely harmful practice when educators (whether parents or teachers) of children whose intellects are undeveloped, who have not reached maturity or discernment, and who are still in their early childhood, attempt to discipline them with statements such as “Allah will turn you into stone,” “Allah will blind you,” “Allah will burn you in Hell,” or “Allah will strike you down.” Because bearing the responsibility of religion and faith is the duty of mature and adult individuals. Almighty Allah does not hold children accountable in any matter. If children are to be introduced to Allah, the correct way is to introduce Him not through His jalal (the attributes of crushing and punishing the infidels) but through His jamal (the attributes of loving, protecting, and forgiving His servants).

Our Lord is the programmer of all things in the universe, just as He is of man. Because He knows the innate characteristics of creation perfectly, He has guided man to the most suitable way of life and prepared for him, in the guidance He revealed—the Qur’an—a program of worship that is most fitting for him. Indeed, in the Qur’an, the emotions of fear and hope within man are evaluated in a manner most compatible with his innate nature, filtering out unnecessary fears while clearly defining whom and why he should fear, as well as whom and what he should hope for.

Believers who derive their faith education from the Qur’an must correctly define the boundaries of their natural, ordinary feelings of fear and hope using the knowledge provided by the Qur’an. They must then cultivate and deepen these emotions in the way the Qur’an recommends, learning to employ these innate feelings appropriately, transforming them into keys that unlock the path to spiritual elevation. Achieving this means acquiring the spiritual quality known as taqwa (تقوى), which some ignorantly label as mere “fear.” Taqwa is not ordinary fear but rather a conscientiousness that encompasses respect, wariness, and a protective instinct, translating into a lived ethic. In a person who possesses taqwa, the emotion of fear takes on new qualities, shedding its raw, primal state and becoming an ethic of self-preservation and a sense of responsibility. Meanwhile, the properly directed emotion of hope ensures that the God-conscious person turns only to Allah and seeks refuge solely in Him. Thus, these emotions, which exist in their simplest form in human nature, transform into praiseworthy traits in the God-fearing individual, opening the doors to spiritual ascension.

In the religion of Islam, there is no concept of “fear of Allah” in the simple sense denoted by the words خوف (khawf) and مخافة (makhafa). None of the fears expressed by these words in the Qur’an are related to “fear of Allah.” Despite this, by ignoring the differences in meaning, the simple fear referred to as khawf or makhafa has entered the religious terminology of Muslims as “fear of Allah.” Even worse, a fabricated hadith has been attributed to our Prophet in this regard: “رأس الحكمة مخافة الله” (ra’s al-hikmah makhafat Allah = “The beginning of wisdom (hikmah) is the fear of Allah”). This narration became so widespread that it was artistically rendered in calligraphy, displayed on the inner walls of mosques, and even entered the living rooms of devout households. However, as those who research can easily discover, this phrase is actually from Proverbs 1:7 in the Bible (Kitab-i Mukaddes).

Of course, the most comprehensive protection is that of Allah, who possesses the attribute of mercy and protects all creation. Therefore, a believing person turns to Allah for protection from harmful things and fears only Allah—whom he believes can protect him—for the evil deeds he commits. However, this desire for protection stems from the fear of the consequences of evil actions. This fear is the “fear of punishment.” Indeed, when we examine the Qur’an, we find that in many places, the word khawf (خوف) is used to warn people to fear. Yet, all these statements do not refer to fearing Allah Himself but rather to “fearing Allah’s punishment and His warning if one commits a sin(waid).”

 

^27-29And recite to them the news of two people in truth. When both of them took a tool to obtain the approval of Allah and it was accepted from one of them, it was not accepted from the other. He said: “I will definitely kill you”. The other said: “Allah accepts only from those who have entered under the guardianship of Himself. Even though you extend your hand to me to kill me, I will not extend my hand to kill you [I will only extend my hand to neutralize you]. Indeed, I fear Allah, Rabb of all universes. Indeed, I wish that you would obtain that which causes to waste time/delaying the good/being reluctant for the good/harming that will arise for killing me and your own things which cause to waste time/delaying the good/being reluctant for the good/harming so you would be of the companions of the Fire! This is the recompense of those who do wrong; act against their own good by associating others with Allah, by disbelieving!”.

(Al-Ma’idah/28)

 

¹⁵Say: “Indeed, if I disobey my Rabb, I fear the punishment of a great day”.

(Al-An’am/15)

 

^13,14And the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said to their messengers: “Either we will surely drive you out of our land or you will definitely return to our religion/lifestyle!”. Their Rabb revealed to their messengers: “We surely will manipulate/destroy those who do wrong; act against their own good by associating others with Allah and make you dwell in that land after them. This is for the one who fears My position and My threat”.

(Ibrahim/14)

 

¹⁷⁵Surely, that devil/ill-minded person frightens those who are close to him. Do not fear them, fear Me if you are believers.

(Al-i Imran/175)

For further reference on this topic, see: Hud/3, 26, 84, 103; Rahman/46; Nazi’at/40; Ma’idah/5, 69, 94; An’am/48; A’raf/35, 54; Anfal/48; Yunus/15, 62; Maryam/45; Zumar/39; Ahqaf/13, 21; Hashr/16; Al Imran/170; Qaf/45; Muddaththir/53; Insan/7, 10; Nahl/49-50; Isra/57; Nur/37; Zariyat/51; Baqarah/37, 62, 112, 262, 274, 277; Zukhruf/68.

As seen, the “fear” expressed in the Qur’an with the word khawf (خوف) is not “fear of Allah” but rather the “fear of punishment”—Allah’s justice in the Hereafter for sinners. The fear of Allah’s justice—that is, the punishment for sin—is also expressed in many verses with the word rahb (رهب), which denotes absolute, simple fear. Those who wish to see rahb (رهب) used in this sense in the Qur’an may refer to: A’raf/116, 154; Baqara/40; Nahl/51; Anfal/60; Qasas/28; Hashr/13; Anbiya/90.

While using the word khawf (خوف) to express the “fear of punishment,” our Lord has also used the same word to state that those who believe, do righteous deeds, take Allah as their Lord, and align their conduct—those who are close to Allah and under His protection—have no need to fear Allah at all:

²⁶²The reward of those who spend their wealth for the cause of Allah/provide sustenance first for their relatives and then others and do not brag after what they give and do not hurt is with their Rabb. There is no fear upon them and they will not grieve.

(Al-Baqara/262)

²⁷⁷Surely, those who believe, do amendatory deeds, establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community] and give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established will have their reward with their Rabb. And there will be no fear upon them, they will not grieve.

(Al-Baqara/277)

^62,63Open your eyes! There will be no fear for those who are close to Allah, His helpers – it is those who have believed and entered under the guardianship of Allah-. They will not grieve.

(Yunus/62)

 

¹³Surely, there will be no fear for those who say: “Our Rabb is Allah” and then become righteous, they will not grieve.

(Al-Ahqaf/13)

Other verses on this matter include: Baqara/62, 112, 274; Ma’idah/69; An’am/48; A’raf/35; Fussilat/41.

In the religion of Islam, there is khashyah (خشية), and there is khashyatullah (خشية الله). Khashyah is the fear of being distanced or separated—a feeling born of awe and reverence resulting from knowledge and understanding. ^[21]Those who translate this word into Turkish as synonymous with the simple “fear” (khawf) we explained earlier are gravely mistaken. For the difference between khashyah (خشية) and khawf (خوف) has been made clear by our Lord Himself, as both words are used within the same verse:

^19-24Then, is the one who knows that which has been revealed to you from your Rabb is the truth like the one who is blind? Surely, only those who are able to comprehend;

those who fulfill their promises to Allah and who do not break the contract,

those who combine that which Allah has ordered to be combined; the faith and the good deed,

those who fear their Rabb in awe with respect, love, knowledge and who are afraid of the evil of account,

those who had patience in order to obtain the countenance of their Rabb,

those who established Salah [established and maintained the institutions that support financially and spiritually; enlighten the community],

those who spent from what We had provided for them secretly and openly for the cause of Allah

and those who eliminate evil with good remember and contemplate. It is they for whom the consequence of this home; the gardens of Eden are. They, the righteous from among their ancestors, spouses and descendants will enter into the gardens of Eden. And the forces in charge/harbinger Ayat will enter upon them from every gate: “Salam [health, peace, happiness…] be upon you for what you have had patience! How excellent is the end of this home!”.

(Ar-Ra’d/21)

As can be easily understood from the verse’s expression, the words khawf (خوف) and khashyah (خشية) do not carry the same meaning—they are distinct from each other. People, at all times and in all circumstances, whether they have committed sins or are sinless, feel khashyah toward Allah and practice ittiqa (اتقاء). However, only sinners fear [khawf] Allah’s justice [the punishment He will inflict upon sinners], and indeed, they should fear it…

Although the basic feeling of fear [khawf] exists innately in everyone, khashyah is not present in everyone. A person experiencing simple fear [khawf] tries to stay away from what they fear. For example, one who fears fire avoids going near it; one who fears illness takes precautions to avoid getting sick; one who fears Hell refrains from disobedience; and one who fears enemies or wild animals tries not to encounter them. The emotion of fear undoubtedly drives a person to avoid what they fear. However, khashyah is not a feeling similar to simple fear, nor is the one who possesses khashyah someone who flees or distances themselves from what they fear. On the contrary, a person with khashyah desires to always be close to the one they revere. Their true fear is being distanced from the object of their khashyah, for they hold deep love and respect for it. They strive not to displease or offend it, endeavoring to earn its affection and approval.

In short, khashyah is not an innate emotion like khawf. It develops in a person later, based on knowledge and understanding, and is directly proportional to knowledge and awareness:

²⁸Indeed, among humans, other living creatures and cattle are in various colors similarly. Only scholars from among His servants fear Allah in awe with respect, love and knowledge. No doubt that Allah is almighty, very forgiving.

(Fatir/28)

As emphasized in the verse, scholars, through their knowledge, recognize Allah better than the ignorant and feel boundless respect and admiration for Him. Indeed, the feelings of reverence and awe toward Allah held by an ordinary person differ vastly from those of a physicist who understands the interior of an atom or a medical scientist who observes the structures of DNA and RNA within a cell. These scholars witness Allah’s infinite power and His attribute of being the Lord [Rabb (رب)] who programmed the universe with their own eyes, and thus, they know Him better than those who lack such knowledge. As a result of this recognition, they not only feel much greater respect and admiration for Allah but also fear [feel khashyah] being distanced from Him or showing Him disrespect.

For further reference on the subject of khashyah, the following verses may be examined: Ya-Sin/11; Nazi’at/45; Ta-Ha/3, 44; A’la/10; Anbiya/49; Fatir/18; Qaf/33; Ma’idah/44, 52; Tawbah/18; Nur/52; Bayyinah/98; Zumar/23; Ahzab/37; Baqara/74; and Hashr/21.

^38,39There is no obstacle upon the Prophet concerning that which Allah has imposed upon him as the implementation of Allah upon those who have passed away; those who fulfill their duties as messengers of Allah, who fear Him in awe with respect, love, knowledge and who fear none but Allah in awe with respect, love, knowledge. The command of Allah is a specified and decreed destiny. Allah is sufficient as reckoner.

(Ahzab/39)

 

^57-61Surely, those who shake, fearing to be away from their Rabb for the deep admiration and respect to Him, those who believe in the Ayat of their Rabb, those who do not associate others with their Rabb, those who give what they give while their hearts are in awe for they will return to their Rabb; they are the ones who hasten in good deeds and who go ahead for good deeds.

(Al-Mu’minun/57)

 

^26-28And they said: “Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] has taken a child”. Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] is purified from this. Rather, they are servants to whom bounties have been given. They can not precede Him in words; they only act by His command. He knows what is before and what is after whom they assumed to be the children of Rahman. And they can not aid/support other than those with whom He is pleased. And they shake in awe due to their deep respect and love to Him, fearing to be away from Him.

(Al-Anbiya/28)

So, the fear of Allah in Islam is this feeling of khashyah, it is not an ordinary fear.

PARTICLE لعلّ[LE‘ALLE]:

The particle لعلّ [le’alle] in Arabic is considered one of the prepositional particles (harf-i jar) and particles resembling verbs, and it is accepted to impart meanings of “hope” and “apprehension” to the sentence in which it appears. To such an extent that this acceptance gradually became a general rule, whereby both hoping for good things and fearing bad things came to be briefly expressed through this particle.

However, when examining the occurrences of لعلّ [le’alle] in the Qur’an, it becomes evident that this particle is used in meanings other than “hope” and “apprehension.” For this particle has been used in the Qur’an specifically for Allah Himself. Yet, “Allah hoping” or “feeling apprehension” cannot be possible. Because “hoping” and “feeling apprehension” stem from not knowing the outcome of something and not being certain of the result, whereas Allah knows everything with absolute knowledge.

Among those who have researched the Qur’an most extensively, al-Zarkashi in al-Burhan and al-Suyuti in al-Itqan devoted separate chapters to this subject, conducting in-depth examinations and summarizing the following points:

Le’alle is a particle that puts the noun of the nominal sentence in which it appears into the nasb (accusative) case and its predicate into the raf’ (nominative) case. This particle has several meanings. The most famous of these meanings is توقع [tawaqqu’], which means “anticipation.” Tawaqqu’ in turn means “tarajji” (hoping for beloved things) and “ishfaq” (apprehension about ugly things). Examples of these are found in verses such as Baqara/189 and Shura/17. The second most famous meaning is “ta’lil” (causation). Ta’lil means showing a reason, pretext, or inference from cause to effect (justification). An example of this is Ta-Ha/44. The third meaning is استفهام [istifham] (interrogation). Examples of this are found in Talaq/1 and Abasa/3.^[22]

After this general explanation, al-Suyuti made the following note:

According to what al-Zarkashi reported in al-Burhan, based on Waqidi’s narration through al-Baghawi, all occurrences of le’alle in the Qur’an are for ta’lil (causation), except for the one in Shu’ara/129, which is for tashbih (simile). Its being for tashbih is somewhat strange because grammarians have not mentioned such a thing. In Sahih al-Bukhari, the expression لعلّكم تخلدون [le’allekum takhludun] contains le’alle for tashbih. I say: According to what Ibn Abi Hatim presented through the chain of al-Suddi, all occurrences of le’alle in the Qur’an carry the meaning of كي [key] (so that), meaning they are all for ta’lil. Only the le’alle in Shu’ara/129 carries the meaning of كأنّ [ka’anna] (as if). Indeed, as narrated from Qatadah, the expression لعلّكم تخلدون [le’allekum takhludun] in Shu’ara/129 appears in some qira’at (in Ubayy’s mushaf) as كأنّكم تخلدون [ka’annakum takhludun].^[23]

As can be understood from these explanations, the particle le’alle, which appears exactly 129 times in the Qur’an, is essentially for ta’lil (showing reason, pretext, inference from cause to effect, i.e., justification). Our opinion aligns with this view.

Moreover, the usages that appear to give the meaning of “tarajji” (hope) do not fit appropriately in the verses. Some, aiming to overcome this incongruity, have forced an interpretation by claiming that le’alle when used for Allah carries the meaning of “certainty,” while when used for creatures it carries the meaning of “tarajji” (hope). However, if we accept that le’alle is for ta’lil, such forced interpretations become unnecessary. In our Qur’anic studies – by Allah’s leave – the particle le’alle has always been evaluated with the meaning of ta’lil.

Verse 27:

²⁷O mankind! Do not let satan to avert you from the true religion as he stripped your father and mother of their clothing to show them their evil thus driving them out from green, lush gardens/paradise! Because he and his tribe see you from where you can not see them. We made devils the ones who guide, help to those who do not believe.

In this verse, where our Lord continues His warnings out of mercy, two key points are highlighted:

The first point concerns Iblis’s influence over humans. Since Surah Sad, the relationship between humans and Iblis has been addressed, and this surah provides more detailed explanations. From the beginning of the surah, people have been informed about how and from where Iblis exerts his influence. After these explanations, our Lord issues this warning about Iblis’s influence: “O mankind! Do not let satan to avert you from the true religion as he stripped your father and mother of their clothing to show them their evil thus driving them out from green, lush gardens/paradise! Because he and his tribe see you from where you can not see them. “

The second point concerns who Iblis and his followers associate with. In this verse, our Lord informs us that Iblis and his followers maintain close relations with infidels, advising us to remain vigilant against them. Additional identifying information about this matter is provided in other verses:

³⁰He guided a group, and a group deserved going astray; they took devils as their familiars who are guides, helpers and protectors from among those that are inferior to Allah and they truly think they are upon the righteous path they were guided.

(Al-A‘raf/30)

 

^1-6Say: “I seek refuge in the god of humans, the sovereign of humans and Rabb of humans from unseen creatures, known creatures; from all of them, from the evil of the evil whispers of the mischievous enemy that whispers evil within the minds of people”!

(Nas/1-6)

 

⁵⁰And when We said to the natural forces: “Submit to Adam” and all of them except Iblis/thinking ability submitted. Iblis was of the invisible creatures/of energy. Then he opposed to the command of his own Rabb. Now, do you take him and his descendants who are from among those that are inferior to Me as familiars who help, guide, protect? While they are enemies to you? What an evil exchange is this for those who do wrong; act against their own good by associating others with Allah!

(Qaf/50)

See Maryam/83, Mujadilah/19, An’am/121, and Isra/27.

THE GARMENT STRIPPED BY SATAN/IBLIS

As we have previously stated, the “garment” stripped by Iblis is not literal clothing but rather the garment of goodness, beauty, friendship, and brotherhood. By making worldly pleasures appear attractive, Iblis transforms people into pleasure-seeking, wealth-hoarding, chaos-creating creatures who become enemies to one another. Thus, he causes the ugly traits inspired in humans to manifest, leaving them exposed in their shameful state. In doing this, Iblis’s methods are not honorable but deceitful.

Our Lord states that “the satans” – referring to Iblis and those under his influence – use subtle methods to mislead people: “he and his tribe see you from where you can not see them” This warning is very clear. That is, our Lord is saying: “They influence humans from within or through imperceptible whispers. They know you and see all you do, but you may fail to recognize them as enemies even when they are beside you, due to their deceptive behavior.”

BEING THROWN INTO FITNAH:

The term الفتنة [fitnah] means “to throw into fire.” Through this word, our Lord warns: “Do not let Satan make you adopt behaviors contrary to revelation or an improper lifestyle that would throw you into fire, bring calamity upon you, or leave you in ruin!”

Verses 28-30:

²⁸And when they commit an immorality they say: “We found our ancestors on this path, Allah has ordered this to us”. Then say: “Allah does not order immorality. Are you saying about Allah that which you do not know?”

²⁹Say: “My Rabb has commanded justice and equity. And turn your face; yourself to Him at every masjid’s [school] nearby; in public and invoke your Rabb by purifying the religion only for Him. You will return to Him as He created you first.”

³⁰He guided a group, and a group deserved going astray; they took devils as their familiars who are guides, helpers and protectors from among those that are inferior to Allah and they truly think they are upon the righteous path they were guided.

In terms of its subject, these verses are a continuation of Sad/1-11. Thus, it becomes clear that the phrase “And they” at the beginning of verse 28 refers to the infidels mentioned in Sad/2, and in this way, the verses are correctly understood.

In fact, in our opinion, reading these verses as a continuation of the following verses will enable them to be understood better:

¹⁵Indeed, they are planning plot. ¹⁶And I recompense them.

¹⁷Therefore, give some time to the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb; give them respite.

(At-Tariq/15-17)

 

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

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

(Al-Qamar/2-5)

 

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!

(Sad/1-11)

We consider the other verses that are among these verses in the Mushaf as parentheses and continue our analysis with this understanding:

 

²⁸And when they commit an immorality they say: “We found our ancestors on this path, Allah has ordered this to us”. Then say: “Allah does not order immorality. Are you saying about Allah that which you do not know?”

 

THE IDENTITY OF THE “THEY”

As we explained above, the pronoun “they” here refers to the “Meccan polytheists” who struggled against our Prophet and persisted in shirk (polytheism).

The term فواحش [fevahish] is the plural of فحشاء [fahsha], meaning “ugly deeds, disgraceful words or behaviors, exceeding limits, or being outrageous in speech and actions.” Detailed explanations about these terms are provided in Surah Najm.

The words fuhsh, fahsha, and fahisha were defined by Raghib al-Isfahani as “extremely vile words and deeds.”^[24]

The word fevahish, the plural of fahisha, is used in the Qur’an for situations that warrant hadd punishment (severe penalty) (see An‘am/151, A‘raf/33, Shura/37, Najm/32). Believers must stay away from these sins and must not allow such immorality to spread among themselves, for their enemies work insidiously in this regard.

In classical sources, it has been suggested that the word fahisha in the verse under discussion refers to the ignorant ones who performed tawaf (circumambulation) of the Kaaba naked and, when confronted, claimed that this act was inherited from their ancestors and was commanded to them by Allah. However, our view is that the abominations denoted by this word are not limited to this. Indeed, the Meccan leaders who resisted the Prophet were guilty of numerous deviations, foremost among them being shirk (associating partners with Allah), all of which fall within the scope of this term.

BLIND IMITATION, THE RELIGION OF ANCESTORS

If we recall, in Surah Sad, the leaders who opposed the Prophet displayed a disgusting attitude regarding tawhid (monotheism), which forbids the servitude of man to man, and they asserted that they had never seen such a thing from their ancestors:

 

^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.-

(Sad/4-8)

Our Lord has pointed about the adherence to the religion of ancestors extensively in the Qur’an and has continuously warned people:

¹⁷⁰And when it is said to them: “Follow what Allah has revealed”, they said: “Rather; we will follow that upon what we found our ancestors”. Even though their ancestors did not understand anything, did not strive to understand either and did not find the righteous path they had been guided?

(Al-Baqara/170)

 

¹⁰⁴And when it was said to them: “Come to what Allah has revealed and to the Messenger”, they said: “Sufficient for us is that upon which we found our ancestors”. Even though their ancestors were the ones who knew nothing and did not follow the righteous path they were guided?

(Al-Ma’idah/104)

On this subject, the following verses may also be consulted: Yunus/78, Anbiya/53, Shu‘ara/74, Luqman/21, Zukhruf/23.

²⁹Say: “My Rabb has commanded justice and equity. And turn your face; yourself to Him at every masjid’s [school] nearby; in public and invoke your Rabb by purifying the religion only for Him. You will return to Him as He created you first.”

The Meccan polytheists, who attempted to defend themselves by presenting their abominable deeds as if they were commanded by Allah, were met with this response from the Prophet, as commanded by our Lord: “Allah does not order immorality. Are you saying about Allah that which you do not know?

The words our Lord wanted to be conveyed to the Meccan polytheists continue in this verse as follows: “My Rabb has commanded justice and equity.”

Indeed, it is possible to summarize the purpose of religion as “freeing man from servitude to others and establishing justice on earth.” All the duties assigned to mankind are aimed at realizing this principle.

TURNING ONE’S FACE TOWARD ALLAH:

The expression “turning one’s face toward Allah” does not mean physically directing one’s face toward Allah but is an idiom signifying “turning toward Allah with one’s entire being.” The face, like in an identity photograph, represents a person’s entire identity. “Turning toward Allah with one’s whole being” is an attitude constantly demanded and expected from believers:

²⁰If they argue with you despite this, say: “I have Islamized myself for Allah/I have become Muslim. And those who follow me have also become Muslims”. And say to those who have been      given the Book and those who are from the Mother City: “Have you strengthened too/accepted Islam?”. If they strengthen/enter Islam, then they have followed the righteous path they have been guided. But if they turn away, upon you is only to convey the message. And Allah is the One Who sees His servants best.

(Al-i Imran/20)

 

^78,79And then when he saw the sun rising, he said: “This is my Rabb” this is greater. And then when it also set, he said: “O my people! Surely I am away from those which you associate with Allah. Indeed, as a man who has turned away from falsehood, I have turned my face to the One Who created the heavens/universe and the earth from nothing/Who will destroy the heavens/universe and the earth and I am not among those who associate others with Allah”.

(Al-An’am/79)

 

¹¹²Nay, quite contrary, whoever Islamizes [create well-being, peace, order, happiness…] himself for Allah as a person who does amendatory deeds, he will have his reward with his Rabb. And there will be no fear for them and they will not grieve either.

(Al-Baqara/112)

DEDICATING RELIGION SOLELY TO ALLAH

Everyone who identifies themselves as Muslim and religious must, in accordance with our Lord’s clear and explicit instruction in this verse, ensure that the religion they follow remains “the pure religion of Allah.” However, for centuries, people have upheld a corrupted and adulterated form of religious life, deviating from Allah’s pure and pristine religion. This is because through the influence of sheikhs, imams, and so-called masters, many additives—based on whims, money, politics, and ideology—have been mixed into Allah’s pure and untainted religion.

Determining whether one’s religious life has fallen into this state is actually very simple. All that needs to be done is to examine whether the beliefs upheld and the actions performed are dictated by Allah or by others. Allah’s pure religion lies between the “Basmalah” (بِسْمِ اللَّهِ) of Al-Fatiha and the “wa’n-nas” (وَالنَّاسِ) of Surah An-Nas. Everything that pertains to religion—faith and deeds—is found in the Qur’an. Beliefs and practices not mentioned in the Qur’an are extraneous to Allah’s pure religion and are, in fact, non-religious beliefs and practices. The beliefs and practices we have repeatedly emphasized as imposed additions are precisely these.

As evident in the verse, our Lord demands that we dedicate religion solely to Him. This means that no belief or practice not ordained by Allah should exist in the practiced religion.

 ¹Revelation of this book is from Allah 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.

²Surely, We have sent down this book to you in truth. Then, worship Allah by purifying the religion only for Him.

³Be careful, the pure religion belongs only to Allah. Those who take some familiars who help, guide, protect from among those that are inferior to Him: “We worship those familiars that we have taken as our helpers, guides, protectors from among those that are inferior to Allah so that they may bring us closer to Allah”. Indeed, Allah will judge between them about that over which they conflicted/differed. Indeed, Allah does not guide those who are liars and ungrateful.

(Az-Zumar/1-3)

^11,12Say: “I surely have been commanded to worship Allah by purifying the religion only for Him. And I have been commanded to be the first of the Muslims”.

¹³Say: “Surely, if I disobey my Rabb, I fear the punishment of the great day”.

^14,16Say: “I worship Allah by purifying my religion only for Him. Despite this, you, worship what you will from among those that are inferior to Him”. Say: “Surely the real losers are the ones who will make themselves and their families and the ones who are close to them lose on the day of Qiyamat [Resurrection]”. –Be careful! This is what is an explicit loss. They will have layers of fire above them and layers below them. By that threatens Allah His servants: O my servants! Enter under the guardianship of Mine.-

(Az-Zumar/11-16)

 

¹⁴Therefore, invoke Allah by purifying the religion only to Him even though the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb do not like.

(Al-Mu’min/14)

 

⁶⁵He is the living; there is no deity except Him. Therefore, call upon Him as the ones who             purify the religion only for Him. All praise is only to Allah, Rabb of all universes; no one else may be praised”.

(Al-Mu’min/65)

 

⁵Yet they were only commanded, to worship Allah as people purifying the religion only for Allah, to establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], to give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established. And this is the correct/true/incorruptible religion.

(Al-Bayyinah/5)

 

From the expression pure religion devoted to Allah in the verse, the existence of an impure religion not exclusively devoted to Allah is also understood. In our view, this is the false religion that has been corrupted and degraded by the additives introduced by saints, sheikhs, priests, scholars, rabbis, masters, and tyrannical leaders akin to Pharaoh. However, our Lord’s sensitivity on this matter shows us that the lived religion should be exclusively dedicated to Allah, pure, without additives, unadulterated, in a sense like “pure milk”. Just as pure milk contains no additives, pure religion should not contain any regulations other than those from Allah.

Our duty in this regard is to purify the true religion of Allah from these additives and to convey it to people in a pure and pure state as it came from Allah.

³⁰He guided a group, and a group deserved going astray; they took devils as their familiars who are guides, helpers and protectors from among those that are inferior to Allah and they truly think they are upon the righteous path they were guided.

TO WHOM ALLAH GUIDES, AND WHOM HE LEAVES ASTRAY:

This topic is analyzed under the title of “Mashîet” in the analysis of Surah Takwîr.

The Qur’anic verses make it clear that Allah is the ultimate creator of everything. This is a fundamental aspect of His divinity. Consequently, it is Allah who creates both guidance and misguidance. However, it is the servant’s own will that determines whether they incline toward guidance or misguidance.

In conclusion, we can state the following: the connection between guidance and misguidance to Allah pertains to their creation, while their connection to humans pertains to choice.

With this verse, the special message directed at the polytheists of Mecca has now ended, and from this point forward, the general message addressing all humanity begins.

Verses 31, 32:

³¹O mankind! At every masjid’s [school] nearby; in public take your adornments, eat and drink; enjoy but do not be extravagant; indeed Allah does not like the extravagant ones.

³²Say: “Who made haram/forbidden the adornments which Allah brought forth for His servants and the clean provisions?” Say: “These are for those who believe in simple worldly life  – only for them on the day of Qiyamat [Resurrection] -.” Thus We explain the Ayat in detail for a people who know.

Regarding this passage, in classical sources, there are numerous narrations stating that Arab women who used to circumambulate the Kaaba naked, or all Arabs in general, after these verses, were now required to perform the circumambulation clothed. In all tafsirs (exegeses), explanations in this direction are present.

However, since we are convinced that the clothing mentioned in the narratives from the story of Adam and Iblis does not refer to a “physical garment,” we do not consider these narrations reliable and do not include any of them here.

 

 

MASJID

The word المسجد [masjid], which has become commonly known as “a place of prayer,” means “a place of prostration [a space where one submits to Allah].” According to this definition, every part of the universe—everywhere—is a masjid.

ZIYNET

The word الزّينة [ziynet] means “that which elevates a person’s honor in this world and the Hereafter.” This can be something from the category of simple worldly adornments, such as wealth, money, jewelry, beauty, handsomeness, health, status, and position. Alternatively, it can also refer to elements that serve as true keys to success, such as faith, good deeds, good character, morality, decency, and dignity.^[25] There are numerous examples in the Qur’an where this meaning is used.

ISRAF ( الاسراف)

In ancient lexicons, the following information is provided regarding the word israf: The root of the word israf, سرف [seref], means “contradiction of purpose, exceeding the goal, insensitivity, error, ignorance, being overly ambitious for something.” A person who makes mistakes and is in heedlessness is called سرف الفئاد رجل [raculun serif’ul fuad]. A person whose entire mind and thought are focused on corruption is called سرف العقل [serif’ul akl]. A tree infested with insects is referred to as سُرِفَت الشجرة [surifat’ush shajarat], a sheep with cut ears is called شأة مسروفة [shat’un mesrufetun], land infested with insects is called ارض سرفة [ard’un serifetun], and a valley overrun by insects is called وادى سرفة [wadiyun serifetun].

One of the linguists, Iyas ibn Mu’awiyah, also defined the word israf as “diminishing Allah’s right.”

The first usage/original form of this word is السُرْفَةُ [surfe]. سُرْفَةُ [surfe] is a tiny worm, like a caterpillar, that eats tree leaves and builds itself a nest resembling a spider web among the leaves. It eats the leaf to such an extent that it can even cause the tree to dry out.^[26]

Considering its meaning, it is absolutely clear that this word was initially used in the sense of “diminishing something, taking away parts of it from the edges and corners, not giving something its full due.”

All forms of this word that appear in the Qur’an belong to the if’al verb pattern.

Based on this core meaning, the word israf means engaging in surfe. That is, just like the worm does to a tree leaf—reducing the object, nibbling at it from the sides (!); embezzling, stealing, diminishing.

Unfortunately, over time, this word was distanced from its original meaning and was generally introduced into the literature as “excess in individual expenditures; wastefulness.”

When the root meaning was abandoned, scholars took the approach of asserting that the word israf in the Qur’an is used in four different meanings. These are as follows:

1. Shirk, blasphemy, oppression (A‘raf /81; Yunus /83; Shu‘ara /151-152; Ya-Sin /19).
2. Harming oneself by indulging in sins through rebelliousness (Zumar /53).
3. Considering the lawful and beautiful blessings(halal) as forbidden(haram) (An‘am /141; A‘raf /81) or unjustly killing an innocent person (Isra /33).
4. Unnecessarily spending one’s own wealth or the resources under one’s responsibility (Nisa /6; Furqan /67).

However, a word cannot be used in a meaning outside of its core meaning—especially when it concerns the words of Allah, whose words would never be exhausted even if the seas were ink and the trees were pens.

In Turkish, the term has entered the language as “unnecessarily spending money, time, effort, etc.; wastefulness” (TDK-Turkish Institute of Linguistics). However, the meaning of “israf and its derivatives” in this sense does not correspond to the verses in the Qur’an. The word and its derivatives appear 23 times in the Qur’an.

The israf mentioned in the Qur’anic verses is not about excess in spending or wastefulness, as it is commonly understood in Turkish. In the verses, its meaning is reducing the servitude that must be fulfilled, diminishing the material and spiritual values that should be given, violating rights, decreasing what should be, shrinking, cutting down, embezzling, and using the gain obtained through these means for personal benefit. In contemporary terms, it can be exemplified as “evading taxes and using the resulting profit to buy a house and a car.”

⁹²You can not attain the degree of “righteous person” unless you spend from that which you love for the cause of Allah. And whatever you spend, indeed Allah is the One Who knows it best.

(Al-i/ Imran/ 92)

 

²⁶⁷O you who have believed! Spend from the pure of what you have earned and what We have brought out for you from the earth for the cause of Allah. Do not attempt to give impure things which you would not take except with closed eyes. And indeed, know that Allah is the One Who is free of need, praised/praiseworthy.

(Al-Baqara/ 267)

 

¹⁴¹Allah is the One Who builds gardens with and without trellises, dates, crops with many             kinds of fruits, olives and pomegranates, similar to one another and dissimilar. Eat of its fruit when it yields, and give its due on the harvest day and do not be extravagant. Surely, Allah does not like those who commit extravagance.

(Al-An’am/ 141)

 

When we consider these verses, giving away things that are not liked instead of things that are loved, giving things that a person does not approve of for themselves, or giving less than the required amount while spending in charity is considered extravagance (israf).

The message given to humankind here is as follows: A person should always and everywhere adorn themselves with material and spiritual embellishments [should wear clean and festive clothes, should not be dirty or unkempt], should not distort the limits set by Allah for their own benefit in personal or social behavior, and should be gentle, mature, and honorable.

As an example of personal behavior in accordance with this message, a person should not neglect Allah’s right when eating and drinking; they should not steal a portion of what is due to Allah.

The 31st verse, which includes the words “masjid,” “ziynet,” and “israf,” serves as an interpretation of the 28th and 29th verses, in which our Lord commands justice (qist, قسط) [truth, balance, and the middle way] and forbids excess. The message given to humankind here is as follows: A person should always and everywhere adorn themselves with material and spiritual embellishments [should wear clean and festive clothes, should not be dirty or unkempt], should not exceed the limits set by Allah in personal or social behavior, and should be gentle, mature, and honorable.

As an example of personal behavior in accordance with this message, a person should not exceed the limits while eating and drinking and should maintain a balanced diet. As an example of social behavior, a person should neither declare lawful(halal) things as forbidden(haram) nor declare forbidden things as lawful.

Since our Lord has established that declaring something lawful or forbidden is exclusively His own authority, people who declare things forbidden or lawful based on their own reasoning are, in essence, exceeding their limits. This behavior undoubtedly falls under the scope of the word “extravagance (israf).” The expression in the 32nd verse—“Who made haram/forbidden the adornments which Allah brought forth for His servants and the clean provisions?”—reflects our Lord’s stance against the prohibitions and permissions that people create for their own benefit. This rhetorical question (istifham-ı inkari) [a question posed without expecting an answer] also serves as a rebuke to those who behave incorrectly in this regard.

At this point, the prohibition of gold and silk for men immediately comes to mind. However, there is no ruling in the Qur’an that states these two materials are forbidden for men. Therefore, those who arbitrarily impose prohibitions on themselves become the direct addressees of our Lord’s words: “Who made haram/forbidden the adornments which Allah brought forth for His servants and the clean provisions?” However, the primary point to be considered in this matter is that, without being limited only to gold and silk, all blessings that Allah has brought forth for His servants should not be used as instruments of arrogance and pride or in a way that provokes the envy of others. Because regardless of their nature, using blessings for such purposes is an inappropriate act from the perspective of divine principles.

For example, purchasing a car or building a house that is far beyond the living standards of people in one’s environment and that most people could never afford with their available means is, in our view, such behavior.

طيّبات [TAYYIBAT]

The term “rizktan tayyibat” refers to “pleasant, favored, and beneficial foods.” Whether a food falls under this definition should not, in our opinion, be determined based on personal views. In the past, differences in taste and opinions among various individuals have led to significant disputes. For example, while some have accepted seafood such as mussels, oysters, and lobsters as part of tayyibat, others have found them habis [disgusting] and deemed them haram. In reality, the decision on whether a food is beneficial should be made only by experts in this field. Therefore, in determining whether something belongs to tayyibat, it is not personal tastes that should be decisive but rather scientific data. The general principles set by our Lord on this matter are as follows:

⁴They ask you what has been made halal/permissible to them. Say: “Halal/permissible to you are that which is clean and pure and games of the hunting animals that you have trained of what Allah taught you”. Eat from what they catch for you and mention the name of Allah upon it and enter under the guardianship of Allah. Indeed, Allah is swift in accounting.

(Al-Ma’idah/4)

 

⁸⁷O you who have believed! Do not make haram/forbidden the pure-delicious-beautiful things which Allah has made halal/permissible to you. And do not transgress. Surely, Allah does not like the transgressors.

⁸⁸And eat as halal/permissible and pure of what Allah has provided for you and enter under the guardianship of Allah whom you believe in.

(Al-Ma’idah/87-88)

 

^156,157Allah says: “I have My punishment; I will touch with it whom I will, and I have My Mercy; that encompasses everything. I will decree it especially to those who enter under guardianship of Allah, those who give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established and who believe in Our Ayat; and those who follow the Messenger, the Prophet who is from the Mother City/Mecca who orders them the good, forbids them from evil, allows them that which is clean and pleasant and prohibits for them that which is filthy and evil, relieves them of their burden, ties and chains which were upon them; whom they can find written in the Torah and in the Bible which are with them. Therefore, those who believe in him, show him a strong respect, support him and follow the light sent down with him will be the ones who will succeed”.

(Al-A‘raf/157)

As seen, our Lord has made halal all foods and beverages that are “tayyib,” except for carrion, blood, pork, and the meat of animals slaughtered in the name of anything other than Allah, which are specifically prohibited by divine rulings. Additional references on this topic include the following verses: Baqara/57, 172; Ma’idah/5; Ta-Ha/81; Muminun/51.

From the phrase in the verse, “These are for those who believe in simple worldly life  – only for them on the day of Qiyamat [Resurrection] -.”, it is understood that adornments and tayyibat are meant for believers in this world as well. For it is they who believe in and show devotion to Allah, the Giver of these blessings; therefore, these blessings should belong to them. While this is essentially true, since this world is a place of examination, it is also a fact that worldly adornments and pure provisions are given to infidels as well. Infidels, who enjoy these blessings in this temporary world—even perhaps benefiting from them more than the believers—will undoubtedly be deprived of them in the Hereafter, where rewards will be distributed based on faith and deeds. For there, these rewards will belong solely to the believers.

²⁰And on the day when the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb will be spread upon the fire: “You quenched all your good things in your simple worldly lives, you had your enjoyment with them, yet today you will be recompensed with an humiliating punishment for you acted arrogantly without right on the earth and for you have been going astray from the righteous path!”.

(Al-Ahqaf/20)

The verse concludes with the statement: “Thus We explain the Ayat in detail for a people who know”, which indicates that those who lack knowledge are not addressed, nor is it expected that they will comprehend, internalize, or implement these teachings. This statement can also be interpreted as an implicit indication of how ignorance can lead a society to a degraded state.

Verse 33:

³³Say: “Indeed my Rabb has only made haram/forbidden immoralities; what is apparent and concealed of them, harms, oppression without right, and associating those things with Allah about which Allah sent no authority and saying things about Allah that you do not know.”

In this verse, our Lord, as if emphasizing that no one has the authority to declare something haram/forbidden at will, commands our Prophet to explain to people the fundamental matters that have been declared haram. What is forbidden includes hidden and apparent obscenities, sins, rebellion without just cause, shirk(associating partners with Allah), and lies against Allah, which are all vile acts and behaviors.

HIDDEN AND APPARENT FUHSHIYAT

Based on the verses explaining fuhshiyat, which we analyzed in the commentary of verse 28, the hidden form of fahsha and fuhshiyat refers to acts done in secrecy, such as zina (adultery). The apparent form refers to acts carried out openly under a pretense of legitimacy, such as marrying the wives of one’s father.

SINS

The original word we have translated as “harm” is الإثم [al-ism]. The core meaning of this word is “neglect, deficiency; suffering harm, the opposite of gain; loss.” It originates from the Arabic phrase esimetu’n-nakatu, used for a camel that lags behind or moves sluggishly. Considering this etymology, in the verse, its meaning is “a person neglecting or failing to carry out their Lord’s commands despite having the ability to do so, thereby harming themselves.” ^[27] This deeper understanding of the term allows for an easier identification of which behaviors fall under its scope.

The word al-Ism is explicitly used in the Qur’an for the following actions:

• Fabricating lies against Allah. (Nisa/50)
• Associating partners with Allah (shirk). (Nisa/48)
• Consuming others’ property unjustly and bribing judges. (Baqara/188)
• Alcohol and gambling. (Baqara/219)
• Holding su-i zann (negative assumptions about others). (Hujurat/12)
• Concealing testimony. (Baqara/283)
• Zina (adultery). (Furqan/68)

REBELLION WITHOUT JUST CAUSE

This sin refers to a person overstepping their rightful limits, particularly rebelling against legitimate governance for personal gains such as power and wealth, thereby causing disorder and anarchy.

If the one in authority is fajir (wicked) and fasiq (corrupt), then resisting them by refusing to remain silent and not obeying is not considered unjust rebellion. Just as one cannot remain silent in the face of oppression and corruption, standing up against it for the sake of Allah is necessary.

SHIRK

Since we have already defined this subject in our commentary on Surah Fatiha, discussed it on multiple occasions, and covered it in detail under the heading “The Principle of Tawhid” in Surah Ikhlas, we will not repeat it here.

LYING AGAINST ALLAH

This behavior, which has been widespread throughout history, is a means of deceiving and exploiting people both materially and spiritually by using the name of Allah. It manifests in statements such as “Allah has forbidden(haram) this” when Allah has not, or “Allah has made this halal” when Allah has forbidden it. Another term for this act is “deceiving people in the name of Allah.”

⁷⁹Woe to those who write a book with their hands and then say: “This is from Allah” to sell it for a price. Woe to them for what they have written with their hands! Woe to them for what they earn!

(Al-Baqara/79)

Upon examining the list of prohibitions in the verse, it is evident that our Lord’s prohibitions are aimed at protecting lineage, honor, intellect, life, wealth, and religion.

Verse 34:

³⁴And there is an end of the term for every community with a leader. Therefore, when their end of the term comes, they will neither postpone for a moment nor will they advance.

Our Lord declares in this verse that no one can remain in this world beyond the appointed time set for them.

UMMET

The word الامّة [ummet], whose plural form is الامم [umem], is derived from the root word “emm,” just like the words umm, ummi, emam, imam, ammin, and teyemmum. Since the word “emm” means “to intend, to aim,” the meaning of “to intend” is present both in the word “ummet” and in its other derivatives—although this may not conform to its usage in Turkish.^[28]

It is possible to see the usage of the word “ummet” in the sense of “to intend, to aim” in Ma’idah Surah:

²O you who have believed! Do not disrespect the evidences of Allah, the haram/forbidden month, sending food to those who fulfill hajj [pilgrimage], marks attached to the animals that are sent so those who fulfill hajj [pilgrimage]/those who receive high theological education therein will eat and those who wish to fulfill duty of hajj [pilgrimage]/visit Bayt al-Haram seeking for the favor and approval of their Rabb. When the restriction upon you has been released/when you have completed your duty of hajj [pilgrimage], then hunt. Do not let your hatred to a people for having forbidden you from Masjid al-Haram lead you to transgress. Help each other in “being righteous” and entering under the guardianship of Allah, do not help each other in that which causes to waste time/delaying the good/being reluctant for the good/harming and animosity. And enter under the guardianship of Allah. Indeed, Allah is the One Whose punishment/penalty is very severe.

(Al-Ma’idah/2)

The primary meaning of the word “ummet” (or “immet”) is “way.” However, this “way” is not a literal path traveled on land, sea, or air; rather, it is a figurative waythat has been intended and set as a goal. Over time, concepts such as “main, path, religion, community, family, lineage, tribe, time” have also come to be expressed with this word. ^[29]Arabs also call a type of banner, which soldiers march behind, “el-emm.”

As a term, the word “ummet” means “a group of people who, either by their own will or as a result of necessity, exist at the same time and in the same place; who share the same belief, whether good or bad; and who live together as a result of pursuing the same goal.”^[30] The word “umem,” which is its plural form, appears 64 times in the Qur’an. Additionally, there are hundreds of words in the Qur’an that belong to different morphological patterns but originate from the same root (emm root). All these words revolve around the meaning of “to intend, to aim.”

Our Lord has provided explanations about “ummet” in the Qur’an:

¹⁰⁴And let there be a group of people with a leader from among you who invite to good, instruct good that is accepted by all, preclude evil via Wahy [Revelation] and common sense. And they are the ones who will reach salvation.

(Al-i Imran/104)

¹¹⁰You are the best community who is brought forth for mankind. You command that which is accepted good by everyone, forbid that which is accepted evil by Wahy [Revelation] and common sense and you believe in Allah. If the People of the Book had believed, it would indeed have been better for them. Some of them are believers but most of them are those who have gone astray from the path.

(Al-i Imran/110)

^113,114Not all of them are the same. There is a group of righteous people among the People of the Book who recite the Ayat of Allah in the hours of the night in submission. They believe in Allah and Akhirat [Afterlife], command that which is accepted good by everyone, strive to avert from that which is accepted evil by everyone and they race each other in good deeds. They are among the righteous.

(Al-i Imran/113)

¹⁸¹Again, there is a community from among those We have formed, who guides to the truth and establishes justice with it.

(A‘raf/181)

Our Lord has informed us that people were initially a single ummet:

²¹³The mankind was one community with a leader, then Allah sent prophets as harbingers of tidings and warners and He also sent down with them the book with the truth so they might judge between the people over what they differed. And those who had been given the Book differed only because of their transgression between them after that many proofs had come to them. Then, pursuant to His knowledge, Allah guided the believers to the truth over which they had differed. And Allah guides whomever He wills/whoever wills to the straight path.

(Al-Baqara/213)

In this verse, Almighty Allah states that before a warner came to them, all people were a single ummet in the path of kufr (infidelity). From this ruling, it can be concluded that even those on the path of kufr constitute an ummet.

 

IMAM

The word الامام [imam] is also derived from the word “emm,” which means “to intend, to aim.” The forms of the word “emm” in the ifti‘al bab and tefe‘ul bab/patterns express the meaning of “making a path.” Indeed, the words temmene and i’temene mean “made a path.” ^[31]

The expressions امّ القوم [emme’l-kavme = aimed at the society] and امّ بهم [emme bihim = aimed at them] mean “the people got ahead of the society and led them” and this work is called “imamet / imamate, leadership”. The word “imam”, on the other hand, is a noun in the sense of “ma’mum” [who is obeyed].^[32]

Accordingly, the word imam, whose plural is eimme, means “a person who directs the society with his words and actions for a good or bad purpose and forms many fellow citizens [ummet] behind him”.^[33]

The word “imam” appears in the Qur’an in singular form 8 times (Baqara/124, Hud/17, Hijr/79, Isra/71, Furqan/74, Ya-Sin/12, Ahqaf/12) and in plural form 5 times (Tawba/12; Anbiya/73; Qasas/5, 41; Sajda/24). In these verses, “imam” is used both for those who lead in goodness or evil and for books and similar things that people follow:

¹²⁴And when his Rabb tried Abraham with certain words/wounds, distress and he fulfilled             them completely. His Rabb said: “I am the One Who has made you leader to the people”. Abraham said: “Make leaders from among my descendants as well!”. His Rabb said: “My covenant/promise does not reach those who treat unjustly to their very selves!”

(Al-Baqara/124)

¹²And if they break their oaths after the promise they have given and defame your religion, fight the leaders of those who disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb right away so they may cease. Indeed, there are no covenants for them.

(At-Tawbah/12)

As seen, in the above verse, those who lead in infidelity are also called “imam.”

¹⁷Then, are those who desire the worldly life like the one who is upon a clear evidence from his Rabb and whom a witness from his Rabb follows and who has the book of Moses before him as a guide and a mercy? Those ones believe in the Qur’an. Whoever conceals the Qur’an from whatever opposite groups, fire will be what he is promised. Therefore, you, do not have incomplete knowledge about the Qur’an because of all these. Surely, it is the truth from your Rabb. But most of the people do not believe.

(Hud/17)

In this verse, the term “imam” is used for books and similar things that people follow. In accordance with this usage in the Qur’an, the first Mushaf compiled during the era of Caliph Osman was also called “Imam Mushaf.”

 

As is known, in the Islamic world, the title “imam” has been given to great Islamic scholars and mujtahids such as Imam Azam, Imam Shafi’i, and Imam Malik, who gathered people around them with their ideas. However, based on the usage of words in the Qur’an, it can be said that a state leader like Lenin, who was a pioneer of society, or figures such as Buddha, Confucius, and Karl Marx, who became the founders of schools of thought, are also “imam.” Naturally, their followers who adhere to their path are the “ummet” of these imams.

EJEL

“الاجل (Ejel) means “the duration [term] of something.” “الاجل (Ejel) is the predetermined term for something. The term appointed for human life is also called ‘ejel.’ The phrase ‘Dena ejeluhu [his ejel has drawn near]’ expresses that death has approached.”Ejel is the purpose of time in death. The phrase ‘Dena ejeluhu [his ejel has drawn near]’ refers to death itself. Its essence is the expiration of the term, meaning the end of life. The word ‘ejel,’ as defined in lexicons with the meanings above, is used in the Qur’an either in the sense of ‘a predetermined term’ or ‘the final moment of a term.

From this verse, we learn that individuals and communities have a predetermined ejel. ^[34]

Verses 35, 36

³⁵O mankind! Whoever enters under the guardianship of Allah and reforms when messengers who recite My Ayat come to you from among you, then there will not be fear for them and they will not grieve.

³⁶But those who deny Our Ayat and are arrogant towards them, they are the companions of the fire. They will abide there eternally.

Verses 35–36 are parenthetical verses, in which our Lord reminds the Children of Adam(mankind) of the first directives He gave them at the beginning of their obligations. The expressions “Children of Adam (mankind)” and ‘messengers’ in the verse indicate this. The statement in verse 35, “O mankind! Whoever enters under the guardianship of Allah and reforms when messengers who recite My Ayat come to you …” does not imply that messengers may come after the final Prophet, Rasulullah. The address here is to the mankind—from the first generations up to the time of Rasulullah—encompassing all humanity.

These directives are the essence of the first warnings Allah gave to mankind. These warnings appear in this passage, as well as in other passages discussing Adam and his expulsion from Paradise.

^37-39Then, Adam received some words from his Rabb/was revealed; We said: “Descend! All of you. When a guidance comes to you from Me, whoever follows My guidance, there will be no fear for them; they will not grieve either. And as for those who have disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb; they are the companions of the fire. They will abide there eternally”. Then, Allah accepted his repentance. Surely, He is the One Who accepts the repentance of His servants, gives many opportunities to repent; the One Who is very merciful.

(Al-Baqara/37-39)

 

¹²²Then his Rabb chose him and accepted his repentance and guided him to the righteous path.

¹²³Allah said to both of them: “Descend from there, being enemies to each other. And whoever follows My guidance when a guidance comes to you from Me, then he will not go astray and he will not become unhappy”.

(TaHa/122-123)

These warnings will be reminded to humanity in the hereafter.

¹³⁰O company of hidden, apparent, today, future mankind! Did messengers from among you not come to relate My Ayat to you and warn you about that you will meet this day of yours? They will say: “We bear witness against ourselves”. The simple worldly life deluded them and they will bear witness that they were those who were infidels; those who consciously denied the divinity of Allah and the fact that He was Rabb.

(Al-An’am/130)

 

^60-62Did I not enjoin upon you, saying: “O mankind! Do not worship satan, indeed he is an explicit enemy to you, but worship Me; this is the straight path and indeed satan already led many generations astray from among you”? Were you still not the ones who used their reason?

(Ya Sin/60-62)

One of the two notable points in these verses—”the messenger being from within the community to which the message is sent”—has been elaborated in Surah Sad, so the same topic will not be revisited here. However, it is particularly important to emphasize that all messengers being from within the communities they were sent to is a principle of our Lord. This principle, articulated in Surah Sad regarding our Prophet, is reiterated here as an address to all humanity.

The second notable point is that the companions of the Fire will abide therein [in Hell] eternally.

Verse 37:

³⁷Then, who can do more wrong; act more against his own good than the one who invents a lie about Allah or denies His Ayat? Then they will receive their shares from the Book; and when Our messengers come to take their lives, they will say: “Where are those to whom you used to invoke from among those that are inferior to Allah?” They will say: “Those to whom we used to invoke departed from us.” and they will testify against themselves that they were infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

The verse, which begins with a rhetorical question of denial(Istifham-ı inkari; a question posed without expecting an answer), has a frightening and cautionary tone. Through this verse, our Lord addresses those who, despite the warnings and invitations to the right path through messengers and books, fail to come to their senses: Then, who can do more wrong; act more against his own good than the one who invents a lie about Allah or denies His Ayat?

From the statement in the verse, Indeed, their share from the Book will reach them, two meanings can be derived. The first is that the adornments and pure provisions of this world are also available to the infidels, and this interpretation is supported by other verses in the Qur’an:

⁶⁹Say: “Those who invent a lie about Allah will definitely not succeed”.

⁷⁰Those things are the enjoyment in the world. Then their return will be only to Us. Then We will make them taste that severe punishment for they disbelieved; for that which they consciously denied and refused to accept.

(Yunus/69-70)

Whoever denies, let his denial not upset you anymore. To Us is their return, and We will inform them of what they did. Indeed, Allah knows the essence of hearts.

²³Whoever disbelieves; consciously denies the divinity of Allah and the fact that He is Rabb, then do not let his disbelief; conscious denial grieve you. Their return is only to Us. Then We will inform them about what they do. Indeed, Allah is the One Who knows very well the essence of the hearts.

²⁴We let them enjoy for a little. Then We force them to a massive punishment.

(Luqman/23-24)

The second possible meaning derived from the verse is that the polytheists, infidels, liars, and deniers will face hardships in this world and the Hereafter. There are hundreds of Qur’anic verses that support this interpretation as well. The statements at the end of the verse in question emphasize that this second understanding should be preferred.

The verse also alludes to the moment of death: “when Our messengers come to take their lives, they will say: “Where are those to whom you used to invoke from among those that are inferior to Allah?” They will reply, “Those to whom we used to invoke departed from us.” and they will testify against themselves that they were disbelievers. If we recall, the moment of death was also depicted differently in Surat al-Qiyamah.

¹³That day, man will be informed with that which he sent ahead and what he left behind.

^14,15Truly, man is a very good witness against himself even though he presents his all excuses/he conceals: “

¹⁶Do not move your tongue to hasten it!

¹⁷No doubt that it is only upon Us to combine and gather what you did and what you did not.

¹⁸Then, witness Us when We combine and gather what you did and what you did not!

¹⁹Then, it is also only upon Us to declare what you did and what you did not; to prove with evidence.”

^20-21Certainly not as you think! Truly, you love the world and leave Akhirat [Afterlife].

²²There will be faces which will be radiant on that day; at that moment;

²³looking at their Rabb; expecting favor from their Rabb.

²⁴And there will be faces which will be contorted on that day; ²⁵they will think that a “backbreaking” is done to them.

^26,30Certainly not as they think! When it reaches to the collar bone and it is said “Who is it that finds cure?” and the one who is dying realizes that this is the time of that separation and legs are tangled; that day, only to your Rabb is to be driven.

(Al-Qiyamat/13-30)

Verse 38:

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”.

The verbs in the verses are in the past tense in the original Arabic expression. As we have mentioned before, such expressions in the Qur’an emphasize the certainty of the events described. However, in Turkish, describing future events in the past tense is incorrect.

THE FORMER AND THE LATTER

This phrase has been explained in many works as “those who enter Hell first and those who enter later.” We do not hold this view. We believe the phrase in the verse continues in the context of the imam-ummet relationship. Since the ummet is “a mass following behind an imam,” the expression in the verse must be referring to these two—those who have strayed from the true guide (the imams) and those who, distrusting their own intellect, follow others blindly.

⁷¹On that day, We will call all people with their leaders. And on that day, whoever is given his book in his right hand will read his own book and they will not be treated unjustly, not even as the wick of a lamp/the filament of a seed.

(Al-Isra/71)

 

⁴¹And We made them leaders inviting to the fire. On the day of Qiyamat [Resurrection], they will not receive help.

(Al-Qasas/41)

CONTINUOUS RESPONSIBILITY

The multiplied punishment in Hell indicates that the responsibilities for committed sins persist until the Day of Judgment. This means that a person or society that introduces a false ideology or initiates a wrongful action will not only be held accountable for their own mistake but will also bear responsibility for the evils resulting from the actions of those who continue to be influenced by this wrongdoing—receiving a share of their sins as well. Accordingly, those who passed on before will receive punishment not only for the sins they personally committed, which led them to Hell, but also for serving as an example for “those who came after” to follow in their footsteps. Thus, their punishment will be multiplied. In other words, the predecessors will be held responsible a second time—not only for their own sins but also for leaving behind an evil legacy that led “those who came after” (successors) to commit sins.

Just as evils are punished multiply, good deeds are likewise rewarded multiply. Therefore, in the reward for a good deed that has endured until today, everyone who played a role in its continuity—starting from the one who first performed it—will have their rightful share. For example, if we preserve a good deed that has reached us today and strive to expand it for the benefit of others, it is only natural that we deserve the reward for our good deed. However, if this good deed does not end with our life but continues, then in accordance with the principles of multiplied reward, in addition to the reward for our own good deed, we will also be entitled to a share of the rewards for all the positive outcomes that arise as long as the good effects of the legacy we left behind persist and people continue to benefit from it.

Indeed, the effects of a person’s deeds—whether good or evil—do not always end with their death. Sometimes, they continue for centuries after them, influencing countless lives. In such cases, justice demands that these actions continue to be recorded in the accounts of those who committed them as long as their effects persist. It is clear that such precise justice cannot be achieved in this worldly life. The limited nature of worldly life and its restricted means prevent the fair rewarding or punishment of deeds. For instance, can the punishment for a person who starts a world war, burns down countries, ruins the lives of millions, and leaves behind an evil legacy that will continue to affect billions for centuries be delivered in this world? Or is it possible for a person who dedicates their life to the service of humanity in a way that benefits millions for hundreds of years to be justly rewarded in this world? The answers to these questions are undoubtedly negative. Therefore, for precise justice to be achieved, there must first be another world where all generations—from the beginning until the Day of Judgment—will be gathered along with their deeds, and a “Judge” who knows all things and is aware of everything. Then, this other world must also be equipped with the means to enable eternal punishments and rewards.

THE CURSED BROTHER

The brotherhood mentioned here is not one of blood but of religion and faith. That is, on that day, the polytheist will be with the polytheist, the infidel with the infidel, the Jew with the Jew, and the Christian with the Christian—all in a state of brotherhood. Members of religious orders/cults who call each other “ahi”, “ihvan”, “kardeş” (brother), or “birader” (brother) should be especially cautious regarding the brotherhood of that day. For our Lord informs us that the brothers of that day will become enemies to one another:

⁶⁷On that day, all leaders/those who follow each other except for those who have entered under the guardianship of Allah will be enemy of each other.

(Az-Zukhruf/67)

Moreover, the enmity of that day will not be a silent one; it will manifest in mutual accusations, curses, demands for increased punishment, and desperate struggles to ensure that one’s brother suffers even greater torment:

^24,25And when it was said to them: “What has your Rabb sent down?”, they said, “Legends of the former ones” so that they may bear their own sins in full and also bear a portion of the sins of those whom they led astray because of their ignorance on the day of Qiyamat [Resurrection]. Be careful, how evil is that which they bear!

(An-Nahl/25)

 

²⁵And Abraham said: “You have taken idols from among those that are inferior to Allah only because of the affection among yourselves in the worldly life. Then, on the day of Qiyamat [Resurrection], some of you will deny some others, some of you will curse some others. Your destination will be Jahannah [Hell]. And there will be no helpers for you”.

(Al-Ankabut/25)

 

^165,166Among the people are those who take some equals from among those that are inferior to Allah. They love them as they love Allah. Yet, those who have believed are stronger in love for Allah. And when those who do wrong; act against their own good by associating others with Allah will see the punishment; when those who are followed disassociate themselves and flee from those who follow them by seeing the punishment and when they see the punishment and ties are severed with them, if only they saw that all the power belongs to Allah and how severe the punishment of Allah is.

¹⁶⁷Those who followed them will say: “If only we had a return to the world so we could disassociate ourselves from them as they have disassociated themselves from us!”. Thus will Allah show them their deeds as piles of repentances and grieves upon them. They are not the ones to come out of the fire.

(Al-Baqara/165-167)

 

^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)

 

³²Those who were arrogant will say to those who were oppressed: “Did we avert you from the guidance after it had come to you? Rather, you became criminals by yourselves”.

³³Those who were oppressed will say to those who were arrogant: “Rather, plot of the night and the day! You were commanding us to disbelieve in Allah and to attribute some equals to Him”. When they see the punishment they will hide their regret. And We will put iron shackles on the necks of those infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb. They will be recompensed only for what they did.

(Saba’/32-33)

Verses 40-41:

⁴⁰Ways of abundance, happiness will not be opened for those who deny Our Ayat and are arrogant towards them, and they will not enter into Jannah [Heaven/Paradise] until a camel/a noose passes through the eye of a needle. Thus We recompense the criminals. ⁴¹Beds from Jahannah [Hell] and coverings over them will be for them. And thus We punish the tyrants.

In these verses, general information is given about those who deny the truth and act arrogantly against the believers, continuing the Qur’an’s well-known style of warnings and guidance.

THE OPENING OF THE GATES OF THE SKY

Since ancient times, people have believed that blessings and goodness rain down from the sky, that their good deeds ascend to the heavens, that Paradise is in the sky, that the soul of a good person rises to the sky upon death while that of an evil one cannot, and that their prayers are unanswered because the sky does not open. The expression “the opening of the gates of the sky” in the verse is in accordance with this tradition. This phrase conveys that such people will not enter Paradise, will not see happiness, none of their requests will be granted, and no mercy will be shown to them. Our Lord has other similar declarations:

 

¹⁶Are you secure that the most sublime Allah³¹⁴ would not cause the earth to swallow you? Then all of a sudden, it would sway.

¹⁷Or, are you secure that the most sublime Allah would not send a storm that rains stones upon you? Then you will soon know how My warning is.

(Al-Mulk/16-17)

 

¹⁰Whoever wishes to become exalted, the most powerful, the most honorable, the invincible; the subduer, must know that being the most exalted, the most powerful, the most honorable, the Invincible; the subduer belongs completely only to Allah. Good words ascend only to Him. And righteous work raises it. As for those who plot evil deeds; they are the ones for whom severe punishment will be. And their plots will perish.

(Fatir/10)

 

^18-21Certainly not as they think! Records of “the righteous people” are surely in Illiyyun. –And what has made you know what Illiyyun is? It is a record numbered/written which those who are brought close witness!-

(Al-Mutaffifin/18- 21)

 

THE PASSING OF A CAMEL THROUGH THE EYE OF A NEEDLE

This expression is also based on Arab tradition. Equivalent to the Turkish saying “baligin kavaga cikmasi” (a fish climbing a poplar tree), it signifies the impossibility of an event. Here, the phrase emphasizes that the polytheists and deniers will not enter Paradise.

In the verse, the word الجمل (“jemel” – camel) also has recitations such as “jumel” and “jummel”, which mean “thick rope” or “hawser.” Indeed, some scholars of the Qur’an have preferred the meaning “rope” due to the context of needle and thread. However, the expression “the passing of a camel through the eye of a needle” has been a known saying in both Arab and Hebrew cultures since ancient times. Therefore, we also prefer the meaning “camel.”

This saying is also found in the distorted Gospels: Mark 10:25, Luke 18:25, and Matthew 19:16-30.

In verse 41, the fate of the polytheists (mushrikun) who will not enter Paradise is described. The term “zalimun” (wrongdoers) in the verse refers not to those who cause harm in society but to those who “associate partners with Allah” (shirk), as we also mentioned in the analysis of verse 5 above. The warning in this verse—which states that the wrongdoers will have “beds of Hellfire and blankets of Fire” in their destination—contains subtle irony. For a person to rest and sleep comfortably, they need a bed and a blanket to cover themselves. However, the polytheists will encounter a very different kind of bed and blanket in Hell. What kind of bed awaits them in Hell is explained in another verse with a different expression:

^14,16Say: “I worship Allah by purifying my religion only for Him. Despite this, you, worship what you will from among those that are inferior to Him”. Say: “Surely the real losers are the ones who will make themselves and their families and the ones who are close to them lose on the day of Qiyamat [Resurrection]”. –Be careful! This is what is an explicit loss. They will have layers of fire above them and layers below them. By that threatens Allah His servants: O my servants! Enter under the guardianship of Mine.-

(Az-Zumar/16)

Verses 42, 43

^42,43As to those who believe and do amendatory deeds; – then We do not burden any one more than its capacity -, they are the companions of Jannah [Heaven/Paradise] and they will abide there eternally. And We will tear and dispose of all grudge, hatred, jealousy, deception, treachery and malice from their chests. Underneath them rivers flow. They will say: “All praise is to Allah Who has guided us for this. Had Allah not guided us, we could not have reached the righteous path to which we were guided. Indeed, the prophets of our Rabb came to us with the truth”. And they will be called: “Here is Jannah [Heaven]! You have inherited this/become last owners of this with what you did”.

In these verses, our Lord, who provides information about the fate of those who believe and do righteous deeds (salihat), declares that they will abide in Paradise forever. There will be no trace of malice, resentment, envy, hostility, or any other bad trait within them. Rivers will flow beneath them [all blessings will be theirs], and in short, whatever is necessary for their happiness will be provided to them there. After this declaration, another point is emphasized: the fact that if Allah had not guided people by sending messengers and divine books, no one could have attained this status.

Verse 42, which states that those who believe and do righteous deeds are the companions of Paradise, includes a parenthetical statement: “We do not burden any one more than its capacity ” This serves as a message indicating that attaining Paradise is not overly difficult. Accordingly, no one is obliged to exert effort beyond their capability to reach Paradise. For it is not in accordance with the “Sunnatullah” (divine way) to hold people accountable for more than they can bear. Through this principle, people are both prevented from facing undue hardship in their quest to enter Paradise and are instilled with the determination to overcome the challenges they encounter.

¹⁷³He has made haram/forbidden to you only dead animal, blood, the flesh of swine and any beast which has been dedicated for anyone other than Allah. Yet, whoever is forced to eat from these, there will be no wasting time/delaying the good/being reluctant for the good/harming upon him on the condition that he does not encroach on someone else’s right and does not exceed the necessity. Indeed, Allah is very forgiving, very merciful.

(Al-Baqara/173)

 

²³³Mothers –who wish to complete the weaning term- will breastfeed their children exactly for two years. The father, whose child is being breastfed, is liable to provide sustenance and clothing for those, in a way that is acceptable for all, who breastfeed his child. Everyone is liable within his capacity. And no mother should be harmed [made overpay than normal] because of her child and no father should be harmed [made overpay than normal] because of his child. And upon the heir is the same of this. If mother and father discuss and agree for weaning by their own will, there is no blame upon them. If you wish to have your children breastfed, there is no blame upon you if you give whatever you wish to give perfectly in a way that is acceptable for all. And enter under the guardianship of Allah and know that Allah is the One Who sees very well what you do.

(Al-Baqara/233)

 

^285,286The messenger has believed in what was revealed to him from his Rabb, so have the believers. All of them have believed in Allah, His natural forces/harbinger Ayat, books  and messengers: “We do not make any distinction between the messengers of Allah”. And they said: “We have heard and obeyed. Our Rabb! We seek Your forgiveness, our return will be only to You. O our Rabb! Do not question us if we have abandoned or erred! O our Rabb! Do not burden us with such heavy liabilities/that which will put us in distress as You did to those before us! O our Rabb! Do not charge us with a burden with which we are not able to bear! And pardon us, forgive us, have mercy upon us! You are our familiar Who helps, guides, protects. And help us against the people of infidels; those peoples who consciously deny Your divinity and the fact that You are Rabb”.

Allah does not charge anyone with a burden that he can not cope/except his capacity. Whatever everyone earns is for his own good and whatever everyone is made to earn is against his own good.

(Al-Baqara/285- 286)

 

¹⁵¹Say: “Come, I will recite you what your Rabb has tabooed; made untouchable to you”.

‘Not to associate anything with Him,

to do good to mother and father – treat them good,

not to kill your children out of poverty/being made poor, -We provide for you and them.-

not to approach apparent and concealed of evil,

not to kill a self which Allah has forbidden except by right, -These are what He brought upon you as a liability so you may use your reason.-

¹⁵²And do not approach orphan’s property, -But until he reaches the age that he is able to distinguish between good and evil, you can approach in a way which is best and spend in the appropriate way.-,

weight in justice and equity and give full measure, -We never burden anyone other than what he is able to; other than what is within his capacity.-

be just when you speak even if it is against someone close to you,

and fulfill the covenant of Allah.’ –These are what Allah brought upon you as liabilities so you may be reminded and take lessons.-“

(Al-An’am/151, 152)

 

⁶²And We do not burden any one other than what he is able to; other than what is within his capacity. And with Us is a book that speaks the truth and they will not be treated unjustly.

(Al-Mu’minun/62)

 

⁷Let those who have vast resources spend/provide sustenance in accordance with their resources. And let him whose provision is restricted give from what Allah has given to him. Allah does not burden anyone other than what He has given to him. Allah will bring an ease after hardship.

(At-Talaq/7)

The fact that the hearts of the companions of Paradise are purified of evil traits carries a beautiful message about how peaceful an environment Paradise is. Regarding the eternal life in Paradise, the following verses can be referenced: Tur (17-28), Waqi’a (10-38), Naba (31-36).

The statement at the end of the 43rd verse, “Here is Jannah [Heaven]! You have inherited this/become last owners of this with what you did” also draws attention to a very important point and emphasizes that Paradise is an extra blessing, an inheritance. That is, those who believe and do righteous deeds will find in Paradise a reward many times greater than the good deeds they performed in this world—they will, so to speak, inherit it.

⁶⁹And whoever obeys Allah and the Messenger, those are with the ones upon whom Allah bestowed His favor of the prophets, the truthful ones, the advanced witnesses of the existence and divinity of Allah and the righteous ones. And how good are those as companions! ⁷⁰This is a bounty from Allah. Allah is sufficient as the One Who knows best.

(An-Nisa/69, 70)

 

¹⁷⁵As for those who believe in Allah and hold tight onto the explicit light; Allah will admit them into a mercy from Himself and into abundant blessings as an extra bounty and He will guide them to Himself as a straight path.

(An-Nisa/175)

 

A‘RAF and ASHAB-I A‘RAF:

To analyze the expressions الاعراف [a‘raf] and اصحاب الاعراف [ashab-i a‘raf], it is necessary to technically consider the entire passage in which these terms appear. In this passage, which discusses the people of Paradise and Hell, the paths of salvation and destruction are explained, people are warned against falsehood, and then those who follow the truth and save themselves are encouraged with glad tidings. Due to technical and semantic rules, this passage is presented in the order of “40-45, 50, 51, 46-49,” differing from the official mus’haf.

To present the subject cohesively, we will collectively convey the subsequent part of the passage [verses 44-53], also specifying the verse groups we will analyze in the examination:

Verses 44-53:

^44,45Then the companions of Jannah [Heaven] will call out to the companions of the fire: “We have found that what our Rabb promised us is real. Then, have you found that what your Rabb promised you is real?”. They will reply: “Yes”. Then an announcer from among them will announce that the curse/deprival of mercy of Allah will definitely be upon those who avert people from the path of Allah and wish the path to become crooked and those who do wrong; act against their own good, who consciously deny Akhirat [Afterlife].

^50,51And the companions of the fire will call to the companions of Jannah [Heaven]: “Give us some water or some of that which Allah has provided you”. Then they will say: “Allah has forbidden both of them to those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb who ridiculed their religion and took it as an amusement, whom the simple worldly life deluded!”. – As they ignored that they would meet this day and consciously denied Our Ayat/evidences/signs, We will ignore/punish them on this day.- ⁴⁶Between them will stand a curtain.

⁴⁶And those who have knowledge about the sections of the Qur’an, will recognize them all from their signs. And those who have knowledge about the Qur’an call out to the companions of Jannah [Heaven] who hoped for Jannah [Heaven] but have not entered yet: “Salam [health, peace, happiness…] be upon you!”

⁴⁷When their eyes turn to the companions of the Fire, they say: “Our Rabb! Do not place us with these traitors”.

^48,49Those who have knowledge of the sections of the Qur’an, will call out to those whom they will recognize from their signs and they will say: “Your community and that with which you were arrogant have not availed you. Are those the ones whom you swore that Allah would not grant His mercy? – that this mercy is the promise that Allah gave, “Enter Jannah [Heaven], there is no fear for you and you will not grieve”-.

⁵²Surely We had brought a Book as a guidance and mercy for those believers which We explained in detail with a complete knowledge.

⁵³What do they expect other than its fulfillment? When the day on which it will be fulfilled, those who never cared about it will say: “Truly the messengers of our Rabb brought the truth to us. Are there any intercessors to intercede on behalf of us? Or could we be sent back so we might do other than what we did?”. Surely, they had made themselves lose. And that which they invented have departed from them.

To truly understand this portion of the passage, it is crucial to approach it with care and attention, avoiding misconceptions rooted in baseless and inconsistent narrations, such as those surrounding “torment in the grave” or “the realm of barzakh.” Because the expressions “a‘raf” and “ashab-i a‘raf” have also been subjected to a bombardment of narrations and have been interpreted in various ways by commentators.

Unfortunately, source books have carried forward these hundreds of differing interpretations, consisting of unfounded and unrealistic assumptions, thereby fostering an inconsistent belief and an incomprehensible concept among Muslims. Consequently, it is no longer surprising if those who read about this topic from these sources exclaim, (God forbid!) “What an incomprehensible book this Qur’an is!” However, the Qur’an is not incomprehensible or obscure; on the contrary, it is a mubin [clear and distinct] book that anyone of sound mind can easily understand. The Qur’an only becomes “incomprehensible” for those who deem it insufficient and seek guidance elsewhere. Because these false guides place “hundreds of unreal tales” before people instead of the “one true reality” conveyed by the Qur’an. Indeed, Ibn Kathir listed hundreds of narrations and then concluded by saying, “All these narrations are strange,” putting a final point on the matter.

We will not present these strange narration examples but, after summarizing the meanings of the expressions “a‘raf” and “ashab-i a‘raf” that have gained acceptance among Muslims due to these strange narrations, we will investigate the truth of the matter from the Qur’an.

BELIEFS ABOUT “A‘RAF”

• A’raf is a high place, a bastion, located on the Sirat bridge.
• A’raf is a station between Heaven and Hell, resembling Mount Uhud.
• A’raf is an elevated spot on the barrier separating Heaven and Hell.

BELIEFS RELATED TO “ASHAB-I A‘RAF”

• Ashab-i A’raf are believers whose good and evil deeds are equal. They will not be admitted directly into Heaven but will be kept in an intermediate state (A’raf) for a while before eventually entering Paradise.
• Ashab-i A’raf are angels. They recognize the believers and the infidels by their faces.
• Ashab-i A’raf are the prophets, martyrs, and scholars of high virtue.
• Ashab-i A’raf are those who do not qualify for immediate entry into Heaven or Hell. These include: those who had no knowledge of the prophets, the young children of infidel parents who died in childhood, illegitimate children (children born out of adultery), and the insane.

In truth, many more points could be listed regarding A’raf and Ashab-i A’raf. However, we have summarized these beliefs—most of which contradict the Qur’an—into four main categories, each based on weak narrations. Unfortunately, when the Qur’an is set aside and non-Qur’anic rumors are followed, it is only natural for numerous incorrect beliefs to emerge, as is the case with this topic.

After this general explanation, we return to our analysis:

^44,45Then the companions of Jannah [Heaven] will call out to the companions of the fire: “We have found that what our Rabb promised us is real. Then, have you found that what your Rabb promised you is real?”. They will reply: “Yes”. Then an announcer from among them will announce that the curse/deprival of mercy of Allah will definitely be upon those who avert people from the path of Allah and wish the path to become crooked and those who do wrong; act against their own good, who consciously deny Akhirat [Afterlife].

In these verses, in line with the previous warnings and glad tidings, a portion of the events that will occur in the Hereafter is depicted symbolically. According to this representation, the people of Paradise and the people of Hell are made to converse with one another, and people are given glad tidings and warnings about the fate that awaits them. Through this symbolic narrative, the impact of the warnings and glad tidings is greatly amplified, and the message of our Lord takes on the most perfect form, as if awakening people.

From the verse: “Then an announcer from among them will announce that the curse/deprival of mercy of Allah will definitely be upon those who avert people from the path of Allah and wish the path to become crooked and those who do wrong; act against their own good, who consciously deny Akhirat [Afterlife].”—it is understood that an announcer in Hell will move among the sinners, continuously declaring to them the reasons for their arrival in Hell. This announcer was referred to as “dabbah” in Surat an-Naml.

⁸²And when the Word is fulfilled, We will bring out a moving and speaking creature made of earth/substance¹⁷⁶ that will tell/explain them that the people did not believe in Our Ayat as they should have.

(An-Naml/82)

 

^50,51And the companions of the fire will call to the companions of Jannah [Heaven]: “Give us some water or some of that which Allah has provided you”. Then they will say: “Allah has forbidden both of them to those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb who ridiculed their religion and took it as an amusement, whom the simple worldly life deluded!”. – As they ignored that they would meet this day and consciously denied Our Ayat/evidences/signs, We will ignore/punish them on this day.- ⁴⁶Between them will stand a curtain.

⁴⁶And those who have knowledge about the sections of the Qur’an, will recognize them all from their signs. And those who have knowledge about the Qur’an call out to the companions of Jannah [Heaven] who hoped for Jannah [Heaven] but have not entered yet: “Salam [health, peace, happiness…] be upon you!”

⁴⁷When their eyes turn to the companions of the Fire, they say: “Our Rabb! Do not place us with these traitors”.

^48,49Those who have knowledge of the sections of the Qur’an, will call out to those whom they will recognize from their signs and they will say: “Your community and that with which you were arrogant have not availed you. Are those the ones whom you swore that Allah would not grant His mercy? – that this mercy is the promise that Allah gave, “Enter Jannah [Heaven], there is no fear for you and you will not grieve”-.

The parenthesis, which was opened after the first sentence of the 46th verse, was closed with the 49th verse, and with these verses, the scene of conversation between the companions of Paradise and the Companions of Fire was returned.

It is described many times in the Qur’an that infidels beg and invoke when they see the torments in Hell and ask for help from both the officials of Hell and the believers in Paradise. According to these descriptions, those in hell will feel more remorse for seeing the interior of heaven, and they will encounter such a psychological torment that comes with bitter regret on top of the torments in hell. All these statements are always warnings in the form of “take your precautions before it happens to you”:

⁷⁷And they will call: “O Malik [guardian in Jahannah]! Let your Rabb put an end to us”. Malik [guardian in Jahannah] will say: “Indeed, you will remain like this”.

(Az-Zukhruf/77)

 

^106,107They will say: “Our Rabb! Our transgression defeated us and we became a people who were in astray. Our Rabb! Take us out of here. If we do the same again, then we will truly be the ones who do wrong; act against their own good”.

¹⁰⁸Allah will say: “Remain despised therein! And do not speak to me. ¹⁰⁹Indeed, a group from among my servants said: “Our Rabb! We have believed; then forgive us, have mercy upon us, You are the best of the merciful”. ¹¹⁰And you ridiculed them; at the end, they made you forget/abandon My remembrance/My reminder. And you laughed at them. ¹¹¹Surely, this day, I have rewarded them for their patience; it is they who are successful”.

(Al-Mu’minun/106-111)

 

¹²On that day, you will see the believing men and the believing women running with their lights between their hands and on their right. –On that day, the good tidings for you are the gardens of Jannah [Heaven/Paradise] underneath of which rivers flow and in which you will abide eternally. This is the great salvation itself!-

¹³On that day, the hypocrite men and the hypocrite women will say to those who have believed: “Look at us so we may acquire of your light!”. It will be said: “Turn behind and seek light!”. Then, a wall with a gate which contains mercy interior of it and punishment outside of it will be placed between them.

(Al-Hadid/12-15)

NISYAN (النّسيان)

The word “nisyan” in the original text of the fifty-first verse is commonly known to mean “forgetting.” However, its root meaning is “the opposite of remembrance and retention (ziddu’z-dhikri ve’l hifz)”—that is, “not mentioning, not recalling, and not keeping in mind.” Accordingly, “nisyan” expresses “willful abandonment, disregard, and neglect.” Although concepts like “not remembering” or “forgetting” are also conveyed by this word, the sense of “neglect, refusing to acknowledge” must always be considered for all occurrences of “nisyan” in the Qur’an. ^[35]This is because the word “nisyan” is here attributed to Allah—and Allah does not forget.

Not remembering or forgetting may be an excuse, but neglect is a sin. For example, in (Kehf/60), when the young companion says to Prophet Musa, “I forgot about the Hut,” or when the prison companion forgets Prophet Yusuf (Yusuf/42), it is not mere forgetfulness but rather neglect, indifference, and deliberate abandonment.

In the 51st verse, the attribution of “nisyan” to Allah employs the rhetorical device of “mushakala” (reciprocal analogy). As we explained in (Tariq surah), this device means that when “nisyan” is ascribed to Allah, it signifies that He will punish those who neglected Him in their lives. There are many examples in the Qur’an where “mushakala” is used with the word “nisyan.”

⁶⁷The hypocrite men and the hypocrite women are from each other; they command the evil, avert from the good and they withhold their hands/are stingy. They abandon Allah so Allah abandons them. Truly, the hypocrites are the ones who have gone astray from the righteous path.

(At-Tawbah/67)

 

^124-126Whoever avoids My remembrance, indeed he will live a hard, depressed living/life. On the day of Qiyamat [Resurrection], We will gather him blind at the gathering area of day of Qiyamat [Resurrection]. He will say: “My Rabb! Why have you brought me to this place blind whereas I was seeing?” And Allah will say: “Thus it is, you received Our Ayat but you abandoned them; and today you are being abandoned/recompensed in the same way.

¹²⁷And thus We recompense those who transgressed and denied the Ayat of your Rabb. And the punishment of Akhirat [Afterlife] is truly more severe and more enduring.

(Ta-Ha/124-126)

 

^34,35And it will be said: “Today We forget/abandon/recompense you as you forgot that you would meet this day of yours. And your abode is the fire. There will be no one from the helpers for you. These are because you ridiculed the Ayat of Allah and simple worldly life deluded you”. So this day, they will not be taken out from the fire and their excuses will not be accepted/they will not be asked to please Allah.

(Al-Jathiyah/34, 35)

Additionally, the fifty-first verse mentions some characteristics of the infidels,  why they ended up in Hell, explaining through the words of the people of Heaven: “Allah has forbidden both of them to those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb who ridiculed their religion and took it as an amusement, whom the simple worldly life deluded!”

Verses 46-49 form a parenthetical insertion within the dialogue between the “people of Paradise” and the “people of the Fire,” which began in verses 44-45 and continues in verses 51-52. However, the phrase at the beginning of verse 46—”Between them will stand a curtain.“—is thematically connected to verses 44-45. In our view, this phrase indicates that the conversation between the people of Paradise and Hell is not face-to-face; rather, they speak without seeing each other due to an existing barrier.

It should be clarified immediately that there is no connection between the “hijab” (curtain) mentioned in this verse and the “sur” (wall) mentioned in (Hadid/13). The “sur” in (Hadid surah) refers to an ordinary wall with gates, and the expression there is used metaphorically to evoke the image of a wall with the gates of Paradise in people’s minds. In contrast, the “hijab” (curtain) in the verse under discussion is, according to the symbolic narrative, like a curtain drawn between two groups of actors on a stage—in other words, a stage prop.

A’RAF

The word اعراف [a’raf] is a plural of paucity (jem-i killet) in the ef’al form and is the plural of عرف [‘urf]. Plurals in this pattern indicate that there are between 3 to 10 of that thing. However, none of the beliefs we categorized under false beliefs in the previous section titled “Beliefs About A’raf” were taken into consideration. It was merely referred to as “hill,” “bastion,” or “intermediate zone” and left at that point. At the very least, these expressions should have appeared in plural forms like “hills,” “bastions,” or “zones” in those works. In fact, it has been noted that such meanings attributed to a’raf in Lisan ul-Arab were put forward by commentators, not linguists.^[36]

URF

The word عرف [‘urf] means “knowledge” [science, wisdom/the ability to distinguish good from bad, right from wrong] and is generally used in this sense.^[37] Indeed, words like “oerf” (custom) and “ma’ruf” (known, good) are derived from this root meaning. However, the primary meaning of ‘urf’ is “a mound of sand, elevated ground, heap, or pile.” It is based on this original meaning that Arabs call a rooster’s comb and a horse’s mane ‘urf.’ ^[38]

In our analysis of Mursalat Surah, we reiterate our proposal here as well—that the word ‘urf should be understood by combining its original [initial] meaning with its applied [commonly used] meaning. We believe that if the word is interpreted as “Qur’anic verses sent in the form of clusters of knowledge [sets of knowledge, bundles of knowledge],” the subject will be correctly understood.

ASHAB-I A’RAF

According to our explanations regarding the words a’raf and ‘urf, ashab-i a’raf refers to “those who, even if minimally, possess knowledge about the Qur’an in this world and are familiar with the najms (verses) of the Qur’an.”

These individuals, by virtue of their Qur’anic knowledge, can discern who will enter Paradise and who will enter Hell. In our view, people who have learned at least ten najms from the Qur’an can distinguish between the people of Paradise and the people of Hell merely by observing their lifestyles, without needing any additional social knowledge or education. This is the message conveyed in the parenthetical statement placed between the conversation of the people of Paradise and the people of the Fire.

RECOGNIZING THEM BY THEIR SIMA (ALAMAT)

“by their sima”means “by their signs.” These signs are related to lifestyles such as “being a believer and God-fearing” or “being an infidel and wicked.” Those who know the fundamental parameters of both lifestyles can distinguish which people around them are destined for Paradise and which for Hell.

The word sima has been translated in most interpretations (tafsirs) and translations (meals) as “by their faces,” “by their facial features,” or “by the signs on their faces.” This applies to the occurrences of sima in the verses of Baqara/273, Muhammad/30, and Rahman/41. However, this word simply means “sign, indicator, mark, trace.” ^[39] In contrast, the word meaning “face, countenance” is wajh. Therefore, the expression “sign/mark on the face” found in translations corresponds to sima al-wajh. In our opinion, the meaning of the word sima is being confused with the expression simahum fi wujuhihim (“their mark is on their faces due to the trace of prostration”) in Fath/29. However, in Fath/29, the words sima and wajh are mentioned separately with their distinct meanings.

On the other hand, it is also incorrect and inappropriate to use the explanation about faces in Al-i Imran/106-107 and Zumar/60—where it is stated that some faces will turn white and others black in the Hereafter—in the interpretation of this verse. This, too, stems from the misinterpretation of the word sima.

COMPANIONS OF HEAVEN WHO HOPED FOR JANNAH(HEAVEN) BUT HAVE NOT ENTERED YET

The “companions of Jannah [Heaven]  who hoped for Jannah [Heaven] but have not entered yet” mentioned in verse 46, are not the ashab-i a’raf. This description applies to those around the “ashab-i a’raf” whose lifestyles bear signs that allow the “ashab-i a’raf” to recognize them as people of Paradise and greet them. The wording of the verse itself is a clear declaration that both the “ashab-i a’raf” and “companions of Jannah [Heaven]  who hope for Paradise but have not yet entered” are still alive, living in this world.

Following these explanations, verses 46-47 can be interpreted as follows:

“When people with even a little knowledge of the Qur’an observe those around them and recognize from their lifestyles [their faith (mumin) and piety(muttaqi)] that they are destined for Paradise, they admire them and express their admiration by saying, ‘Peace be upon you / How fortunate you are.’ Likewise, when these less knowledgeable people see others whose lifestyles [marked by infidelity and wickedness(fajir)] indicate they are destined for Hell, they pray not to be like them.”

Verses 48-49 express the efforts of the ashab-i a’raf to warn those they recognize as people of Hell.

Verse 49 is one that most translators and commentators (mufassirun) have struggled to resolve. The majority, unable to provide an independent interpretation (dirayah), simply accepted the explanations of their predecessors and resorted to inserting numerous parenthetical statements before and after the phrase “Enter Jannah [Heaven], there is no fear for you and you will not grieve…” to make sense of it. The excessive and inconsistent use of parentheses has neither satisfied anyone nor prevented the emergence of many misunderstandings on the subject.

In our view, if the sentence “Enter Jannah [Heaven], there is no fear for you and you will not grieve…” in verse 49 is taken as an exchange (badal) for the phrase “His mercy”—and there is no technical obstacle to this—then there remains nothing unclear, and the meaning aligns with our interpretation.

This statement refers to our Lord’s promise to grant His servants in Paradise a life free from fear and grief—that is, “Allah’s mercy.” Besides verse 35 in the passage under discussion, this divine mercy is also mentioned in the following verses: Baqara/112, 262, 274, 277; Al-i Imran/195, 170; Nisa/13, 57, 122, 124; Ma’idah/12, 69; An’am/48; Yunus/62; Zukhruf/68, 70; Ahqaf/13; Maryam/60; Mumin/40; Ya-Sin/26-27; Nahl/32; Hijr/46; Qaf/34; Fajr/29; Anbiya/86; Ankabut/9; Hajj/14; Muhammad/12; Fath/5, 17, 25; Saff/12; Tahrim/8; Taghabun/9; Talaq/11; Mujadilah/22.

⁵²Surely We had brought a Book as a guidance and mercy for those believers which We explained in detail with a complete knowledge.

⁵³What do they expect other than its fulfillment? When the day on which it will be fulfilled, those who never cared about it will say: “Truly the messengers of our Rabb brought the truth to us. Are there any intercessors to intercede on behalf of us? Or could we be sent back so we might do other than what we did?”. Surely, they had made themselves lose. And that which they invented have departed from them.

Verse 52 draws attention to the Qur’an and explains its characteristics and its effect on people. Additionally, it states that the Qur’an contains detailed explanations on every subject, and these detailed sections are not randomly arranged but are based on knowledge. From these statements, it is understood that every verse and every section of the Qur’an was revealed to provide a remedy for people’s troubles and to solve their problems.

Our Lord’s sending of prophets and revelation of scriptures as an act of His mercy has always been mentioned in the Qur’an alongside His attribute of “knowledge”:

¹Purified from all deficiencies is the One Who, by one night, made His servant walk from Masjid Al-Haram to Masjid Al-Aqsa, a side of which We blessed, so We might show him of Our Ayat/evidences/signs. Indeed, He is the One Who hears best and sees best.

(Al-Isra/1)

¹⁶⁶But Allah bears witness to that which He has revealed to you –He has revealed it with His knowledge-. And all the Ayat bear witness too. And Allah is sufficient as witness.

(An-Nisa/166)

 

TA’WEEL (تَأْوِيل)

In verse 53, “the Qur’an coming to the forefront” is expressed with the word ta’weel. The word ta’weel, derived from its root meaning [“returning back”], has evolved to mean “arrangement” [placing behind], that is, “sequencing in order like first, second, third…”, “ordering and determining” [adjusting], meaning “prioritizing and making one of the meanings primary.”^[40]

From the expression in the verse, it is understood that the day the Qur’an will come to the forefront is the “Day of Judgment.” Those who have learned the Qur’an in the order of its revelation also know that the Qur’an initially emphasized the “Day of Judgment” and the “belief in the Hereafter.” Moreover, this subject is one of the most frequently warned about in the Qur’an. In other words, the “Day of Judgment,” the day when the Qur’an will come to the forefront, is at the top of the subjects covered in the Qur’an.

On the Day of Judgment, the Angels (the Qur’an; revelations) will also bear witness:

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

(An-Naba 38-40)

^21-23Certainly not as you think! When the earth has been leveled with consecutive tremors, when the revelations which your Rabb questioned and sent have been set as witnesses rank upon rank, that day Jahannah [Hell] will be brought; that day man will realize but what good to him will it bring!

(Fajr/21- 23)

In these verses that convey the fate awaiting the infidels, the horror of the Day of Resurrection and human helplessness are expressed for the purpose of warning. On that day, the greatest witness will be the revelations sent by Allah. The divine scriptures will be lined up in ranks and bear witness about humans: “This is the True Day. So whoever wills may take refuge with his Lord. Indeed, We have warned you of an imminent punishment.”

The angels and the Spirit lined up in ranks to warn humanity are the books, that is, the revelations, sent by Allah to mankind.

Verse 53 also depicts one of the scenes of regret found in many verses.

Verse 54:

⁵⁴Indeed, your Rabb is Allah Who formed the heavens/universe and the earth in six phases, then established dominion on the greatest throne, covers the day with the ever pursuing night and created the sun, the moon and the stars as they are under His command. Know well that forming and maintaining systems belongs only to Him. Allah, Who is Rabb of all universes , how generous is He!

THE CREATION OF THE HEAVENS AND THE EARTH:

The word الخلق (khalq) mentioned in the verse does not mean “creation out of nothing,” as we explained in Surah Alaq, but rather carries the meanings of “ordaining, giving shape, arranging, and forming.” Therefore, it should be understood that when our Lord created the heavens and the earth, He gave them shape and brought them into order. Of course, it is the Almighty Allah who brings everything into existence from nothing. However, in our view, the reason our Lord used the word khalq in this context is to urge us to study and examine the heavens and the earth, and through the evidence obtained, to recognize—by the method of “reaching the Creator through His creation”—that He is the One who programmed the order of the universe. Our effort in Qur’anic studies to include and convey the discernible miracles related to the heavens and the earth is also a fulfillment of this duty entrusted to His servants.

In many verses, our Lord has drawn people’s attention with oaths, urging them to seek evidence pointing to Him not only in the heavens and the earth but also within their own inner selves (anfus). Among the proofs in the Qur’an that help us recognize our Lord, special emphasis is placed on the “heavens,” and it is stated that the khalq (arrangement) of the heavens is a greater feat than the khalq of man:

^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/3-4)

^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”.

(Al-i Imran/191)

⁵⁷Indeed, formation of the heavens/universe and the earth is greater than formation of the mankind. But most of the people do not know.

(Al-Mu’min/57)

So, when the heavens are researched and examined, a grandeur greater than that in the creation of man will be encountered, and by observing that grandeur, the magnificence of the Creator will be better understood. Everyone who recognizes the magnificence of the Creator by observing the grandeur in His creations will assign a name to that creative power in accordance with the sense of magnificence they perceive. Whatever name is given, all beautiful names belong to Allah. The One who created the grandeur in the heavens and in everything we can perceive with our senses, the One who established order, is Allah, our Lord. He is the One who created us and governs us according to a program.

SIX DAYS

As we explained in detail in our analysis of Qaf:38, “six days” means “six stages.” This expression refers to the stages in the formation of the universe and, consequently, the Earth, as well as their establishment into the existing order. In our view, the phrase “six days,” which appears in many places in the Qur’an, is among its miracles, and science is still occupied with researching these stages.

ARSH’S ISTIWA (ESTABLISHMENT OVER THE THRONE):

The expression “istiwa ala al-arsh” (استواء على العرش), which is a mutashabih (allegorical) statement, literally means “being established over the Throne,” and metaphorically means “possessing the highest rank and holding the greatest power.” ^[41]Since many verses declare that Allah is exalted above space, and this is rationally established, it is impossible that the literal meanings of the words are intended here. Therefore, Allah’s istiwa ala al-arsh signifies that Allah possesses the highest rank and holds absolute authority.

 

CREATION AND COMMAND BEING EXCLUSIVE TO ALLAH

Since the word “creation” (khalq) was discussed at the beginning of the analysis of the verse in question, we will briefly focus here on the word “amr” (أمر).

The word amr, which means both “command” and “affair/work,” if taken in the sense of “command,” then the statement that “command belongs solely to Allah” means “Allah issues commands to His creation and governs them.” In this case, the verse implies that “Allah will govern His creation Himself and will not delegate this authority to anyone else.”

If the word amr is understood not as “command” but as “affair/work,” then the verse refers to Allah’s will before creation, such as revelation, sending down angels, and similar divine acts. We believe it is more appropriate to consider both meanings together rather than prioritizing one over the other.

⁸⁵And they ask you about the Wahy. Say: “Wahy [Revelation] is of the affair of my Rabb. And you have been given nothing except a little knowledge”.

(Al-Isra/85)

 

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

(Ya-Sin/82)

 

 ⁴⁰When We intend something, Our word to it is only that We say, “Be!”. And it immediately is.

(An-Nahl/40)

 

⁴⁰Allah is the One Who has formed you, then provided for you, then takes your life and gives you life. Is there anyone from whom you associate with Him that does one of these? Allah is purified from what they associate with Him and high above them.

(Rum/40)

MUSAKHKHAR (SUBJUGATED)

This expression means “unable to resist Allah’s program,” ^[42] from which it is understood that the sun, moon, and stars cannot deviate from His system and were created incapable of doing so.

¹¹Then He established His dominion in the heavens/universe while it was smoke and said to it and the earth: “Come, willingly or unwillingly!”. And both of them said: “We have come willingly”.

(Fussilat/11)

Verses 55, 56:

⁵⁵Pray to your Rabb secretly/openly by exalting Him and lowering yourselves continuously. Surely, He does not like the transgressors. ⁵⁶And after being corrected, do not cause corruption on the earth. Pray to Him in awe and hoping for His mercy. Indeed, mercy of Allah is very close to those who do good.

In these verses directed at all believers, both the sublime attribute of Allah as “Rabb/Lord” [the Programmer] is emphasized—indicating that this characteristic should be kept in mind during supplications—and believers are taught the etiquette and method of prayer. Our Lord commands that our supplications to Him be performed with the triad of tongue, body, and heart. This manner of supplication has become established in society under the name “NAMAZ.”

The word “Namaz” passed from Hindi to Persian, and from Persian into Turkish during the Seljuk period. Its original meaning in Persian is “to bow respectfully before fire.” It is likely derived from the Sanskrit word “namaste,” meaning “to offer respect,” which itself may have originated from the word “nam,” meaning “to greet.” Both “nam” (greeting) and “namaste” (offering respect) are actions performed by bowing, as can still be observed in contemporary Indian culture.

The Persian meaning of the word “Namaz”—“to pray with reverence while bowing”—is expressed in Arabic and the Qur’an as بالتّضرّع الدّعاء [ed-du‘au bi’t-tezarru‘ = lowering oneself continuously in humble supplication].

The original term in the verse, تضرّعاً [tezarru‘an], is derived from the root ض ر ع [d-r-a] and belongs to the “tafa‘ul” form. The root meaning of the word is “to show humility and submission.” The word “tazarru‘an”, due to its grammatical position as a “hal” (circumstantial) element in the sentence, means “humility upon humility, lowering oneself continuously” (lower, much lower, much lower and lower).

Also in the original verse, the word “hufyeten”, connected with the conjunction  و (waw) and functioning as the second “hal” in the sentence, is derived from the root h-f-v and is among the “ezdad” (words containing two opposite meanings). Thus, it carries both meanings: “openly displaying, shining brightly” and “concealing.”

In this case, both meanings should be understood from the verse, and this duty must be performed in both situations.

As we mentioned above, the command “Pray to your Rabb secretly/openly by exalting Him and lowering yourselves continuously. (A‘raf/55)” expresses the form of supplication famously known as namaz (prayer). Let us reiterate once again that the namaz in the Qur’an was commanded—i.e., made obligatory—by this very verse. The source of ritualized supplication, namaz, is this verse. As we have stated many times before, the words “salât” have no connection to the commonly known prayer (namaz). According to this humble servant, this verse serves as the exegesis for the approximately two hundred verses in the Qur’an that address supplication. Therefore, it is incorrect to say that namaz is mentioned in only one verse in the Qur’an. Every verse in the Qur’an about supplication refers to namaz. We should also perform every supplication of ours in a manner of tazarrru (humble entreaty).

As we explained in the introduction, the meaning of the word “namaz” in Persian—”to pray with reverence by bowing”—is expressed in Arabic and the Qur’an as بالتّضرّع الدّعاء [ed-du‘au bi’t-tazarru‘ = humbly and continuously; beseeching while constantly lowering oneself]. Indeed, the main outlines of this ritual have been transmitted to us from the Messenger of Allah (Rasulullah). However, some of these have been diverted from their original meaning and concept.

As understood from the verse, in supplication with tazarru (during prayer—the moment of supplication in the presence of our Lord), a continuous state of humility must be displayed.

This display of humility can be either open—demonstrative—or hidden. Our Lord has used the term “hufyeten” here. This word is from Ezdat (words that carry two opposite meanings). In the verses commanding infaq (Baqara: 274, Ra’d: 22, Ibrahim: 31, Nahl: 75, Fatir: 29), it is stated as “sirren ve alaniyeten” (secretly and openly) and “sirren ve cehren” (secretly and publicly), indicating that infaq can be given both privately and openly. Based on these expressions, our opinion is that obligatory acts of worship should be performed openly, while voluntary acts (tatawwu) should be done in secret. This is because there is no ostentation (riya) in obligatory(fard) acts, whereas voluntary acts may carry the suspicion of riya (show-off/hypocrisy).

One must reflect on how supplication with tazarru (humility) should be performed. Our Lord has not described it. Rumors such as “Jibril (Gabriel) taught the Prophet how to pray” are false and incorrect. Therefore, how should a person display humility while supplicating to his Lord? He must think deeply and determine this for himself. Indeed, the Messenger of Allah (Rasulullah) did the same. There was also the customary practice inherited from the past. We can perceive this from practical life.

Consider the preparations made by: An unemployed person before someone who will give him a job, a distressed person before someone who will relieve his suffering, a guilty person before someone who will pardon him, a debtor before someone who will provide him credit. Then, let us think: With whom are we about to meet? Before whose presence are we going to stand?

The Owner of the heavens and the earth, the entire universe—the One in whose dominion we live, to whom we are perpetually in need, who sent us into this world and will return us to Himself whether we will it or not. The air we breathe, the water we drink, the land from which we derive sustenance—He is the Owner of all. The true Master of all living and non-living beings placed at our service on earth, the One who created us, sustains us, sees everything within us and about us, knows and hears all. The Owner of everything, the Granter of all requests, the Master of Paradise and Hell, the Forgiver of sinners, the One who will aid us, whose pardon is limitless, who shows us mercy, disciplines us, and if necessary, crushes us—and who will bring us before Him for reckoning whether we desire it or not—we are about to stand in the presence of ALLAH. (Here, we should contemplate our Lord with all the attributes mentioned in Al-Asma al-Husna).

This way of thinking is referred to in Islam as “DHIKR (Arabic: ذِكْر); the remembrance and recollection of Allah.” Allah is not to be remembered in the traditional sense of repeating “Allah, Allah, Allah…” but rather, as guided in Al-Baqara: 200, “remember Allah as you remember your fathers, even with greater remembrance. “ That is, what is sought from Allah should be asked for as one would ask from a father; respect should be shown as one would offer respect to a father, with the same sense of reciprocation and reverence. The significance of a father to his children should be deeply contemplated, and based on this father-child relationship, the bond between Allah and His servant should be considered when supplicating to Him.

The dhikr (remembrance) of Allah leads the servant to pray and beseech Him. And the servant opens his heart to his Lord:

^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”.

¹⁹⁵And, their Rabb responded to them: “Surely, I never let the deed of any worker among you get lost, whether male or female –that you all are same-. Therefore, those who emigrated, were driven out from their homes, were harmed in My cause, who fought and are killed; I will definitely remove their evil deeds from them and admit them into the gardens of Jannah [Heaven/Paradise], underneath of which rivers flow, as a reward from Allah. And Allah is the One Who has the good of the reward with Him”.

Al-i Imran/ 190-195)

We, too, did the same—we remembered our Lord with all His attributes as mentioned in Al-Asma al-Husna (the Most Beautiful Names), and we also reflected on our own state and position. In this state, how can one stand before his Lord?

In truth, a good psychologist, an actor, or a skilled drama director could explain this very well—they could choreograph it. Still, we will exercise our minds as best as we can:

• Standing respectfully with bowed head,
• With ta’dhim and takbir [glorifying Allah, declaring that He is greater than all things, offering praises],
• Bending at the waist,
• Prostrating on the ground,
• Kneeling in His presence with a bowed head,
• Raising the face and eyes toward the sky. (During supplication, “Sama” (Arabic: سَمَاء) represents the ultimate beyond. Al-Baqara: 144, Al-Mulk: 16–17) When servants are in expectation from their Lord, they turn their faces toward Him.

…………..

 

²²There will be faces which will be radiant on that day; at that moment; ²³looking at their Rabb; expecting favor from their Rabb.

(Al-Qiyamat/ 22, 23)

• Or looking down in embarrassment.

All of these are ways of constantly displaying humility. All of them can be performed together, or depending on the circumstances, only a few may be done. Indeed, the essential elements of the prayer performed today have been transmitted to us from the Messenger of Allah (Rasulullah). However, over time, the additions made by sectarians (mezhepci) and factionalists (meshrepci) have distanced the practice from its original form.

Over time, some have imposed certain conditions regarding prayer, saying: “If even one of these is missing, the prayer becomes invalid. The wajibs (obligatory acts) are the second-level strong components of prayer. If the fard (mandatory) elements of a prayer are complete, the prayer is still considered valid even if the wajibs are missing, though it becomes deficient. If one intentionally neglects the wajibs, they commit a sin, but the prayer remains complete.”

The Etiquette of Supplication

Much has been said about the manner of conduct during supplication. However, relaying all of it serves no benefit, because the only criterion to be considered in this matter is what Allah has made known. Therefore, we confine ourselves to conveying the following verses and the rules they contain, being certain that our Prophet never deviated from them:

³²And do not wish for that which Allah has given more to some of you. There is a share for men from what they have been made to earn. There is a share for women from what they have been made to earn as well. And ask Allah of His bounty. Surely, Allah is the One Who knows all best.

(An-Nisa/32)

¹³⁴Whoever desires the reward of this world; let him know that the reward of this world and Akhirat [Afterlife] is only with Allah. And Allah is the One Who hears very well, sees very well.

(An-Nisa/134)

²⁹Say: “My Rabb has commanded justice and equity. And turn your face; yourself to Him at every masjid’s [school] nearby; in public and invoke your Rabb by purifying the religion only for Him. You will return to Him as He created you first.

(Al-A‘raf/29)

¹⁸⁰And the best names belong only to Allah. Then, call Him with those names. And abandon those who deviate concerning His names. They will soon be recompensed for what they have been doing.

(A‘raf/180)

²⁰⁵And always remember your Rabb within yourself with a voice which is not loud, fearing and lowering yourself and do not be of the apathetic!

(A‘raf/205)

¹⁸⁶And when My servants ask you about me, know that I am very close. I respond to the invocation of the supplicant when he invokes Me. Then, let them respond to Me and believe in Me so they may reach the maturity of being able to  distinguish between good and evil.

(Al-Baqara/186)

⁶⁰And your Rabb said: “Call upon Me, supplicate so I will respond. Surely, those who disdain worshipping Me will soon enter Jahannah [Hell], being despised”.

(Al-Mu’min/60)

^89,90And Zachariah; when he called to his Rabb: “My Rabb! Do not leave me alone; You are the best of inheritors” and We responded for him. And We bestowed him John. And We amended his wife/made her that she could give a birth. Indeed, they were racing in good deeds, and supplicating Us in hope and as being ideal people. And they felt a deep respect to Us.

(Al-Anbiya/90)

³Once upon a time, he called out his Rabb in secret. ^4-6He said: “My Rabb! Truly my bones have weakened and loosened and my head have flamed up with so many grey hair. But never have I been unhappy in my supplication to You. And I truly am worried about my successors, my relatives/my cousins. My wife is infertile. Therefore, bestow me from Yourself a familiar person who will help, protect, who will inherit me and inherit the family of Yakub [Jacob]. My Rabb! Make him acceptable for You/Make him the one with whom everyone will be pleased!”.

(Maryam/3-6)

The Messenger of Allah (Rasulullah), who was the first to submit to divine principles, the first to implement them, and who was nurtured by revelation, also said to his audience: “O people! Be gentle with yourselves [do not raise your voices]! For you are not calling upon one who is deaf or absent [gaib/someone far away, unaware of you]. Rather, you are supplicating to Allah, the All-Hearing, the All-Seeing!” He did not consider it appropriate to make supplications in a rhymed, formulaic, or clichéd manner.

When the translated verses are taken into account, the etiquette and rules that should be observed in supplication can be listed as follows:

• When making supplication, Allah should first be remembered with His supreme attributes and praised, after which personal requests may be expressed. The supplication taught in Surah Fatiha is the finest example of this.
• Supplication should be made using Allah’s most beautiful names. For our Lord has commanded: “And the most beautiful names belong to Allah, so call upon Him by them.” (Al-A‘raf 180) Thus, He has instructed us to invoke Him by His most beautiful names. Indeed, when we examine Ash-Shu‘ara 78-82, we see that the Prophet Ibrahim (Abraham) also supplicated to Allah by addressing Him with His Asma al-Husna (Most Beautiful Names):

⁷⁷They are my enemies; except Rabb of all universes. ^78-82He is the One Who formed me. And it is He Who guides me to the righteous path. And He is the One Who makes me eat and drink. He is the One Who cures me when I am ill. And it is He Who will take my life and resurrect me. And He is the One Who, I hope, will forgive me for my sin on the day of religion.

(Ash-Shu’ara/77-82)

• Supplication (dua) should be made sincerely, with hope, fear, and trembling. We are of the opinion that the best times to apply this rule are during the night and pre-dawn (sahar) hours, when one is free from daily distractions. We also believe that making supplications collectively can be effective in reviving feelings of sincerity and excitement.
• Supplication should not be made only with the tongue but also with the heart and the entire body language. However, the limits (hudud) set by Allah must not be transgressed in supplications, for our Lord has clearly stated that He does not love those who exceed the limits.
• One should not strive for literary embellishment in supplication, nor use rhymed or artificial expressions, and should avoid affected manners.
• Supplication must be made with absolute certainty that it will be accepted by Allah.

No harm should be wished upon anyone in supplication, and unjust or unreasonable requests should not be made. Supplication should be of the kind mentioned in the Qur’an and approved by Allah—such as seeking forgiveness for sins, repelling and covering evils, the taking of one’s soul in faith and in the company of the righteous, not being disgraced on the Day of Judgment, seeking guidance, the acceptance of repentance, having righteous offspring, the ability to do good and virtuous deeds, protection from the punishment of Hell, and asking for knowledge and health.

When these rules found in the supplication verses are taken into account, it becomes clear that the rehearsed, theatrical performances accompanied by artistic displays in mosques, on television and radio, and at various ceremonies—where commands are practically rained down upon Allah—are not true supplication.

In these verses, which are directed at all believers, both the sublime attribute of Allah as “Rabb” (رب) [the Sustainer, the Programmer] is emphasized, indicating that this characteristic should be kept in mind during supplications, and the etiquette and method of supplication are taught to the believers.

There are many examples in the Qur’an indicating that the most accepted supplications are those made in private.

EXCEEDING LIMITS IN SUPPLICATION (DUA):

Exceeding limits in supplication is a behavior that should not occur within the framework of supplication etiquette. For example, making supplications for illegitimate, unnecessary, or meaningless things, or asking from Allah while lying idle without effort or striving, are examples of exceeding limits in supplication. Apart from these, there are also situations where one unknowingly and unconsciously exceeds limits, which occurs in supplications made using pre-written templates belonging to others or in languages and words whose meanings are not understood. In our view, a person should make supplication more from their heart and soul than from their tongue.

CAUSING CORRUPTION ON EARTH AFTER IT HAS BEEN SET RIGHT

As our Lord has stated, the heavens, the earth, and all beings—including humans created in the most beautiful form—have been brought into existence in a flawless order:

¹⁰And surely, We placed you on the earth and gave you livelihood; how little you repay for the blessings you are given!

(Al-A‘raf/10)

³⁶Thereafter, Satan; Iblis/thinking ability slipped them out of there, took them out from the environment they were in. And We said: “Descend, being enemies to each other, there will be a place of settlement and an enjoyment for you until a certain time”.

(Al-Baqara/36)

Despite our Lord sending messengers and revealing scriptures to save humanity from this state, mankind has polluted nature, shed blood, and caused corruption and chaos on earth. Our Lord again sent messengers and revealed scriptures, thereby preventing corruption and setting the earth right. The message conveyed in this verse with the expression “do not cause corruption on earth after it has been set right” is as follows: “After this, follow your Lord’s messenger, heed the revelation, do not spread corruption on earth, do not create chaos, and do not allow enmity among yourselves!”

 

Verse 57:

⁵⁷And He sends winds as harbingers of good tidings/distributors/spreaders before His mercy so you may remember. When those winds bear the rain clouds, He sends them to an arid land, then We make them pour water. Thus We make every kind of crops grow. Thus We will resurrect the dead.

This verse also speaks of the plans and programs our Lord has made with His attribute as “Rabb” (رب) so that mankind may live a comfortable life. The expressions in this verse appear in many other verses with additional details:

⁴⁶Among His evidences/signs is that He sends winds as harbingers of good tidings so He may make you taste of His mercy, ships may sail by His command and you may seek provision of His bounties so that you may repay for the blessings that you have.

(Rum/46)

²⁸And it is He Who sends down the rain and spreads His mercy after the people have despaired. And He is the One Who is praiseworthy, is the familiar Who helps, guides, protects.

(Ash-Shura/28)

⁵⁰Then, observe the effects of the mercy of Allah; how He gives life to the earth after its death! Indeed, He definitely resurrects the dead and He is the One Who is competent over everything.

(Rum/50)

³³And dead earth is a sign for apathetic people. We have given life to it and brought grains forth from it and they eat from it.

(Ya-Sin/33)

Verse 58:

⁵⁸And plants of the good region grow by permission/knowledge of your Rabb; and on the bad lands grows nothing but useless vegetation. Thus We explain the Ayat in different ways, over and over, for a people who repay for the blessings given to them.

The analogy in this verse is meant to explain the difference between a good person and a bad person. The difference between fertile/good land that receives rain and, by Allah’s permission, yields the finest plants, and barren/bad land that produces nothing but useless weeds and thorns, is a comparison that those living in the Arabian geography can particularly understand well.

What should be understood from this metaphorical comparison is: A good [faithful, knowledgeable] person is one who benefits themselves, their family, their community, and their country, and their deeds are good. A bad [faithless, ignorant] person, however, is one who harms themselves, their family, their community, and their country, and such a person only does evil deeds. No benefit comes from them. Comparisons between good and bad people are also made in other verses:

^26-28And Noah said: “Do not leave even a single one from those infidels who walk around in this place; those who consciously deny the divinity of Allah and the fact that He is Rabb. Indeed, if You leave them, they will lead your servants astray from the path and they will beget children who will only do evil deeds while they stuck in evil by disbelieving in the religion-faith and who are infidels; who consciously deny the divinity of Allah and the fact that He is Rabb. My Rabb! Forgive all of us/me, my mother and father, those who enter my house as a believer and believing men and believing women! And increase those who do wrong; act against their own good by associating others with You only in destruction”.

(Noah/26-28)

^24,25Have you not seen; never thought how an example Allah has presented? A good word is like a good tree roots of which are fixed firmly and branches of which are in the sky and which yields fruits all the time by permission/knowledge of its Rabb. And Allah gives such examples to the people so they may be reminded.

 

²⁶And an example of an evil word is like a bad tree that is uprooted from the earth and does not have any possibility for stability.

(Ibrahim/24-26)

In social relations, especially in neighborly relations and pre-marital relationships, these measures should be taken into account, and individuals who will benefit society should always be nurtured. This is what our Lord demands from us in this verse.

Parables, which play an important role in education and instruction, are also highly effective in delivering warnings. For this reason, many parables are included in the Qur’an, and these stories are repeated many times.

THE BENEFITS OF THE PARABLES IN THE QUR’AN:

It is clearly understood from the style of the stories in the Qur’an that these narratives are not told for the purpose of providing historical knowledge but rather for giving advice. According to our observations, the parables in the Qur’an provide the following benefits to the people who will benefit from the advice:

• The stories in the Qur’an show that prophets are not sprang ups by conveying the knowledge that prophets have come and gone in the past.
• The parables in the Qur’an teach that the duty of all past prophets was merely to “convey” and “advice.”
• The parables in the Qur’an inform that Allah’s messengers were always opposed by the notable figures [mele (المَلَأ)] of the communities to which they were sent.
• The parables in the Qur’an serve as a reminder and warning to those who oppose the Prophet’s message and seek to hinder him, by giving examples from the past (some of which they themselves know) about how they will pay the price for this attitude.
• The parables in the Qur’an reassure the Prophet and his followers by informing them that the situation they face is similar—indeed, largely identical—to what occurred between previous prophets and their communities. Moreover, by conveying that Allah’s messengers have always prevailed, these stories instill determination in them and strengthen their morale.

As we learn from the Qur’an, all prophets called people to worship the One Allah, to avoid taking deities besides Allah, and to believe in the Day of Judgment. However, especially those who possessed wealth, property, and status opposed them and rejected the messages they conveyed. When the warnings of the messengers proved futile, the Almighty Allah severely punished these stubborn deniers.

³⁶Before them, We manipulated, destroyed many generations who were greater than them in power. So that they explored throughout the lands. Is there any place to escape?

(Qaf/36)

⁸²Do they not travel across the earth and see how was the end of those before them? They were more numerous than themselves and greater in strength and in soundness of their traces on the earth. But that which they earned did not avail them.

(Mu’min/82)

If one remembers, the destruction of the deniers (infidels) was also mentioned in verses 4-5 of this surah with the expressions: “And We manipulated, destroyed many cities. Our punishment came to some of them at night when they were asleep and to some of them during the day while they were resting. When Our punishment came to them, their declaration was nothing except that they said “We were truly the ones who did wrong to themselves by associating others with Allah!”

The parables of some of the tribes who met the same “fate [end]” are also narrated in this surah starting from this verse, with the people of Noah (Nuh) being the first example.

PROPHET NOAH AND HIS PEOPLE

Verses 59-60:

⁵⁹Indeed We sent Noah as a messenger to his people and he said to them: “O my people! Worship Allah, no deity is for you but Him. Truly, I fear the punishment of a great day which will be against your own good that will come upon you”.

 قَالَ الْمَلَأُ مِنْ قَوْمِهٖٓ اِنَّا لَنَرٰيكَ فٖي ضَلَالٍ مُبٖينٍ ﴿٦٠﴾

⁶⁰Chiefs of his people said: “We see you in an explicit astray”.

In the sixtieth verse, it is explained that the elite of Noah’s people—that is, the Mele (الْمَلَأُ)—denied him, saying, “We see you in an explicit astray” References to the Mele of Noah’s people are also found in Hud 27 and 38.

Here, the word “الْمَلَأُ (mele)” appears as “السَّمَاءُ (sema)” in Surah Al-Qamar. Our explanations are in Surah Al-Qamar.

Verses 61-64:

^61-63And Noah said: “O my people! There is no straying in me. However, I am a messenger sent by Rabb of all universes. I convey to you the truth which my Rabb sent, remind you and I know from Allah that which you do not know. Have you wondered that a reminder/a book has come to one from among you who would warn you so you may enter under the guardianship of Allah and receive mercy?”.

⁶⁴Then they denied him, so We saved Noah and those who were with him in the ‘TAWHEED – ISLAM RELIGION,’ and We plunged those who denied Our Ayat  into disasters and utterly devastated them! Truly they were a blind people.

The verse is generally translated as: “So they denied him, and We saved Noah (Nuh) and those with him in the ship, and drowned those who denied Our signs. Indeed, they were a blind people.”

To correctly understand the subjects of Prophet Noah (Nuh) and his people in the Qur’an, we must determine the literal and metaphorical meanings of the words “فُلْك (fulk)” and “غَرَق (ghark)” in this verse.

“FULK” (فلك – Fulk)

The word “فلك Fulk” means a “small” ship. In Turkish, we use the form “FILIKA” for this word. Filika is a term used in maritime and entered the Turkish language from the Italian word “feluca.” Its meaning is “LIFEBOAT.”

The word “feluca” is also known in Italian as “feluca” or “falucca” and refers to a type of small, sailboat. The origin of this word traces back to the Arabic word “فلوكة” (falukah). In Arabic, this word means a small boat or dinghy. Thus, the word “feluca” passed into Italian from Arabic.

In Al-Mu’minun/27, it is said, “Board/come into it.”

From our understanding of the verses, the word “فلك (fulk)” in the verse represents the religion of Islam. Indeed, later it will come with the attribute “مشحون (mashhun)” (a ship fully and perfectly equipped with all necessary provisions and fittings). Here, the “فلك (fulk – ship)” is the symbol of the monotheistic/Tawheed religion of Islam.

In Nuh/28, it is stated: “My Rabb! Forgive all of us/me, my mother and father, those who enter MY HOUSE as a believer and believing men and believing women! And increase those who do wrong; act against their own good by associating others with You only in destruction”

رَبِّ اغْفِرْ ل۪ي وَلِوَالِدَيَّ وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِن۪ينَ وَالْمُؤْمِنَاتِۜ وَلَا تَزِدِ الظَّالِم۪ينَ اِلَّا تَبَارًا ﴿28﴾

As seen in this verse, the expression “ship (fulk)” is not used to represent the religion of Islam; instead, the word “MY HOUSE” is employed.

Here, فلك (fulk – ship), as we also use in Turkish, refers to the ‘Ship of Salvation.’ In the parable of Noah, the religion of Islam is symbolized as ‘Fulk.’ Indeed, in another verse, the religion of Islam is symbolized as ‘السِّلْمِ (SILM).’

يَٓا اَيُّهَا الَّذٖينَ اٰمَنُوا ادْخُلُوا فِي السِّلْمِ كَٓافَّةًࣕ وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِؕ اِنَّهُ لَكُمْ عَدُوٌّ مُبٖينٌ ﴿٢٠٨﴾

The expression ‘س ل م (SILM)’ means “ دَارِ السَّلَامِؕ (dar us-salam – the Abode of Peace).’ In the verse, it is commanded: ‘Enter “ دَارِ السَّلَامِؕ (dar us-salam) entirely.'”

Yunus/25:

وَاللّٰهُ يَدْعُٓوا اِلٰى دَارِ السَّلَامِؕ

In (the verse), the monotheistic/Tawheed religion of Islam preached by Prophet Solomon is described as a صرح SARH (palace).

قٖيلَ لَهَا ادْخُلِي الصَّرْحَۚ فَلَمَّا رَاَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَنْ سَاقَيْهَاؕ قَالَ اِنَّهُ صَرْحٌ مُمَرَّدٌ مِنْ قَوَارٖيرَؕ قَالَتْ

رَبِّ اِنّٖي ظَلَمْتُ نَفْسٖي وَاَسْلَمْتُ مَعَ سُلَيْمٰنَ لِلّٰهِ رَبِّ الْعَالَمٖينَࣖ

⁴⁴It was said to the queen, “Enter the palace/pure religion where is nothing concealed, obscure and all things are shown clearly!” When the queen saw the pure religion, she carefully examined it again and again, scrutinized it, and revealed all the secrets of her past life. Solomon said: ‘This is the pure religion meticulously derived from Allah’s revelations.”⁴⁴….And the Queen said: “My Rabb! I have truly been acting unjustly to myself. With Solomon, I have become Muslim for Allah, Rabb of all universes” (An-Naml/ 44)

In conclusion, the فلك FULK (ship) that Noah built and entered with his followers to attain salvation is ‘THE RELIGION OF ISLAM’.

GHARK (غَرْق)

The word “ghark” (غَرْق) is generally understood to mean “drowning in water.” However, in all classical lexicons, it is found to carry the absolute meaning of “sinking”—used in contexts such as “sinking in water, sinking into debt, or sinking into calamity,” depending on the object it takes.

Here, the sinking and drowning of Noah’s people does not refer to sinking or drowning in water; rather, as clarified in Saffat: 76, it signifies sinking into calamity—being overwhelmed by disaster. As explained in Hud: 39, it is the punishment of disgrace.

Hud/39:

فَسَوْفَ تَعْلَمُونَۙ مَنْ يَأْت۪يهِ عَذَابٌ يُخْز۪يهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُق۪يمٌ ﴿39﴾

– You are going to know to whom that humiliating punishment will come and upon whom that perpetual punishment will descend –

Saffat/76:

وَنَجَّيْنَاهُ وَاَهْلَهُ مِنَ الْكَرْبِ الْعَظٖيمِؗ

⁷⁶And We saved him and his family, those who were close to him, those who believed from that great affliction.

In short, because Noah and those with him were in the Rescue Ship—that is, in the religion of Islam-Tawheed—they were saved from the great calamity and the punishment of infamy.

THE UNCHANGING MISSION OF THE MESSENGERS

The unchanging mission of the prophets has also been explained in verse 62 through the words of the Prophet Noah: The delivery of the risalah (prophetic message) and admonition [explaining the revealed revelations and giving advice]…

In verse 64, the word ‘ameen (عَمِينَ) is used for Noah’s people, and this word is different from a’ma (أَعْمَى) which means physical blindness. The word ‘ameen expresses the blindness of spiritual vision (basirah) and the permanence of this blindness. What spiritual blindness means can be better understood with the help of the following verses:

⁶⁷But the one who has repented, believed and done amendatory deeds; he may hope to be among those who will reach the salvation.

(Al-Qasas/66)

 ¹⁰⁴Surely, there has come upon you from your Rabb the information that will open your eyes,make you follow the righteous path. Then, whoever sees the truth, its benefit is for himself and whoever is blind, its harm is for himself. I am not a watcher upon you!”

(Al-An’am/104)

THE PROPHET HUD AND THE PEOPLE OF ‘AD

Verses 65-72:

⁶⁵Surely We sent to the people of Ad their brother, Hud, as a messenger. And he said:” O my people! Worship Allah, no deity is for you but Allah. Will you not enter under the guardianship of Allah?”.

⁶⁶Chiefs among his people who were infidels, those who consciously denied the divinity of Allah and the fact that He is Rabb said: “We see you as an retarded/ignorant person and we really think that you are a liar”.

^67-69Hud said: O my people! I am no retarded nor ignorant, however I am a messenger sent by Rabb of all universes. I convey to you what my Rabb sent and I am a trustworthy adviser for you. Are you really surprised that a reminder/a book has come to a man from among you for you so he may warn you? And remember that He made you successors of the people of Noah, and He increased you in stature at formation. Remember the blessings of Allah so you may succeed”.

⁷⁰Then they said: “Have you come to make us to worship Allah without associating others with Him and leave what our ancestors worshipped? Then, if you are among the truthful, bring us that with which you threaten us!”.

⁷¹Hud said: “Punishment and defilement from your Rabb have set down upon you. Do you dispute with me for the names for which Allah sent no evidence and which your ancestors invented? Then wait; indeed I am one of those who wait, with you!”.

⁷²Upon this, We rescued Hud and those with him, with Our mercy from Us. And We eliminated those who denied Our Ayat and who did not believe.

What happened between the people of ‘Ad and the Prophet Hud, which we have covered extensively in the analysis of Surah Fajr, is remarkable in that it resembles what happened between our Prophet and the people of Makkah. Against the call for tawhid made by the Prophet Hud, the people of ‘Ad accused him of lacking wisdom and being ignorant, persisted in the religion of their ancestors, and challenged the torment of Allah by refusing to believe it would come.Similarly, the Meccans, in response to the call for oneness, accused the Prophet of being insane or possessed by a demon, and stubbornly clung to the religion of their ancestors:

^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!”

(Sad/5)

The people of ‘Ad took their resistance even further and challenged the torment they did not believe would come. However, the result was devastation for them. This story is presented as an example for the Meccans, who displayed similar behavior, warning them not to share the same “end” as the people of ‘Ad.

The term “دَابِرَ (Dabir)” mentioned in the 72nd Ayah appears in Surah Adh-Dhariyat as “الْعَقِيمَ (Akiym).” Since the meaning of these words signifies “WE CUT OFF THEIR POSTERITY,” it is understood that they were erased from history over a specific period.

THE KHALIFAS(SUCCESSORS) AFTER THE PEOPLE OF NOAH

The word “Khalifah” (خَلِيفَة) means “one who comes after, succeeding another in time and taking their place.” ^[43] Based on this, the expression in the 69th verse indicates that after the people of Noah lived and were destroyed in a certain region, the people of ‘Ad settled there and were aware of this fact. Indeed, the statement of the Prophet Hud—“and He increased you in stature at formation.”—shows that the people of ‘Ad possessed solid enough knowledge to make a comparison between themselves and the people of Noah.

The reference to “stature” in the words of the Prophet Hud could, according to the literal meaning of the words, describe a structural difference between the two peoples in terms of physical build, or it could also signify a difference in tools, resources, and power. In short, this statement from the Prophet Hud suggests that the people of ‘Ad were stronger than the people of Noah either in physical form and equipment—or in both respects.

In the 71st verse, the Prophet Hud says: “Do you dispute with me for the names for which Allah sent no evidence and which your ancestors invented?” This highlights that the idols worshipped by this deviant people were nothing but empty names—”they have a name but no real existence.” The fact that the functions attributed to these idols were mere false designations is also mentioned in Surah Yusuf:

^37-41Joseph said: “I will inform you of its interpretation before a food that is provided to you comes to you. This is a part of what my Rabb has taught me. Surely, I have left the religion, lifestyle of a people who do not believe in Allah – they are the ones who consciously deny; disbelieve in Akhirat [Afterlife]-. And I have followed the religion, life principle of my ancestors, Abraham, Isaac and Jacob. It is not for us to associate anything with Allah. This is a bounty of Allah to us and the people. But most of the people do not repay for the blessings they are given. O my companions of prison! Are many individual rabbs better or Allah, the One and the Only, owner of all things, the prevailing? Those whom you worship from among those that are inferior to Allah are nothing but some names that you and your ancestors invented. Allah has sent no evidence about worshipping them. Judgment belongs only to Allah: He commanded you to worship none but Himself. This is the correct/protecting religion. But, most of the people do not know. O my companies of prison! One of you will offer wine his master again. And the other one will be driven out from city life, he will do agriculture in the farms, he will work in the stone pits and birds will eat him from his head. The matter has been decreed about which you inquire”.

(Yusuf/37-41)

 

Regarding the idols worshipped by the people of ‘Ad, which were nothing but names, a foreign source provides the following information:

The people of ‘Ad had four deities named Sakiye (ساقية), Hafiza (حافظة), Razika (رازقة), and Salime (سالمة). They believed that the first brought rain, the second protected them from all dangers, the third provided sustenance, and the fourth healed them when afflicted by illness.^[44]

Examples of idols consisting of names from the period when our Prophet preached, include ‘Uzza (عزّى), derived from al-‘Izz (العزّ) and,  al-A’azz (الاعزّ), and al-Lat (اللات), derived from “ilah (إله)”. Even those who believed in them were aware that these idols had no real function. These deities, which are merely names, could neither create nor govern anyone, nor could they grant dignity, honor, or power to anyone.

⁷³O people! An example is presented, now listen to it: Even if those whom you invoke from among those that are inferior to Allah gather together, they can never form a fly. And should the fly harm them, they can not save it. Weak are the demanded and the demander.

⁷⁴They have not appraised Allah properly. Surely, Allah is very powerful, almighty.

(Al-Hajj/73-74)

THE PROPHET SALIH AND THE PEOPLE OF THAMUD

Verse 73-79:

⁷³Surely, We sent Thamud their brother Salih as a messenger. He said: “O my people! Worship Allah, no deity is for you but Allah. Your Rabb has sent you a clear evidence. This camel/social relief and support principle of Allah is an Ayah for you; So let it graze on the earth of Allah, do not touch it with evil, or you will be seized by a grievous punishment. ⁷⁴And remember that He made you successors of the people of Ad. And placed you on the earth: You build palaces from its plains, you carve its mountains as your homes. Then remember the blessings of Allah and do not transgress on the earth, being the ones who cause corruption”.

⁷⁵And chiefs among his people who were arrogant said to those who have believed, who looked weak among them: “Do you really know that Salih is truly a messenger sent by Rabb? They said: “We certainly believe in what is revealed through him!”.

⁷⁶Those who were arrogant said: “We are the ones who consciously deny what you believe in!”. ⁷⁷Then they rapidly depleted the resources that maintained those social relief and support facilities and disobeyed their Rabb insolently and said: “O Salih! If you are the messenger as you say, bring us with what you threaten us!”.

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

⁷⁹Then Salih turned away from them and said:” O my people! Surely I have conveyed what my Rabb sent and I have advised you, but you do not like those who advise”.

The Thamud people are also mentioned in the surahs Fajr, Najm, Shams, Buruj, Qaf, Qamar, and Sad, and some information about this community was provided in the analyses of these surahs. Believing it would be beneficial, we reiterate here the part related to the term “Thamud.”

THE TERM “THAMUD”

Most Arabic linguists agree that the word ثمود [Thamud] is not of Arabic origin and, therefore, is not declinable.

Some linguists, however, argue that the word is Arabic and derived from the root smd. The word ثمد [smd] means “water without substance [mass]” and is used to denote “scanty water” or “dew or frostwater.” Additionally, water cisterns, pits with little water, or excavated pits where no water is found are also expressed with the word semd.^[45]

 

If the word “Thamud” (Semud) is accepted as a word derived from the root smd, it means “those with scarce water.” However, based on the apparent meanings of the expressions “camel” and “water distribution” in the story of the Prophet Salih, it would be incorrect to assume that the Thamud people were condemned to rely only on dew, rainwater, cisterns, or wells with little water, or to view them as a small tribe composed of a few Bedouins. Because, as understood from other verses of the Qur’an, the Thamud people were a great civilization and a numerous nation.

Furthermore, the camel mentioned in the story should, in our view, be interpreted metaphorically rather than literally. In ancient societies dependent on agriculture and livestock, slaughtering a five-year-old she-camel [an-naqah] at the peak of her productivity—one considered even more valuable than children—would be illogical. Moreover, in the verse, this camel is described as “Allah’s camel.” As we explained in our analysis of Surah Ash-Shams, attributing the camel to Allah signifies that no one could claim ownership over it, just like “Allah’s House” [Baytullah], meaning the camel belonged to no individual but to all people, as public property.

The statement at the end of verse 74, “So remember the favors of Allah and do not commit excesses in the land as corrupters,” indicates that after the people of ‘Ad, an order was established in that region. The warning given was to prevent that order from being disrupted and chaos from arising. In our view, this indirectly emphasizes that where there is no order [justice], chaos is inevitable, and the foundation of governance [the state] is justice.

The word “jathimin” (جاثمين), which we translated as “they fell on knees” in verse 78, means “those who sit motionless on their knees, feeling nothing,” reflecting the utter devastation that befell the Thamud people.^[46]

From the expression in verse 79, “Then (Salih) turned away from them,” it is understood that after this event, the Prophet Salih no longer visited them, did not help them, or had no further interaction with them, and instead departed from them.

Also, in verse 79, the statement of the Prophet Salih: ”O my people! Surely I have conveyed what my Rabb sent and I have advised you, but you do not like those who advise” demonstrates—just as in the story of the Prophet Noah—that the unchanging duties of the prophets are “conveyance (tabligh)” and “advice (nasihat).” From this, it is clearly understood that beyond these fixed duties, prophets were not given any additional legislative [tashri’] authority by Allah the Almighty.

The story of the Prophet Salih and the Thamud people is not among the narratives of the Children of Israel or the Far East but is an Arabian story. In our view, because the Arabs were well-acquainted with it and frequently recounted it among themselves, this story is mentioned many times in the Qur’an.

The story of the Prophet Salih and the people of Thamud is not of the Israelites or the Far East, but of the Arabs. In our opinion, this story has been mentioned many times in the Qur’an because the Arabs know it well and frequently tell it among themselves.

The term “rajfa” (recfe – violent quaking) and the terrifying events it caused, used to describe the disaster that struck the Thamud people, are also mentioned in other verses:

⁵²Here are their houses roofs of which were collapsed and abandoned due to their wrong deeds they committed by associating others with Allah. Indeed, there is an evidence/a sign in this for a people who know.

(An-Naml/52)

 

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

(Al-Qamar/31)

 

 

PROPHET LOT AND HIS PEOPLE:

 

Verses 80, 81:

^80,81Surely, We sent Lot as a messenger as well. Then he said his people: “Do you commit such immorality that no people/community did before you? Truly and certainly you approach with lust to men who are inferior to women in terms of sexuality instead of women. Surely you are a transgressing people”.

Prophet Lot is among the prophets who were slandered by the Children of Israel. In the Bible, Prophet Lut is depicted as having disgraceful relations with his daughters, whereas in the Qur’an, he is praised and described as a pious individual:

^161-166When their brother Lot said to them: “Will you not enter under the guardianship of Allah? Indeed I am a trustworthy messenger for you. Then, enter under the guardianship of Allah and obey me. I do not ask you any payment for this. My payment is only upon Rabb of all universes. Do you leave your mates that Allah formed for you and approach males from among the people? Truly, you are a people who transgress”.

(Ash-Shu’ara/161)

 

Although the Bible, which contains many defamations against Prophet Lot, expresses through the words of Prophet Abraham that he was a pious and good person, this does little to cleanse the slander cast upon him. This also demonstrates that the Bible contradicts itself.

The Qur’an’s statements regarding Prophet Lot actually serve to correct the Bible. To understand this, we recommend reading Chapters 18, 19, 20, 21, 22, and 23 of Genesis in the Bible. We felt ashamed to recount those disgusting narratives here.

Another messenger of Allah who has been maligned in the Bible is Prophet Nuh (Noah). Allegedly, Prophet Nuh was subjected to his son’s assault after the clash.^[47]

However, the Qur’an, through the words of Prophet Lot, declares: “Do you commit such immorality that no people/community did before you?”, thereby clarifying that this abomination had never been seen in any previous nation and cleansing the slander attempted against Prophet Nuh in the Bible.

The statement in the 81st verse, “Surely you are a transgressing people”, is generally interpreted in the context of the widespread homosexual relations among Lut’s people, referring to “the unnecessary excess in an act, the deviation of sexual intercourse from its primary purpose of reproduction, and the wasteful spilling of Allah’s blessing (semen).”

At this point, it is necessary to particularly emphasize that associating this sexual deviance committed by Prophet Lut’s people with his name—calling it “Lutiyyah” (from Lut) or “Livata” (sodomy)—is a mistaken approach. Although this naming stems from attributing the deviance to Lut’s people, it is still not an appropriate designation.

Regarding this sexual deviance, Razi (Al-Razi) said the following:

THE REASONS FOR THE UGLINESS IN HOMOSEXUALITY

The third issue concerns the explanation of the reasons that necessitate the ugliness of this act:
Know that the ugliness of this act is something almost ingrained in human nature. Therefore, there is no need for us to extensively enumerate its reasons. However, we still say: There are many reasons that necessitate its ugliness:

FIRST REASON: Many people do not want to have children because the birth of a child drives a person to earn wealth and exhaust themselves for sustenance. However, Almighty Allah has made sexual intercourse the means of attaining that great pleasure. Thus, a person engages in sexual intercourse to obtain this (carnal) pleasure. In this case, whether one desires it or not, a child is born. Through this, the human race continues, and mankind does not perish. For this reason, Almighty Allah has placed pleasure in sexual intercourse. This is similar to a person who sets a trap to catch certain animals—he inevitably places something the animal desires in the trap, causing the animal to fall into it. Likewise, Almighty Allah has placed pleasure in sexual intercourse, akin to baiting a trap with what the animal desires. The purpose of Allah the Exalted is to ensure the continuation of the human species, the most honorable of all. Once this is established, we say: If a person strives to obtain that pleasure through a means that does not ultimately lead to procreation, the intended wisdom is not achieved, and this leads to the extinction of the human race. This would then be an act contrary to Allah’s wisdom. Therefore, it must be categorically forbidden so that this pleasure is attained only through a means that results in childbirth.

SECOND REASON: In sexual intercourse, the expected quality of masculinity is to be the active partner, while the expected quality of femininity is to be the passive partner (to accept this activity). However, if the male becomes passive and the female active, this would be contrary to both human nature and divine wisdom.

THIRD REASON: Merely striving to satisfy carnal desire resembles the behavior of animals. When one is preoccupied with lust, it signifies something beyond mere gratification. Thus, satisfying lust with a woman carries a meaning beyond mere carnal fulfillment—namely, the birth of a child and the continuation of the human race, the most honorable of species. However, a man satisfying his lust with another man signifies nothing beyond mere gratification. Therefore, this constitutes imitating animals and deviating from what is in accordance with human nature—an extremely ugly act.

FOURTH REASON: Let us suppose that the male who is in the active position in the relationship derives pleasure. However, especially the male who is in the passive position becomes tainted with a shameful stain that will never be erased for eternity. Yet, a person with reason would not consent to falling into a shame that will never be erased, due to another person, in exchange for a worthless pleasure that will end in an instant.

FIFTH REASON: This is an act that causes deep enmity between the active and passive participants. Often, this act leads the passive male to hatred toward the active one, and thereby urges him to kill the active one or to destroy him by any means possible. But when this act is done between a woman and her husband, it strengthens the intimacy and love between them and brings about great benefits. As Almighty God has stated: That He created for you from among yourselves spouses so that you may find tranquility in them, and He placed between you affection and mercy — indeed, in that are signs for a people who reflect (Rum: 21).

SIXTH REASON: Allah Taala has given the womb of the woman the ability to completely draw in semen. Therefore, when a man has sexual intercourse with his wife, this drawing ability becomes more powerful, and everything in the man’s semen pathway is expelled. However, when a man engages in intercourse with another man, there is no such drawing force in the anus of the passive male. As a result, the ejaculation is incomplete, and fragments of semen remain in the seminal pathways, which are not thoroughly cleaned. This leads to odor, decay, and thus severe inflammation and significant illnesses. These are some benefits and wisdoms that can only be understood through medical investigations. These, then, are the reasons showing the repulsiveness of the act of homosexuality.^[48]

However, the word al-israf (الإسراف) mentioned in verse 81 means “shirk (associating partners with Allah), not recognizing Allah, denying the messengers, not using reason properly, not taking admonition seriously.” ^[49] If the meaning of the word israf in this verse had been in line with the views of most commentators — similar to those mentioned above — then sexual relations with barren, pregnant, and menopausal wives, due to the fact that they do not result in the birth of a child, would also have to be classified as israf.

 

Verse 82:

⁸²And the answer of his people was only that they said, “Drive them out of your city because they are such people who keep themselves excessively pure!”.

As it is understood from this verse, that denialist tribe, which has become thoroughly immoral, cannot tolerate the presence of a few clean and honest people among them, and they want to expel them from their midst.

Verse 83:

⁸³Thereafter We saved him and his family except for his wife; she was one of those who stayed behind; one of those who were with those sinful people in terms of thoughts.

 

When the few virtuous individuals among them departed along with the prophet Lot, what remained was a community consisting only of filth that ought to be buried under the earth, and they were all destroyed collectively. The fact that the wife of prophet Lot was also among those who were destroyed demonstrates that even if a person is the wife of a prophet, every guilty person will face punishment, and no one can protect someone who rebels against Allah from the torment of Allah.

Unless faith and goodness exist within a person, being related to the righteous or descending from the righteous — as in the case of the son of prophet Nuh who drowned in the flood — does not benefit a person.

The reason why the wife of the prophet Lot was not saved was because she was a traitor who cooperated with the others:

 

⁸¹The guests, messengers said: “O Lot! Indeed, we are the messengers of your Rabb. They will never touch you. Set out with your family in a part of the night. And do not let anyone among you look back [let not anyone think about what happened here], except your wife. Surely, what hits them will hit her. Indeed, time of what is promised is the morning. Is morning not close?”.

(Hud/81)

 

¹⁰Allah has presented to the infidels; those who consciously deny His divinity and the fact that He is Rabb the example of the wife of Noah and the wife of Lot. They were the despicable wives of two righteous servanst among Our servants. Then they betrayed them. Even though their husbands were prophets, they could not avoid anything from Allah at all. And it was said: “Enter the fire both of you along with those who enter!”.

(At-Tahrim/10)

 

In Genesis/ Chapters 11-17 of the Bible, there are narratives about Lot and Abraham-Lot.

Verse 84:

⁸⁴And We poured down upon them a rain. See how was the end of those sinners!

The destruction of the people of Lot is described in the verses that are the subject of our discussion — A‘raf:84, Shu‘ara:173, and Naml:58 — as having occurred through “rain”. In the surahs of Hud and Hijr, it is reported to have occurred through a “rain of stones”:

^82,83And when Our command came, We turned there upside down. And We rained upon them stones of layered baked clay which were marked from your Rabb. And these are not far from those who do wrong; act against their own good by associating others with Allah.

(Hud/82)

 

⁷⁴Thus did We turn them upside down and rained upon them stones made of baked clay.

(Hijr/74)

As understood from these and other verses, the destruction of the people of Lot occurred through a volcanic eruption, during which lava and cinders spewed forth and, via a storm, rained down upon the city in which that people lived. It should not be assumed that the sole reason for the destruction of the people of Lot was homosexuality. Because their primary crime was shirk and the rejection of the prophet.

This is understood from both the expression in verse 81 — “Surely you are a transgressing people” — and from the fact that the punishment for homosexuality is not “destruction,” as well as from Shu‘ara:160.

¹⁶⁰People of Lot denied those who were sent to them [messengers, messages].

(Ash-Shu’ara/160)

PENALTY FOR HOMOSEXUALITY

Scholars have disagreed on the punishment for this sexual perversion; Some have been punished by throwing them off the cliff, burying some alive, stoning some to death, and hitting a hundred sticks as in adultery.

However, our Lord has revealed the punishment for this crime in the Qur’an:

¹⁶If two males from among you commit sexual abominations, then rehabilitate both of them right away. If they repent and correct themselves, then keep your distance from them. Indeed, Allah is the One Who accepts the repentances most, gives many opportunities to repent, shows great mercy.

(An-Nisa/16)

 

As can be seen, the prescribed punishment for this crime is torment inflicted upon the perpetrators by hand and tongue. Since the nature of the torment is not specified, the form of punishment can be adjusted by public authority according to the conditions of the time. What is understood from the verse is that the duty of eradicating this vile behavior from society belongs to the public. Therefore, states must exert the necessary effort to eliminate this excess: those with physical abnormalities should be treated, while those who pursue different pleasures and commit this act as slaves to their passions should be punished.

The expression in the verse, “See how was the end of those sinners!”, may appear as a direct address to our Prophet (peace be upon him), but in narrative contexts, such expressions carry the meaning of individual addresses to all listeners.

THE PROPHET SHU’AYB (JETHRO) AND THE PEOPLE OF MADYAN

Verses 85-87:

^85-87Surely We sent to Midian their brother Shu’ayb as a messenger. He said: “O my people! Worship Allah, no deity is for you but Allah. There came a clear evidence from your Rabb: Do the weighing and measuring accurately, do not deprive people from their due rights, do not cause corruption on the earth after being corrected; if you are those who believe, this is better for you! Do not sit on every path, threatening, averting the believers from the path of Allah and seeking the deviation of that path. Remember you were few but He made you many. And see how was the end of the corrupters! And if a group among you has believed in that which was sent with me and a group has not believed, then be patient until Allah judges between us. And He is the best of those who judge”.

The Prophet Shu’ayb and the people of Madyan are first mentioned in the Quran here. Later, they will be addressed again in the sections of Hud, Shu’ara, and Ankabut.

The Holy Bible, in Exodus 18:1-27, mentions Jethro’s visit to Moses.

MADYAN

Ptolemy referred to this city as “Modiana” and noted that the name Shu’ayb is said to be the same as “Jethro.”

The statement in the verse, “Do not sit on every path, threatening, averting the believers from the path of Allah and seeking the deviation of that path.” indicates that the leaders of the people of Madyan did not merely reject their prophet but also launched a counterattack. The phrase “sitting at every path seeking the deviation of that path” suggests that this counterattack took the form of offering wealth, benefits, and threats to those who accepted Shuayb’s prophethood, or planting doubts in their hearts and among them. Thus, the delivery of revelation, the prophet’s admonition—meaning the people’s acceptance of Islam—was obstructed by blocking all paths. This behavior is nothing short of declaring war against Allah and His messenger. The reason for the destruction of the people of Madyan was this crime, not merely their cheating in weights and measures.

The Quran does not provide any information about the documents and knowledge given to Prophet Shuayb. However, based on the expressions in the narrative, it can be understood that, alongside the duty of conveying monotheism(tawhed), Shuayb was also given a scriptural law calling people to avoid exploiting one another, diminishing people’s possessions, gaining wealth unjustly, and causing inflation.

The statement in the verse 87, “And if a group among you has believed in that which was sent with me and a group has not believed, then be patient until Allah judges between us. And He is the best of those who judge” emphasizes Prophet Shuayb’s complete trust in Allah. Naturally, the divine way (sunnatullah) is as Shuayb believed, and believers will not be equated with infidels.

²¹Or do those who commit evils think that We will make them, in their life and in their death, like those who have believe and do amendatory deeds? How evil they judge!

(Al-Jathiyah/21)

Verses 88, 89:

^88,89And the chiefs among his people who were arrogant said: “O Shu’ayb! Either we definitely drive you and those who have believed with you out of this city or you will return to our religion/lifestyle!” And Shu’ayb said: “Even if we are unwilling? If we returned to your religion/lifestyle after Allah saved us from it, we would certainly invent lie against Allah. It is not for us to return to it except that Allah, our Rabb should will. Our Rabb encompasses everything with His knowledge. So we trust and rely only on Allah”. – O our Rabb! Judge justly between us and our people. Because You are the best of those who judge! –

 

Upon closer examination, those who opposed Prophet Shuayb and said, “O Shu’ayb! Either we definitely drive you and those who have believed with you out of this city or you will return to our religion/lifestyle!” were the leading figures of the people of Madyan. As is known, our Prophet was also forced to migrate to Yathrib (Medina) due to the opposition of Mecca’s elite. As we mentioned in the discussion on “the benefits of narratives,” resistance against Allah’s messengers has always been led by the “leading figures” of those societies.

This threat against the prophet Shu’ayb is not only the policy of the notables of Madyan. The policies of the “notables” are the same in all the other tribes whose stories are narrated:

³⁴And every time We sent a warner to a city, arrogant, affluent and powerful chiefs of that city said:” We are the ones who consciously deny/do not believe in that which you have been sent with/the messages”.

(Saba/34)

 

^13,14And the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said to their messengers: “Either we will surely drive you out of our land or you will definitely return to our religion/lifestyle!”. Their Rabb revealed to their messengers: “We surely will manipulate/destroy those who do wrong; act against their own good by associating others with Allah and make you dwell in that land after them. This is for the one who fears My position and My threat”

(Abraham/13, 14)

 

 

 

Verse 90:

⁹⁰And the infidels among his people; the chiefs who consciously deny the divinity of Allah and the fact that He is Rabb said: “If you follow Shu’ayb, you will definitely be one of those who will lose”.

In this verse, the leading figures of Madyan play the role of advisors, insinuating to the people that following Prophet Shuayb would lead to ruin.

This verse should be carefully reflected upon, and concrete examples should be given regarding why and for whose loss Allah’s desired order would lead. Only in this way can we understand what the elite of Madyan meant by “ruin/lose” as they attempted to deceive the people.

In our view, what the leading figures of Madyan truly meant to say was: “If we adopt and implement principles such as honesty, righteousness, morality, and goodness as fundamental values, we will be utterly ruined. Because if we adhere to truthfulness and integrity in our trade and commerce and conduct our affairs accordingly, our business will certainly not grow or prosper. Moreover, if we do not take advantage of our geographical location at the crossroads of major trade routes and instead become good citizens of this land, passively watching caravans pass by without taking action, then we will lose all the political and commercial advantages that this strategic position provides. This would also mean the end of our dominance and influence over neighboring nations.”

The idea that trade, politics, and other worldly affairs cannot be conducted without resorting to lies, deceit, and immorality has historically been the view of all failed societies. Therefore, the constant unease and uniform reaction of infidels regarding truth, righteousness, and honesty stem from this very reason. Indeed, the leading figures of Mecca at that time, who were being called to the right path through these examples, held the same view.

Verses 91, 92:

^91,92Then that grievous tremor seized them, so shortly after they fell on knees within their homeland. Those who denied Shu’ayb became as if they never dwelt/were never prosperous there. Those who denied Shu’ayb, they became the ones who lost.

Those who threatened the believers with ruin and destruction ultimately faced destruction themselves as a manifestation of Allah’s infallible justice, becoming the ones who truly suffered loss. What is described in this verse serves as a serious message to the Meccans of that time and to people today—that those who turn away from the message sent through Allah’s messengers, who fail to benefit from the opportunity Allah has granted them, and who persist in their deviation cannot escape this inevitable outcome.

Verse 93:

⁹³Then Shu’ayb turned away from them and said: “O my people! I have conveyed to you what my Rabb sent and I have advised you; therefore, how could I worry for a people of infidels; a people who consciously deny the divinity of Allah and the fact that He is Rabb?”

The conversation Prophet Shuayb had with his people after the calamity shows that the people of Madyan were not completely annihilated. The story of Prophet Shuayb will be mentioned later in Hud (84-95) and Shuara (176-191).

Verse 94, 95:

^94,95Whenever We sent a prophet to a city, We seized its people with poverty and deprivation so they might know their place and invoke. Then We replaced evil with good; then they reproduced and said: “Such poverty and joy touched our ancestors as well”. Then We seized them suddenly while they did not perceive.

In this section, let us first recall verses 55 and 56 of this surah before reading this paragraph. Here, our Lord explains the methods He employs to make people heed His messages and follow His messengers, as well as how He tests people to prevent them from becoming tyrants and to humble those who do. According to the verses, Almighty Allah afflicts communities with trials, hardships, illnesses, and the like, waiting for their supplications, then later removes their distress, grants them ease, health, and happiness, and even increases their wealth, property, and offspring. Yet people fail to reflect on the reasons behind what befalls them or to recognize that Allah is behind these events, instead claiming that what they experience has always been the norm and that their ancestors faced the same things. This attitude of people is also mentioned in other verses:

⁷⁷Say: “Would my Rabb care for you if not for your supplication, so you surely did not supplicate, you denied? Now your rejection and denial will be an inseparable part of yours; you will not be able to evade this”.

(Al-Furqan /77)

^10,11Then watch for the day when the sky will bring an explicit famine. That famine will surround people. This is a painful punishment.

¹²O our Rabb! Remove the punishment from us. Indeed, now we are truly believers.

^13,14Do they ever remember? Yet a messenger who clarifies came to them. Then they turned away from him and said: “A madman who was taught/a man supported by secret forces!”.

¹⁵Surely, We remove the punishment a little, then you are the ones who return.

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

(Ad-Dukhan/10-16)

 

⁴²And surely, We sent messengers before you to those peoples with a leader and We seized them with unbearable hardship; poverty and adversities so they might humble themselves.

⁴³And when Our harsh punishment came to them, should not have they humbled themselves? But their hearts hardened and satan made that which they were doing attractive to them.

⁴⁴And when they abandoned what they were reminded, We opened the doors of everything upon them. Then We suddenly seized them when they ‘rejoiced and became spoiled’ in that which they had been given. Then they became the ones whose hopes were lost.

(Al-An’am/42-44)

According to the message given in the verses, what our Lord expects from the people he puts to the test is that they should come to their senses and have faith before they face torment. Because when one comes face to face with torment, trouble and calamity, believing does not help:

¹⁵⁸Do they wait for anything except that angels should come or your Rabb should come or some of the evidences/signs of your Rabb should come? On the day when some of the evidences/signs of your Rabb will come, the faith of the one who has not believed before or has not earned any good through his faith, will not benefit him. Say: “Wait; surely we are the ones who also wait”.

(Al-An’am/158)

It should be remembered, this type of faith appeared in the Surah of the Day of Judgment and was referred to as “Iman-ı ye’s” (faith of despair).

According to historical sources, this surah was revealed during a famine that affected Mecca and its surroundings, even impacting the “notable” people. Sources recount that during this time, people resorted to eating animal carcasses and skins. The helpless Meccans, led by Abu Sufyan, approached our Prophet and asked him to pray to Allah to lift the famine. However, after Allah removed the famine and improved their condition, the Meccan elites became even more arrogant than before. They attempted to dissuade those inclined toward faith by saying: “Famine and poverty are just quirks of life, a situation that plagued people even before Muhammad came. Therefore, do not fall into his snare just because the famine has come again. Our fathers and ancestors also experienced periods of famine and abundance.”

Our Lord’s use of abundance and hardship as warnings to people has been mentioned many times in the Quran as lessons to be taken:

¹¹²And Allah presented a city as an example: That city was safe and peaceful and its provision was coming there from every location in abundance. Yet they became ungrateful for the blessings of Allah. And Allah made them taste garb/disaster of hunger and fear for what they had done and produced.

(An-Nahl/112)

 

⁷⁵If We had pitied them and removed what was upon them of affliction, they would have definitely persisted in their transgression, going more blind.

⁷⁶And surely, We seized them with punishment; yet they did not submit to their Rabb despite this and they never showed that they were humble towards Allah.

⁷⁷Until We have opened upon them a door of severe punishment, then you will see that they will be in despair therein!

(Al-Mu’minun/75-77)

Here, the accounts in Al-Kahf (32-44) and Saba’ (15-19) should also be taken into consideration.

Despite these repeated warnings, it is understood from the expression in verse 95, “Such poverty and joy touched our ancestors as well” that people did not heed them. Thus, the reason and inevitability of the destruction of societies that ignore these warnings and indulge themselves are explained.

NABIY [النّبىّ]

The word “an-nabiyy” [النّبىّ], mentioned in verse 94, appears in the Qur’an for the first time in this verse. Both this word and its synonym “rasul” are generally expressed in Turkish by the Persian-origin word “peygamber” .

The word “an-nabiyy” [النّبىّ] is derived from “naba’” [نبأ = news], meaning “messenger.” However, as we also mentioned in the analysis of Surah Al-Qamar, the root word “naba’” is used in the Qur’an exclusively for very serious and significant news. In this context, “nabiy” means “the one who conveys important, grave news.” Indeed, the word “nabiy” in the Qur’an is used only to refer to prophets, because prophets do not convey ordinary news but rather the revelations from Allah—news concerning major past events, the future, death, the afterlife (the Day of Judgment, resurrection, Paradise, and Hell).

Some researchers have attempted to explain certain differences between the word “nabiy” and its synonym “rasul,” which refers to the same individual, but these differences do not appear to be very significant.

On the other hand, some Western scholars have claimed that the word “nabiy” originates from the Hebrew word “nabbi.” However, the word “nabiy” is entirely Arabic in both form and root meaning.

Verse 96:

⁹⁶And if the people of those cities had believed and entered under the guardianship of Allah, We would have certainly opened upon them all the blessings from the heavens/universe and the earth. However, they denied. So We seized them for what they had been doing.

This verse, which continues the warning to humanity, serves as an explanation of the warning statements found at the beginning of the surah (in verses 4-5).

The expression “opened upon them all the blessings from the heavens/universe and the earth.” directed toward the believers and the pious, means sending down plentiful rain and yielding abundant produce from the earth. This statement conveys the glad tidings that the pious will also be granted all kinds of blessings in this world. This is a glad tiding that agricultural societies can readily understand.

The phrase “So We seized them for what they had been doing. [as a recompense for their deeds],” in the verse, explains that the destroyed people brought their own ruin upon themselves and that no injustice was done to them in any way.

Verses 97-99:

^97-99So, did the people of those cities feel secure from Our punishment that would come to them while they were sleeping at night? Or did the people of those cities feel secure from Our punishment that would come to them in the morning while they were occupied with trivial things? So, did they feel secure from the intricate plan of Allah? No one feels secure from the intricate plan of Allah but a people who have lost.

The expression “makr Allah” [مكراللّه = Allah’s intricate plan, punishment] in verse 99 is often translated as “Allah’s scheme/trap,” inevitably leading people to wonder, “Does Allah set traps?” If we recall, we previously analyzed this issue regarding the word “keyd” [كيد] in Tariq/16 and clarified that this expression does not mean that Allah sets traps but rather, within the framework of rhetorical correspondence(mushakala), it means “Allah will punish those who set traps.”

Here, the word “makr” [مكر] refers to “Allah’s plan of granting respite and and delaying punishment to people,” which is His sunnah (divine law) and unchanging decree:

²¹And when We make the people taste a mercy after an adversity has touched them, they have a plot about Our Ayat/evidences/signs. Say: “Allah is swifter in plan”. Indeed, our messengers continuously write that which you plot.

(Yunus/21)

 

^42,43And they swore by Allah with all their strength that if warner, a prophet came to them, they would definitely be more on the righteous path than other peoples with a leader. Despite this, whenever a warner came to them, this only increased their hatred in terms of an arrogance and plotting of evil on the earth. But, evil plot encompasses only its own schemers. Then, do they expect other than the laws of the former ones/what was implemented upon them? Therefore, you will never find any change in the implementation of Allah. And you will never find any alteration in the implementation of Allah.

⁴⁴And have they not traveled on the earth and observed how was the end of those before them? They were greater than them in power. There is nothing in the heavens/universe and on the earth that incapacitates Allah. Indeed, He is the One Who knows best, the One Who is the most powerful.

⁴⁵And if Allah was to question and punish the people for that which they earn, He would not leave any living creature, small-large, on the earth. But He postpones them until a predetermined term. And when the end of their term comes, then indeed Allah is the One Who sees His servants best.

(Fatir/42-45)

 

^22,23And had the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb fought you, they would have turned back and fled away as the long-established law/implementation of Allah. –You will not find any change in the law of Allah.- And they would not have found a familiar who guides, protects nor a helper.

(Al-Fath/23)

 

Verse 99 begins with the  preposition ف (fa), which we translate as “so,” and is referred to as “fa-i resul.” That is, after describing the destruction of arrogant societies in the previous verses, the address is now directed to the listener: “So, We destroyed those towns in such a manner. Then, are these towns (starting with this city of Makkah and the surrounding towns, as well as all cities in the world) secure from Allah’s makr [intricate plan]?”

The question in the verse is a rhetorical one (“istifham-i inkari“), not expecting an answer. Its meaning is negative and can be interpreted as: “No town is secure from Allah’s makr. They are always subject to His trial and punishment.”

The last sentence of verse 99, “No one feels secure from the intricate plan (mekr) of Allah but a people who have lost. ” explains that acting in such a manner is not something a rational person would do—only those who are lost, meaning those who have lost their intellect and reasoning ability, would do so. Indeed, those who behave this way are infidels who act contrary to reason.

^86,87Jacob said: “I complain of my excessive longing, my grief to Allah. And I know from Allah that which you do not know. O my sons! Go search for Joseph and his brother. Do not despair of the relief Allah gives you, surely no one but those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will despair of the relief from Allah”.

(Yusuf/86, 87)

Verse 100:

¹⁰⁰And did it not guide; influence those who inherited the earth; last owners of it after its previous owners: “If We willed, We would recompense them for their sins. We seal their hearts so they do not hear”.

In this verse as well, the address is once again to the intended audience of the Qur’an, to those who have replaced the ones destroyed earlier due to their arrogance, and to the current possessors of the earth. With this statement, our Lord seems to want people to think, “Why does Allah not destroy us like the former ones? Why does He not seal our hearts or bind our insight? There must be something to this,” and to derive meaning from the opportunities given to them and come to their senses.

This message can be seen in many other verses as well:

¹²⁸Then, have all those generations We destroyed before them, in the dwellings of whom they walk around, not become a guidance for them? Indeed, there are many evidences in this for those who have reason.

(Ta-Ha/128)

 

¹³⁷Indeed, many implementations have passed before you. Now, travel across the earth and see how was the end of the deniers.

(Al-i Imran/137)

 

^44,45And warn the people with the day when the punishment will come. Then those who do wrong; act against their own good by associating others with Allah will say: “O our Rabb! Delay us for a short term so we may answer Your invitation and follow the messengers”. –Had you not sworn before that there would be no end/destruction/eradication for you? And you dwelled in the lands of those who had done wrong; acted against their own good by associating others with Allah. And it became explicit to you how We had done to them. And We presented to you examples as well.

(Ibrahim/44-45)

 

⁹⁸And We manipulated/destroyed many generations before them. Do you perceive any person from them? Or do you hear a little sound that belongs to them?

(Maryam/98)

 

And Al-An‘am/6,10, Al-Ahqaf/25-27, Saba/45, Al-Mulk/18, Al-Hajj/45-46.

The sealing of hearts refers to the corruption that occurs in human psychology due to sins committed out of ignorance, entrenched prejudices, and various weaknesses rooted in arrogance resulting from following whims. People whose hearts have been sealed do not listen to anyone, pay no heed to anything, refuse to accept anything beyond their assumptions as truth, and thus remain distant from the truth and fail to grasp reality. (For a more detailed explanation on the sealing of hearts, refer to the analysis of Surah Al-Tin.)

Verses 101, 102:

^101,102Those cities which We relate to you about some of their important news. Surely, their prophets came to them with explicit proofs. But they were not to believe in what they had previously denied. So, thus Allah seals the hearts of those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb. We did not find that most of them were true to their covenants. The truth is that We found that most of them were the ones who went astray from the path.

The first sentence of the 101st verse, “Those cities which We relate to you about some of their important news.” shifts from an informative style to a lively conversational tone, addressing our Prophet (and consequently, us).

The phrase “some of their important news” in this sentence indicates that what is narrated here is not the entirety of their stories but only a portion. Moreover, neither were the destroyed towns of the past limited to those mentioned here, nor were the past prophets confined to those referenced—namely, Noah, Hud, Salih, Lot, and Shu‘ayb. In other words, there are many events not recounted to us and many communities not mentioned.

¹¹⁰And We turn away their hearts and eyes just as they did not believe in the first time. And We leave them blind and confused in their transgression.

¹¹¹And if We had sent down to them some powers, the dead had spoken to them and We had gathered all things in front of them, -except that Allah wills- they would not have believed. But most of them are ignorant.

(Al-An’am/110-111)

The ingratitude discussed in the 102^nd verse reflects only one of the characteristics of human nature. This trait, which means “a person turns to Allah in times of hardship but becomes ungrateful when relieved,” is essentially a contradiction within man himself. The details of this will be addressed later in verses 189–195. Some interpret this ingratitude as the denial by many of those who supposedly answered “Yes” in the realm of souls (!) to Allah’s question, “Am I not your Lord?” However, as will be seen in verses 172–173, this interpretation is incorrect.

PROPHET MUSA (MOSES):

Verse 103:

¹⁰³Then after those messengers/those people, We sent Moses with Our evidences/signs to Pharaoh and his chiefs but they treated the evidences/signs unjustly. See how was the end of those corrupters!

The story of the Prophet Musa (Moses) is narrated here in a different style and in greater detail compared to the previous stories. In our view, the reason for this is that the family of Pharaoh was more tyrannical and oppressive than the earlier communities, the Signs (Ayat) given to the Prophet Musa were more numerous than those given to the previous prophets, and there are many common points between the Prophet Musa and our Prophet.

PHARAOH:

Initially, the word only meant “royal palace,” but during the New Kingdom period starting around 1570 B.C. with the 18th dynasty, it acquired the meaning known today. By the time of the 22nd dynasty, beginning around 945 B.C., it was adopted as an honorific title. Although it was never used as an official title of the king, from that period onward, the term became a general designation referring to all the kings of Egypt. (…) The Egyptians believed that their pharaohs were gods, equating them with the Sky God Horus and the Sun Gods Ra, Amon, and Aton. (…) The sacred ruler of Egypt, the king, was the protector of maat (the order established by the gods). A large portion of the country’s lands belonged to the pharaoh, and he directly managed their use. There was no will above the will of the pharaoh, who dispensed justice to his subjects. The king governed the land through decrees, but to ensure just rule, he had to delegate some of his responsibilities.^[50]

The most probable date for the Exodus is around 1290 B.C. According to this assumption, the oppressive pharaoh referred to in Exodus (1:2 – 2:23) is Seti I (reigned 1318–04 B.C.), and the pharaoh during the Exodus period was Ramses II (reigned c. 1304–1237 B.C.).^[51]

The meaning of the statement in the verse “We sent Moses with Our evidences/signs to Pharaoh and his chiefs but they treated the evidences/signs unjustly.” is that “They did not give due respect to the Messengership and the signs. When they should have come to their senses through these signs, they acted foolishly.” In later verses, it will be seen that Pharaoh and his company belittled the signs given to Prophet Musa by saying “This is nothing but magic” and mocked them.

¹⁰¹And surely, We gave Moses nine explicit; many Ayat [evidence/sign] – ask Israelites – .When Moses came to them and Pharaoh said to him: “O Moses! I certainly know that you are affected by magic”

(Al-Isra/101)

^8-12And when he came there, he was called: “Blessed is the one who is in and next to the fire! And Allah, Rabb of all universes is purified from all deficiencies!

“O Moses! Surely, I am Allah 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!

And bring forward your knowledge! – When he saw it which causes to move like an invisible entity, he fled away. – O Moses, do not fear! Indeed I; the messengers do not fear in My presence. But whoever does wrong; acts against his own good, then turns it to good after evil, indeed I am very forgiving, the possessor of much mercy. –

And engage the power within your chest, in nine Ayat [evidences/signs] you will come out to Pharaoh and his people flawlessly and perfectly. Indeed, they are a transgressing people”.

(An-Naml/8-12)

The last sentence of the verse, “See how was the end of those corrupters!” is a call directed to our Prophet and, through him, to all mankind, meaning “understand this story well and remember it.” There are similar messages in the Qur’an:

¹⁴And while their selves were completely convinced with these, they consciously denied them for they did wrong; acted against their own good by associating others with Allah and because of their arrogance. – Look how was the end of the corrupters! –

(An-Naml/ 14)

Verses 104, 105:

^104,105And Moses said: “O Pharaoh! Truly I am a messenger sent by Rabb of all universes. I am liable to say nothing but the truth about Allah. Truly, I have come to you with a crystal clear evidence from your Rabb. So let the Israelites leave along with me”.

At the very beginning of the story, it should be noted that when Prophet Musa went to Pharaoh, the Children of Israel were enslaved in Egypt and forced to do hard labor. Based on information in the Qur’an, we can say that the Children of Israel first settled in Egypt during the time of Prophet Yusuf. For after Prophet Yusuf settled in Egypt, his mother, father and brothers also came and settled there. However, as their population grew, the fact that the Children of Israel did not assimilate among the native population gradually disturbed the Egyptian rulers, leading them to view the Israelites as “second-class people/citizens” and to treat them as slaves, humiliating their dignity. During this process, the Children of Israel were subjected to all kinds of mistreatment, and their freedom of thought and belief was also taken away. The full account of Prophet Moses’ life, from his birth onward, is covered in greater detail in the  Surahs of Ta-Ha, Qasas, Naml and Shu’ara. Here, only important points are mentioned.

From verses 104-105, it is understood that Prophet Musa was sent with a special mission to invite Pharaoh to the truth and to deliver the Children of Israel from slavery by bringing them out of Egypt.

Verse 106:

¹⁰⁶Pharaoh said: “If you have come with evidence, then bring it forth if you are one of those who tell the truth”.

“if you are one of those who tell the truth” means “If you are truly from the group of prophets whose truthfulness is known and accepted by all, then immediately present the sign you have brought and show it.” As can be seen, Pharaoh here has not yet committed any injustice against Prophet Musa but has simply conducted a basic inquiry, as he would normally do with anyone.

 

Verses 107, 108:

^107,108Then Moses threw his knowledge forth and it obviously became “a devourer”. And he pulled out his strength and put it open; then his strength was excellent and perfect for the audience.

For the correct understanding of the stories of Musa in the Qur’an, it is necessary to overcome preconceived notions formed under the influence of Isra’iliyyat (Judeo-Christian traditions) and to determine the true meanings of the words used in these stories. One such word is “asa” (عصا), which first appears here (in Surah A’raf) in the order of revelation, making it appropriate to analyze this word here:

The word “asa” (عصا) originally means “ictima” (اجتماع / gathering) and “i’tilaf” (ائتلاف / reconciliation). The word “asa” became the name for the “oud” (a stringed instrument) because it gathers (the strings) over the hand and fingers. Al-Asma’i narrates from some Basrans as follows:

The reason the staff is called “asa” is because the hand and fingers gather around it. This word comes from the Arabs’ sayings: “‘asawtu’l-qawm” (عصوت القوم / I gathered the people) and “a‘suhum” (اعصوهم / gather them), which they say when bringing people together for good or evil.

The expression “leaving the asa” metaphorically means “the end of a journey, the traveler reaching his destination, setting up his tent by erecting its poles, and settling down.”^[52]

According to these explanations, the word “asa” means “accumulation / that which is firmly held,” and in this sense, it is also equivalent to the word “Qur’an.” Its designation as a “staff” is not only due to the gathering of hands and fingers around it but also because “many benefits are gathered in it: leaning on it, shaking leaves, using it as a weapon, a digging tool, etc.”

When this word is attributed to Musa, it means “Musa’s accumulation, what Musa firmly holds,” which—as understood from the verses—refers to “the revelations given to Musa and his experiential knowledge.” Indeed, it is clearly understood from [Baqara/63, 93; A’raf/145, 171; Maryam/12] that what must be firmly held is the “book; divine revelations.”

The word “asa” appears six times in the Qur’an. In [Ta-Ha/18], it refers to the “shepherd’s staff,” while in other instances, it signifies “Musa’s accumulated knowledge through revelation and experience.” The “asa” that Musa used to show signs to Pharaoh, to cross the water, and to discipline the hard-hearted Children of Israel represents “Musa’s accumulated knowledge; the revelations given to him, the knowledge he had learned up to that point, and the experiences he had gained.”

The summary of what was revealed to Musa is given in [Ta-Ha/11-16]:

“Moses! I, it is I Who is your Rabb. So, leave the people who are close to you and your belongings here, indeed, you are in the purified valley, in Tuwa/a valley cleaned twice. And I have chosen you; then heed that which will be revealed to you; heed the warning of “ Surely, I am Allah Himself. There is no deity except Me. Then worship Me and establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community] to remember Me. Indeed, that hour/the Qiyamat [Resurrection] will come. I will almost conceal it so that everyone may be recompensed for his work. So, do not let one who does not believe in Qiyamat [Resurrection] and follows his vain, transitory desire avert you from believing in Qiyamat [Resurrection]; or you will be manipulated/destroyed”.

It seems that Moses communicated these principles and argued for their acceptance, which is clearly revealed in the Qur’an.

⁷⁹And Pharaoh said: “Bring me all scholars who are the most knowledgeable, who speak influential words!”.

⁸⁰And when the scholars who speak influential words came, Moses said to them: “Throw whatever you will throw!”.

^81,82And when they threw Moses said, “That which you have brought is an illusion/a deception. Surely, Allah will disclose that it is fake and useless. No doubt that Allah does not amend the works of corrupters. And Allah establishes the truth by His words and implements it even though sinners do not like”.

(Yunus/79-82)

 

As seen in these verses, ‘asa [what Musa held tightly/his accumulation] is interpreted as “the words of Allah.”

In the 107th verse, the word we translated as “a devourer” (rendered as “dragon” in some Turkish translations) is su‘ban. The meanings of this word in ancient lexicons are as follows:

ثعبان [su‘ban] is derived from ثعب [se‘ab], which means the flowing of water and blood. The winding of flood channels in a valley, the flow of water through meandering riverbeds, and the long, curly hair of a beloved are also expressed with this word. The plural form of this word is ثعبان [su‘ban]. The word su‘ban is also used in the singular to mean “a long, powerful, mouse-eating snake.” ^[53]

Thus, the original meaning of the word su‘ban is “a flood that sweeps away and carries off everything in its path.” The reason this name is given to a snake that hunts and swallows mice is because the snake resembles a stream in its shape, length, and winding form, and it devours mice like a flood. The comparison of Musa’s accumulation to this is due to the divine revelation destroying and swallowing all kinds of human plots and schemes [falsehood].

Whether the word su‘ban in the verse is understood as “a flood that sweeps away everything in its path” or as “a mouse-eating snake,” what is being conveyed here is that Musa’s accumulation swept away/devoured everything before it—that is, the ideas and knowledge Musa presented refuted and nullified the arguments of Pharaoh and his sorcerers during the competition on the day of adornment. Because nothing can stand before revelation. This quality has also been mentioned in many places regarding the Qur’an:

^1-7The Ayat of the Qur’an that were sent group by group/division by division and overthrow all what opposes it, revive the peoples, separate the truth and the falsehood as they revive, which reminds as an excuse or a warning, is the evidence that, indeed, with what you are threatened, frightened will definitely occur.

(Al-Mursalat/1-7)

 

^1-5Those Ayat of the Qur’an which are set/set in ranks then shout and drag and then recite reminders after having shouted and dragged are evidences that your God is absolutely the One and the Only. He is Rabb of all that is in the heavens/universe and on the earth and all that is between. He is Rabb of the easts as well.

(As-Saffat/1-5)

 

^1-6Those which scatter dust, then haul the weight, then flow easily and then distribute a command is the evidence that with what you have been threatened is definitely true. Surely, recompense of what have been done will be fulfilled.

(Adh-Dhariyat/1-6)

 

^1-5Gravitational force in the universe, repulsive force in the universe,

stars; galaxies; the sun, the moon and their floating around themselves and in the orbits around the star that they belong to, and thus the formation of the night, the day, and other conditions for life, tide, the night-the day, the seasons,

arranging the conditions of life for all kinds of living creatures and plants are the evidences,

the Ayat of the Qur’an which;

impose a constant distress, depression and remorse for those who consciously deny the divinity of Allah and the fact that He is Rabb,

are easy and facilitate for the believers, give good tidings to them, make them happy,

are conveyed from hand to hand, through words and hearts, always prevail, make them pay attention and arrange all personal and social matters, have orders and prohibitions for every matter; set forth principles; are evidences that,

²⁶indeed, there is a lesson for those who will fear in awe with respect, love, knowledge in that “the infidel; the one who consciously denies the divinity of Allah and the fact that He is Rabb will say, ‘I wish I were a dust’” on the day when one who will observe what his two strengths/wealth and acquaintances will present/will face what he did.

(An-Nazi’at/1-5, 26)

Falsehood is perishable:

 

⁸¹And say: “Truth has come, falsehood has perished. Indeed, falsehood will perish”.

(Al-Isra/81)

Falsehood is destroyed by the truth:

 

¹⁸Rather, We dash the truth upon falsehood and it destroys it. Then you see that the falsehood has perished. O woe to you for what you ascribe to Allah!

(Al-Anbiya/18)

 

As for the analysis of the phrase yed-i beyza’ in the 108th verse, which is accepted as “the light of the hand of Moses”:

يد [YED]

The word يد [yed], which appears in the verse and is commonly translated as “hand,” is used metaphorically to mean “power, wealth, authority, sovereignty, blessing, bow, or all actions performed by hand.”

The power referred to here is described in other verses(An-Naml/12, Qasas/32) as “the power in your pocket/bosom.” This power is Harun (Aaron).

بيضاء [BEYZA’]

The following explanations are given regarding this word:

• Biyz means “egg,” and bayaz means “the color of an egg.”
• The form beyzae’ expresses “extreme whiteness, brightness.”
• It is used for the sun, a fair-faced and flawless woman, barren land with no vegetation, and the appearance of the moon on the 14th and 15th nights of the lunar month.
• The phrase yed-i beyza’ means “proven, evidence.”^[54]

Based on these explanations, the word can be rendered as “radiant white,” which is a metaphorical expression of perfection and flawlessness.

The fact that the yed (power) appears radiant white [flawless, perfect] to onlookers signifies Harun’s eloquence and oratory skill. As clearly understood from Ta-Ha:28, Prophet Musa’s speech was weak. This deficiency was remedied by the appointment of his brother Harun as his wazir (secretary, spokesman). We will see this explicitly in the passage from Surah Ta-Ha.

The divine bestowal of these prophetic signs upon Musa:

The signs demonstrated by Prophet Musa in these verses are also discussed in the Qur’an in: Ta-Ha: 17–22, An-Naml: 8–12, Al-Qasas: 30–32.

After granting these signs to Prophet Musa, our Lord sent him on a special mission to Pharaoh:

¹⁰Once your Rabb said to Moses: “Go to those people who do wrong; act against their own good; ¹¹the people of Pharaoh, will they not enter under the guardianship of Allah?”

¹²Moses said: “My Rabb! Indeed I fear that they will deny me. ¹³My chest tightens, my tongue does not speak, so make Aaron a messenger as well. ¹⁴And there is a crime upon me that belongs to them. I fear that they will kill me because of it”.

¹⁵Allah said: “Certainly not as you think! Now, you both go with Our evidences/signs. Surely, We are with you, We are the Ones Who hear. ^16,17Now, you both go to Pharaoh and say ‘Indeed We are the messengers of your Rabb so that you will send Israelites with us’”.

¹⁸Pharaoh said: “Did we not raise you among us when you were a child? Did you not remain among us for many years of your life? ¹⁹Then you did the deed which you did. And you are one of ungrateful…”.

^20-22Moses said: “I did it when I was of those astray. I fled from you immediately when I feared you. Then my Rabb bestowed me laws-principles and made me one of the messengers. And the favor you are bragging me about is the fact that you have enslaved Israelites”.

²³Pharaoh said: “What is that which you say Rabb of all universes?

²⁴Moses said: “If you know closely; He is Rabb of the heavens/universe, the earth and all that is between”.

²⁵Pharaoh said to those around him: “Do you not hear?”.

²⁶Moses said: “He is your Rabb and Rabb of your ancestors”.

²⁷Pharaoh said: “This messenger who was sent to you is indeed supported by secret forces/is a madman”.

²⁸Moses said: “If you use your reason, He is Rabb of the east and the west and that is between them”.

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

³⁰Moses said: “Even though I have brought you something manifest?”.

³¹Pharaoh said: “Well, bring it forward now, if you are one of those righteous”.

³²Then Moses brought his knowledge forward; and suddenly the knowledge of Moses is an explicit “devourer”.

³³He pulled his power out; and that power is perfect to the audience, flawless.

^34,35Pharaoh said to the chiefs around him: “Indeed, this is definitely a very knowledgeable, influential scholar! He wants to drive you out of your land with his influential knowledge. Now, what do you say?”.

^36,37Chiefs said: “Hold him and his brother and send gatherers to cities. Let them bring you all great and very influential scholars”.

³⁸Thus, influential scholars were gathered together on a specified time of a certain day.

³⁹And it was said to the people: “Will you congregate?”.

-“⁴⁰The influential scholars must be the ones who prevail, then we will follow them!”-

⁴¹When influential scholars came, they said to Pharaoh: “If we prevail, is there definitely a payment for us?”.

⁴²Pharaoh said: “Yes, in this case, you will definitely be among those who are close”.

⁴³Moses said to them: “Put forward what you will put forward”.

⁴⁴Then they brought forward their knowledge, their ancient beliefs and theses/useless; trivial knowledge and said “By the power of Pharaoh, it is we who will definitely prevail”.

⁴⁵Thereafter, Moses brought forward his knowledge; and they marveled at once, it devoured what they invented!

^46-48Then influential scholars were left as they submitted: “We have believed in Rabb of all universes; Rabb of Moses and Aaron”.

⁴⁹Pharaoh said: “Have you believed in him before I gave you permission? Indeed, he is your senior who has taught you magic! So, you will know soon! Surely I will cut you off the covenants; commitments, then indeed, I will take you out of your comfortable environment; I will take you out of your business in the city and I will make you agricultural laborer in the date palm farms, I will make you work in the stone pits, in the hardest works”.

^50,51Influential scholars said: “No matter, we will definitely return to our Rabb. And We hope that our Rabb will forgive our sins for us because we are first of the believers”.

⁶³Then We revealed to Moses: “Hit that large body of water/river with your knowledge!”. Then that large body of water/river was split/dams were set and each dam became like a great mountain.

⁵²And We revealed to Moses: “Take My servants to the road by night, you surely are those who will be chased”.

^53-56And Pharaoh sent gatherers to cities: “Surely they are a scattered group of a few men. And they are indeed mad at us. We indeed are a ready and precautious people”. ⁶⁰Then Pharaoh and his men set to chase them at the dawn.

⁶¹When two peoples saw each other, the companions of Moses said: “Indeed, we are definitely overtaken”.

⁶²Moses said: “Certainly not as you think! Surely my Rabb is with me and will guide me”.

⁶⁴And We made others come closer to there.

^65,66And We saved Moses and all those with him, then drowned all others in the water.

^57-59In the end, We drove Pharaoh and his people out from the gardens, springs, treasures and that honorable position. Thus it is! And then We made Israelites inherit/last owner of them. ⁶⁷Indeed, there is definitely an evidence/a sign in this. But many of them did not believe. ⁶⁸And surely, your Rabb is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the possessor of vast mercy.

(Ash-Shu’ara, 10- 51, 63, 52- 56, 60- 66, 57- 59, 67, 68)

As can be seen, verses 107–108 describe the signs that the prophet Moses received from Allah and emphasize that he should present these signs to Pharaoh.

In verse 107, the fact that the “one who devours” is described with the adjective مبين (mubin = obvious) indicates that this miracle is not an illusion or magic that deceives the eyes, but rather an evident reality that everyone can plainly recognize and accept.

Although this is the true nature of the event, the preconceptions among Muslims often originate from the Biblical account. These events are detailed in Exodus, Chapter 4 of the Bible. Anyone interested in further context is encouraged to refer to that chapter.

Verses 109-112:

^109-112Chiefs among the people of Pharaoh said: “Indeed, this is a very knowledgeable, fascinating, influential scholar. He wants to deport you from your land”. Pharaoh said: “Then what is your command?”. They replied: “Keep him and his brother and send gatherers to cities. Let them bring you all very knowledgeable, fascinating, influential scholars”.

As we learn from other verses on the subject, the brother of the prophet Moses, whose name is not mentioned here, is Harun(Aaron). The addressees of the prophet Moses and his brother Harun are Pharaoh and the notables of his people, as can be understood from the plural expressions used in the dialogues. Pharaoh makes decisions about the prophet Moses in consultation with his notables and does not act alone without seeking their advice.

THE PROPHET MOSES AS A THREAT TO PHARAOH:

Despite the prevalence of sorcery in Egypt and the consequently large number of sorcerers, it is interesting that the Egyptian elites say about the Prophet Moses, “Without a doubt, this is a highly knowledgeable sorcerer. He wants to drive you out of your land,” and perceive him as a major threat. Because the miracles demonstrated by the Prophet Moses—no matter how impressive—are ultimately seen by them as mere sorcery, and there are already many sorcerers practicing magic in Egypt. Moreover, the Prophet Moses is a member of the enslaved Children of Israel. The fact that someone from a slave lineage performs an act that many others can do should not warrant him being perceived as such a significant threat.

In our view, the Egyptian elites, who knew that the Prophet Moses—having been educated alongside the royal children—possessed a pure, strong character and exceptional abilities, understood that the Prophet Moses, who claimed to be the Messenger of the Lord of the Worlds, would not retreat from his demands and would absolutely refuse to compromise. The existence of such a prophet and the gathering of a mass of believers around him meant a complete transformation of the existing system of life, including the political order—in other words, a total revolution. This is the real reason why the Prophet Moses was perceived as a threat.

This issue is explained in Surah Mu’min, verse 26 as follows:

²⁶And Pharaoh said: Let me, so I will kill Moses, and let him call upon his Rabb. Indeed, I fear that he will change your religion or he will reveal the chaos in this place/in our country; he will decipher our corrupted system”.

(Al-Mu’min/26)

 

Another reason is that, in the face of the signs shown by the Prophet Musa, the elite realized that he was no ordinary magician and were seized with terror and fear, believing that there truly was a supernatural power behind him. Indeed, had they regarded the Prophet Musa as merely an ordinary magician, they would certainly not have feared him, been unsettled by his ability to bring about great transformations, or considered him an imminent threat. For magic has never been the spark of revolutionary movements, and no magician has ever seized power through magical means.

We learn of the events immediately following the warnings of the elite from Surah Ta-Ha:

^57,58Pharaoh said: “O Moses! Have you come here to drive us out of our land with your influential knowledge? Then, we will come to you with an influential knowledge like your influential knowledge. Now, appoint a time/place for us to meet; it should be a plain and wide place neither you nor we will reject”.

⁵⁹Moses said: “Meeting time with you is forenoon on the festival and celebration day when people will gather”.

⁶⁰Then, Pharaoh turned away and put together his plots-plans, then came.

(Ta-Ha: 57–60)

Verses 113, 114:

^113,114And those very knowledgeable, fascinating, influential scholars came to Pharaoh, they said: “If it is we who prevail, will there be a great reward for us?”. Pharaoh said: “Yes! And you will definitely be among those who are made close to me”.

The 113th Ayah contains the words of the magicians in the form of a “declarative sentence.” The same words appear in Surah Ash-Shu’ara, Ayah 41, but there, they take the form of an “interrogative sentence.” Some reciters have read the word إنّ – inne in this Ayah as ائن – einne, thereby turning it into an interrogative sentence as well. ^[55] However, we consider this sentence to be a declarative one. Accordingly, the words of Pharaoh’s scholars—“If it is we who prevail, will there be a great reward for us?”—are not in the nature of bargaining with Pharaoh but rather reflect their conviction that, should they prevail, their fame would spread, their influence would grow, and Pharaoh would reward them abundantly—in short, that they would emerge from this affair with great profit.

The word اجرا – ecren in the statement of these highly knowledgeable, captivating, and influential scholars is indefinite (nakirah), which amplifies its meaning to imply “a great recompense” or “reward,” hence its translation as such.

From the accounts of this incident in other verses, it is understood that certain parts of the event have been omitted here. For example, the narration in Surah Ash-Shu’ara mentions that Pharaoh, following the counsel of his people’s elite, sent out messengers and gatherers to neighboring cities and brought a large number of magicians to the arena. The statement of the highly knowledgeable, captivating, and influential scholars, as relayed in the 113th verse—“If it is we who prevail, will there be a great reward for us?”—was spoken during this gathering. After Pharaoh affirmed their words, he further told them, “And indeed, you will be among those brought near,” indicating that he was promising these so-called scholars a reward far beyond their expectations—such as entering the palace and securing a position within it.

From the accounts of this event in other verses, it is clear that some details of the incident are summarized here. For example, in Surah Ash-Shu’ara, it is mentioned that Pharaoh sent messengers and gatherers to the surrounding cities, as advised by his tribal notables, and brought numerous magicians to the demonstration square. The phrase, “Will there really be a great reward for us if we are victorious?” quoted in verse 113, reflects the magicians’ inquiry during this assembly. Pharaoh’s response, “Yes! And you will definitely be among those who are made close to me” confirms that he promised them rewards far exceeding their expectations—such as positions within the palace and a place of prominence in his court.

³⁸Thus, influential scholars were gathered together on a specified time of a certain day.

³⁹And it was said to the people: “Will you congregate?”.

-“⁴⁰The influential scholars must be the ones who prevail, then we will follow them!”-

⁴¹When influential scholars came, they said to Pharaoh: “If we prevail, is there definitely a payment for us?”.

⁴²Pharaoh said: “Yes, in this case, you will definitely be among those who are close”.

(Ash-Shu’ara: 38-42)

 

Verses 115 – 117:

¹¹⁵The very knowledgeable, fascinating, influential scholars said: “O Moses! Will you bring forward your thesis or will we bring forward ours first?”.

¹¹⁶Moses said: “You, bring forward yours first”. And when they brought forward theirs, they fascinated the people and they wanted to put them in order according to their own thoughts. And they presented a great influential ingenuity.

¹¹⁷And We revealed to Moses and said: “Bring your knowledge forward”. And they marveled at once, it devoured all they made up and brought forward.

THE GREAT SHOW:

Since it contains more detail, it would be beneficial to first follow the event from Surah Ta-Ha. An example verse:

⁶⁵Influential scholars said: “O Moses! Either you will bring forward or we will be first who will bring forward”.

⁶⁶Moses said: “Rather, you, bring it forward”. He marveled at once! Their knowledge, old beliefs and hypotheses/useless/trivial knowledge seemed to him larger than they actually were due to their magic/ingenious presentation. ⁶⁷Hence, Moses felt a fear within himself.

^68,69We said: “Do not fear, indeed you; it is you who is superior: Bring forward the knowledge you have; then it will devour their productions. Surely, what they have done is just an trick of an illusion. And the one who impresses through illusion will definitely not win victory, succeed wherever he goes”.

(Ta-Ha/ 65–69)

 

The words of the highly knowledgeable, captivating, and influential scholars—“O Moses! Will you bring forward your thesis or will we bring forward ours first?”—which may seem like courtesy, actually stem from their confidence in themselves. Indeed, the expressions in Surah Ta-Ha indicate that these highly knowledgeable, captivating, and influential scholars presented theses that excited everyone with their arguments and, in their own minds, would captivate the spectators. However, because the Prophet Moses allowed them to go first, the people saw that the performance they had just been impressed by was nothing more than a fabricated trick, thus reducing the act of these highly knowledgeable, captivating, and influential scholars to mere simple showmanship.

 

Verse 118, 119:

¹¹⁸Thus the truth prevailed and all that Pharaoh and the chiefs had done failed.

¹¹⁹Pharaoh and the chiefs were defeated and returned as a humiliated community.

The show ended in disappointment for its organizers. Pharaoh and his entourage, whose plans backfired and who were humiliated before the people, departed defeated and utterly crushed.

Verses 120-122:

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

It is understood that this defeat devastated Pharaoh and his followers. Despite all the effort and expense put into bringing the scholars, not only were they defeated, but at the end of the demonstration, they declared their belief in the Prophet Moses. The scholars’ immediate turn to faith indicates that, as intelligent and conscious individuals, they quickly realized that the verses from the Torah conveyed by the Prophet Moses were not mere deceptive tricks. For the essence of a thing—whether it is good or not—is best understood by the masters of that craft themselves.

The scholars’ emphatic declaration to Pharaoh, “We believe in Rabb of Musa and Harun,” carries the nature of a challenge and demonstrates a faith formed through knowledge. Before affirming their belief, they used the expression “Rabb of all universes” to prevent any misunderstanding by Pharaoh, who saw himself as the lord of the worlds.

Verses 123-126:

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

In the 119th verse, it was stated that when the scholars brought forth against the Prophet Moses realized that the presented verses were not magic and thus believed, Pharaoh and his entourage left the scene of the demonstration. Unable to accept this defeat, Pharaoh returned to the stage to devise new schemes. He accused the scholars of secretly conspiring with the Prophet Moses and showered them with threats: “Have you believed in him before I gave you permission? Indeed, this is a conspiracy that you have set in the city to drive his people out of the city. You will know soon. Indeed I will cut you off the covenants; commitments, then indeed, I will take you out of your comfortable environment; I will take you out of your business in the city and I will make you agricultural laborer in the date palm farms, I will make you work in the stone pits, in the hardest works”

خلاف KHILAF / حلاف HILAF:

A word that deserves careful attention in the Qur’an is the term خلاف (Khilaf). As is known, in the earliest manuscripts of the Qur’an, words were written without diacritical marks (dots and vowels). Depending on the dots and vocalization added later, the term can be read as خلاف (Khilaf) or حلاف (Hilaf). Additionally, the letter at the beginning of the word could be interpreted as “ج” (Jim), “ح” (Ha), or “خ” (Kha), resulting in different meanings.

In the verse relevant to our topic, we will focus on the version of the word read with the letter “HI (خ — hı)” in today’s Mushafs, i.e., “hilaf (خلاف)”.

When we consider the word as “hilaf (خلاف)” with a dotted ha (hı), it is derived from the root “hlf (خ ل ف)”, which means “reverse, opposite to, exactly contrary to; one after another”. Many derivatives of this word (such as halef, halife, muhalif, muhalefet, etc.) are also used in Turkish.

Indeed, in Tawba/81 and Isra/76, it appears with the meanings of “as an opponent” and “after you”.

If we read the word “hilaf” as “hallaf (حلاف)” without dots, this word would be derived from “h l f (ح ل ف)”, which means “oath”. From this root, there are twelve verb forms in the Qur’an (such as “yahlifunne (يَخْلِفُنَّ)”, “haleftum (خَلَفْتُمْ)”, “yahlifune (يَخْلِفُونَ)”) and one emphatic active participle form(muebalegha ismifail ) (“hallaf — خلاّف”).

The meaning of the word “hallaf (حلاف)” is “an agreement, commitment, covenant that exists among a community”, and generally refers to “agreements on unity, solidarity, and cooperation”. (Tac and Lisan)

The phrase “cutting off hands and feet” must have turned into an idiom meaning “rendering a person unable to benefit from blessings.” In Turkish as well, there is the idiom “to cut off (withdraw) one’s hand and foot (or skirt)”, meaning “to sever one’s connection or relation with something.” When this idiom is used together with “hallaf (حلاف)”, it implies meanings such as: “being deprived of agreements and commitments made, being excluded from citizenship rights and blessings, severing relations.”

The Meaning of the Phrase “لَاُقَطِّعَنَّ اَيْدِيَكُمْ وَاَرْجُلَكُمْ مِنْ “خِلَافٍ Found in [A’raf/124], [Ta Ha/71], and [Shuara/49]:

The expression means: “I will certainly cut you off from covenants made with you, from treaties established with you; I will deprive you of citizenship rights; I will sever your connection to them.”

As we indeed see Pharaoh’s treaties with his scholars in [A’raf/113, 114] and [Shuara/41, 42].

^113,114And those very knowledgeable, fascinating, influential scholars came to Pharaoh, they said: “If it is we who prevail, will there be a great reward for us?”. Pharaoh said: “Yes! And you will definitely be among those who are made close to me”.

(A’raf/113, 114)

⁴¹When influential scholars came, they said to Pharaoh: “If we prevail, is there definitely a payment for us?”.

⁴²Pharaoh said: “Yes, in this case, you will definitely be among those who are close”.

(Ash-Shu’ara/41, 42)

In this case, Pharaoh was not declaring the physical cutting of the scholars’ hands and feet, but rather depriving them of the rights in the established covenant and other citizenship rights.

After these determinations, the meaning of the ruling “أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ” in the Quran’s penal code (mentioned in [al-Ma’idah/33]) is also: “The deprivation of those who commit this crime from citizenship rights and other rights in covenants; the severing of their connections and relations.”

The words لَأُقَطِّعَنَّ – la-uqatti’anna and لَأُصَلِّبَنَّ – la-usallibanna in the 124th verse, by their grammatical structure, express “multiplicity/intensity,” thus these words indicate the worst form of “cutting off” and “harsh treatment.”

A detailed explanation regarding the word “Salb” (crucifixion) has been given in the analysis of the verse [Ta-Ha/71].

However, Pharaoh’s severe threat was completely disregarded by the magicians who witnessed the miracle and turned to faith with their sound intellects. On the contrary, the magicians turned to Allah, declaring: “Indeed, we return only to our Rabb. And you seize and punish us only because we have believed in the Ayat of our Rabb when they came to us”

They demonstrated their submission with prayers: “O our Rabb! Give us endless patience so we will not ease off, weaken, succumb. And take our lives as Muslims!”

In other words, the magicians who had initially sought worldly gains before the demonstration immediately embraced faith when faced with the divine miracle and declared they would protect this faith at the cost of their lives. Through this behavior, they chose not to exchange the truth for trivial worldly gains but to stand by the truth whose reward is the greatest prize [Paradise].

The magicians’ response implicitly means:

“Your threats mean nothing to us. We will return to our Rabb anyway. The manner of our death holds no importance… Whether we die in our beds or are chopped up, crucified, exiled, or sent to stone quarries by you—it makes no difference to us.” Their statement “Your taking vengeance upon us is only because we believed in the Signs of our Rabb when they came to us” indirectly contains the message: “We are being killed for an important reason—our faith in our Lord—not for some petty crime! So why should we care about your threats?”

It must be well understood that hardship, persecution, and suffering are conditions that must be endured by those who walk the path of faith and submission. Indeed, the Prophet Ibrahim, our Prophet Muhammad, the believers mentioned in the story of the Companions of the Ditch (Ashab al-Ukhdud), and the early Muslims like Yasir, Sumayya, and Bilal all faced the same persecutions and hardships. These processes will continue likewise hereafter, and believers will always encounter various forms of persecution, just like the examples before them.

¹⁸⁶No doubt that you will wear out/you will be tested about your wealth and lives. And you will hear many disturbing, annoying things from those who were given a Book before you and those who associate others with Allah. If you have patience and enter under the guardianship of Allah, indeed that is of the matters that require determination.

(Al-i Imran/186)

 

^39-41Those whom are waged war have been allowed to fight since they have been treated unjustly; driven out from their lands without right only because they have said “Our Rabb is Allah!”.

And surely, Allah is the One Who is the most competent to lead them to victory. If Allah had not eliminated and prevented some of the people with other people, all sprouts, buds, fruits on the trees, harvested grains, legumes, thorns in barren lands, all built structures, bazaars and malls; markets, all Salah; support institutions (workplaces; employment and procurement institutions, educational and training facilities and security centers) and all the masjids [school] within which the name of Allah is mentioned frequently would have definitely been demolished.

Allah will definitely help those who help Him -who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], who give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established, instruct that which is acceptable for all and who forbid with Wahy [Revelation] and common sense that which is considered evil, if We make them have authority and home-. Indeed, Allah is very powerful, almighty. And only to Him belongs the consequence of all matters.

(Hajj/ 39-41)

 

^4,5The companions of Uhdud/the blazing fire were killed: ⁶When they sat upon it ⁷and were witnesses to what they did to the believers. ^8,9And the reason that they punished the believers was only that they believed in only Allah Who is very powerful, praiseworthy, the One Who has the dominion of the heavens/universe and the earth and the One Who witnesses all.

(Al-Buruj/4–9)

Certainly, the attitude of the infidels has persisted throughout history. However, the verses conveying the words of the magicians serve as an excellent example of how a Muslim should behave under threat. The words that the companions of our Prophet would say to one another when going to war are also noteworthy:

⁵¹Say: “Never will touch us other than that which Allah has decreed for us. He is our protector. Therefore, let the believers rely only on Allah”.

(At-Tawbah/ 51)

 

The narration of the events in verses 123-126 in Surah Ta-Ha is as follows:

⁷⁰In the end, all influential scholars were left submitted while they extended their necks, saying: “We have believed in Rabb of Moses and Aaron”.

⁷¹Pharaoh said: “Did you believe in him before I gave you permission?  Surely, he is your senior who taught you influential knowledge. I swear that I will cut you off the covenants; commitments and indeed I will take you out of your comfortable environment; I will take you out of your business in the city and I will make you agricultural laborer in the date palm farms, I will make you work in the stone pits, in the hardest works. And you will know which of us is more severe and persistent in punishment”.

^72,73Influential scholars said: “We will never prefer you over these clear evidences which came to us and the One Who created us from nothing. So, decree whatever you are to decree! You can only decree for this simple worldly life. Indeed, we have believed in our Rabb so He may forgive us for our mistakes and for that which you have forced us to perform of the influential knowledge. And Allah is better and more enduring”.

(Ta-Ha/ 70–73)

Verse 127:

¹²⁷And the chiefs among the people of Pharaoh said: “Will you free Moses and his people so they may abandon you and your idols/cease to take you as their idol and cause corruption on the earth? And Pharaoh said: “We will kill their sons; make them weak, unqualified by leaving them uneducated, we will cover their women with disgrace and we are the ones who are very powerful over them”.

In this verse, it is seen that the leading figures of Pharaoh’s dynasty provoked him, inciting him against the Prophet Moses and the Children of Israel. Pharaoh’s response is interesting in that it targets not the Prophet Moses but rather the Children of Israel. Pharaoh’s decision to set aside the Prophet Moses and instead plan to weaken the Children of Israel can, in our view, be explained by two reasons: Either Pharaoh thought that by weakening his people, the Prophet Moses would be left alone and unsupported, rendering him incapable of causing harm, and thus did not consider him significant at all; or, being affected by the signs he brought, Pharaoh believed that he was indeed a true messenger of the Divine and did not dare to confront him directly.

Pharaoh’s plan to weaken them signifies the beginning of a new era of oppression for the Children of Israel. This is because a similar oppression had been inflicted upon the Children of Israel even before the birth of the Prophet Moses.

⁴Surely, Pharaoh was exalted on the earth and divided the people under his rule into groups; he wanted to weaken one of these groups; he strangled their sons; he made them weak, unqualified by leaving them uneducated and covered their women with disgrace. Indeed, he was of the corrupters.

(Al-Qasas/4)

 

ISTIHYA / الإستحياء

One of the words emphasized in our Qur’an that deserves careful attention is the word “Istihya” (إستحياء). This word appears nine times in the verb form (mudari‘—present and continuous tense) in the following verses: A’raf/127, 141; Bakara/26, 49; Ibrahim/6; Qasas/4; Ahzab/53 (twice); and Mumin/25.

Although the verb pattern is the same, the two instances of “istihya” in Ahzab/53 and the one in Bakara/26 are generally translated as “shame, modesty, or hesitation,” while the others are rendered as “giving life, keeping alive.” Thus, it is commonly understood that Pharaoh slaughtered the sons of the Children of Israel and spared their daughters.

However, we have previously explained, by considering the metaphorical meanings of the words “zebh” (ذبح) and “qatl” (قتل) in the verses describing the oppression against the Children of Israel, that Pharaoh did not slaughter or kill their sons but rather “rendered them powerless and victimized them.” (See Tabyin al-Qur’an, analysis of A’raf/142.)

In this analysis, we will examine the application of “Istihya” (إستحياء) concerning women.

 

Analysis of the Word “Istihya” ( إستحياء):

When we examine classical lexicons and sources, we find that the Arabs derived two distinct verbs from the root letters “ حha  ىya  ىya”:

According to Sarf (morphology), the Second Measure (Bab):“ حيَىَhayeye,  يَحْيِىُyahyiyu,  حيّاًhayyan,  حياة  hayatan” This conjugation means “to live, to be alive.” (Some scholars argue that this meaning of “life” comes from the root “ḥ-y-w (ح ي و)” with a “wāw (و),” hence it is written in the Mus’haf as “ḥayāt (حياة),” similar to “ṣalāt (صلاة)” and “zakāt (زكاة).”) (Lisan ul-ʿArab and Taj al-ʿArus)

According to Sarf, the Sixth Measure (Bab): “ حَىِىَhayiya, يَحيِىُ yahyiyu  حياءً  hayaan…” This conjugation means “to feel shame, disgrace, or worthlessness.”

“Haya’ (حياء)” is a moral distress and change in state that arises in a person due to fear of blame or criticism. This word is derived from “ḥayat (حياة).” Just as one says “nasiya (نسي)” and “khasiya (خشي),” one can also say “ḥayiya al-rajul (حيى الرجل)” (the man felt ashamed). Similarly, when a horse’s kneecap bones become diseased, it is expressed in the same form as “shaṭā al-faras (شطى الفرس).”

“Hayā’” is understood as something that weakens the strength of a being afflicted by moral distress and alters their life into sorrow. Indeed, the Arabs would say:

“Māta ḥayā’an” (مات حياءً) – “He died of shame.”

“Halaka ḥayā’an min kadha” (هلك حياء من كذا) – “He was ruined out of shame for such-and-such.”

“Dhāba ḥayā’an” (ذاب حياءً) – “He melted out of shame.”

“Ra’aytu al-halāka fī wajhihi min shiddati al-ḥayā’” (رأيت الهلاك فى وجهه من شدة الحياء) – “I saw signs of ruin in his face due to intense shame.” (Al-Rāzī, commentary on Bakara/26)

In our Qur’an, this expression appears in the “Istifʿal” (استفعال) measure, in the mudariʿ (present/continuous tense) form as “istihya.” This pattern transforms intransitive(lazim) verbs into transitive(muteaddi) ones, so the word “ḥaya’ (حياء)” (shame) in the “istifʿal” form takes on the meaning of “humiliating, degrading, or devaluing.”

Considering that the words in the Qur’anic verses refer to “NISA (النساء) (women)” and taking into account the meanings derived from “haya (حياء)” in the word “istihya (إستحياء),” our conviction is as follows:Pharaoh, through subjecting the women of the Children of Israel to actions that would humiliate them and break their dignity, was degrading them and drowning them in shame.

We must also consider this subtle point: The expressions in the Qur’an use the word “NISA (النساء) (women)” and not “BANAT (بنات) (girls).” This means that Pharaoh applied the act of “Istihya” not to newborn girls but to adult women.

The verses have no connection to Pharaoh sparing the lives of newborn female infants of the Children of Israel. Understanding the “Istihya” verses in this manner aligns with the information given regarding “weakening” (mustad‘af) in Qasas/4 and “belittling, degrading” in Zukhruf/54:

⁴Surely, Pharaoh was exalted on the earth and divided the people under his rule into groups; he wanted to weaken one of these groups; he strangled their sons; he made them weak, unqualified by leaving them uneducated and covered their women with disgrace. Indeed, he was of the corrupters.

(Al-Qasas/4)

⁵⁴Pharaoh passivated; rendered his people unqualified so they obeyed him. Indeed, they were a people who had gone astray from the righteous path.

(Az-Zukhruf/54)

Even if different pharaohs carried out these oppressions, their intent and purpose in oppression were identical. This plan of weakening is also expressed in A’raf/141, Ibrahim/6, Mumin/25, and Bakara/49.

In the verses discussing Pharaoh’s plan, the weakening is described with the expressions “qatl (killing)” and “zebh (strangling or slaughtering).” We will analyze these expressions in A’raf/141 and determine their correct interpretation.

In the verse: “ALIHATIKA (آلهتك) – your gods” has also been recited as:“ILAHATAKA (إلاهتك) – your divinity” (according to Ali ibn Abi Talib, Ibn Abbas, and Dahhak). In Ubayy’s recitation, the verse reads: “etezeru Musa ve gavmehü li-yufsidu fi’l-arzı ve kad terakuke en ya’budeke” “Do you leave Moses and his people to spread corruption in the land, even though they have abandoned worshiping you?”

PHARAOH’s FAITH:

There are verses in the Qur’an from which information can be obtained about the belief of the Pharaoh.

^51-53And Pharaoh called out among his people: “O my people! Do not the kingdom of Egypt and the rivers that flow beneath me belong to me? Do you still not see? Or am I not better than that man who is insignificant; who hardly expresses himself? And why have not bracelets of gold placed upon him or have not angels in ranks come with him?”.

(Az-Zukhruf/51-53)

 

^28,29And a brave man from the family of Pharaoh who concealed his faith said: “Will you kill a man because he says my Rabb is Allah? But he surely has come to you with clear evidences from your Rabb. And if he is a liar, you will see that his lie will be against himself. But if he is truthful, some of what he threats will hit you. Indeed, Allah does not guide the one who is transgressor and a liar. O my people! Sovereignty is apparently yours today. But who would help us and protect us from the punishment of Allah if it came?”.

Pharaoh said: I do not show you anything except what I see and I guide you only to the path of being able to distinguish between good and evil/path of reason”.

^30-35And that one who has believed said: “O my people! Indeed, I fear about you the like of the day of the Companions; adventures similar to those of the people of Noah, Ad, Thamud and those after them. And Allah does not want any injustice, wrong for His servants. O my people! Indeed I fear for you that day of calling-screaming/fleeing; that day on which you will turn your backs and flee. There is no one to protect you from Allah. And whomever Allah leads astray, then there is no guide for him. And surely, Joseph had come to you with evidences before this. And you had uncertain, insufficient knowledge in that which he brought to you at that time as well. And when he died, you said, “Allah will never send a messenger after this”. Thus Allah leads astray those who dispute about the Ayat/evidences/signs of Allah, those who transgress, those who doubt without an authority having come to them. Great is the hatred of this situation in the sight of Allah and in the sight of those who have believed. Thus seals Allah hearts of every tyrant who acts arrogantly”.

(Al-Mu’min/ 28–35)

When the aforementioned verses are carefully examined, it becomes clear that Pharaoh did not deny the existence of Allah or the angels. However, some have interpreted his exaggerated claims to mean that he either denied Allah or placed himself in Allah’s position. In reality, Pharaoh acknowledged Allah as the Sovereign of the heavens, as is particularly evident in Zukhruf 53. What Pharaoh rejected was Allah sending Messengers to convey commands and interfering with his own dominion on Earth.

Pharaoh viewed himself, in theory, as the political lord/rabb [ruler] of all humanity, basing his sovereignty on the claim that he was the human manifestation of the Sun God. Indeed, the Encyclopaedia Britannica, under the heading “Egyptian Religion,” states that in ancient Egypt, the worship of Pharaoh stemmed from his being considered the son of God, and that he ruled the land in the name of the Egyptian gods.^[56]

In conclusion, the argument put forward by some—that Pharaoh placed himself as the true deity and Lord—does not align with either the Qur’an or scholarly research.

When Prophet Moses described his Lord as the One who creates all things and then guides them, Pharaoh felt compelled to ask Moses about the fate of past nations who had followed different paths. In our view, what Pharaoh truly meant to convey with this question was the following:

“If there is no Lord other than the One who gave all things their own creation, what will become of our ancestors who worshiped other gods for centuries? Were all these people wrong? Did they all deserve torment? Didn’t they have intelligence?”

Here, Pharaoh attempts to convince himself and those around him that following the path of the majority must be more correct, based on the assumption that it is highly improbable for everyone throughout history to have pursued false beliefs. However, the Qur’an declares that those on the right path have always been in the minority, while the majority has consistently been in error – being infidels and ungrateful:

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)

 

^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”.

(Al-A’raf: 16–17)

 

 ¹⁰⁵And there are many evidences/signs in the heavens/universe and on the earth, they pass over them as the ones who turn away.

¹⁰⁶Most of them do not worship Allah without associating others with Him.

(Yusuf: 105, 106)

 

Verse 128:

¹²⁸And Moses said to his people: “Ask Allah for His help and be patient. Indeed, the earth belongs to Allah. He makes whomever He wills of His servants inherit it. And the best ending is only for those who enter under the guardianship of Allah”.

This verse, which expresses the message that the prophet Moses gave to his people under oppression, is a message not only for the Children of Israel, but actually for all humanity.

Verse 129

¹²⁹And the people of Moses said to him: “We have been harmed before you came to us and after you came to us”. And Moses said: “It is hoped that your Rabb will manipulate, destroy your enemies and make you successors to them on the earth. Thus He will observe your deeds”.

The response of the Children of Israel to the Prophet Moses, complaining that the oppression they had long endured did not diminish even after his arrival, shows that they found little consolation in the message conveyed by the Prophet Moses in the preceding verse. In reply to their lamentations, the Prophet Moses reminded them of Allah’s unchanging rule, which had been expressed by the prophets Hud, Salih, and Shu’ayb in the earlier verses of this Surah with the words: “Allah made you successors to them…”

“It is hoped that your Rabb will manipulate, destroy your enemies and make you successors to them [place you in their stead], on the earth. Thus He will observe your deeds”

Verse 130:

¹³⁰And surely, We seized Pharaoh and his family with years of droughts and shortness of crops, that they might think and be reminded.

At this point, it is beneficial to recall the aforementioned verses 94–96:

^94,95Whenever We sent a prophet to a city, We seized its people with poverty and deprivation so they might know their place and invoke. Then We replaced evil with good; then they reproduced and said: “Such poverty and joy touched our ancestors as well”. Then We seized them suddenly while they did not perceive.

⁹⁶And if the people of those cities had believed and entered under the guardianship of Allah, We would have certainly opened upon them all the blessings from the heavens/universe and the earth. However, they denied. So We seized them for what they had been doing.

(Al-A’raf: 94–96)

The word سنين – sinin in the verse means “years” according to some linguists and “droughts” according to others. As a result, the word has been used to mean “drought for years”.^[57]

The expression of “drought for years” expresses the troubles of the people who are engaged in agriculture, and the expression of “shortness of crops” expresses the troubles of the merchants and civil servants living in the city, that is, those who are against the prophet Moses, and the economic depressions they are in.

Verse 131:

¹³¹Then, when good came to them, they said: “This belongs to us”. If an evil came to them, they saw it ill omen of Moses and his people. Know well, their ill omen is with Allah. But most of them do not know.

The word يطّيّر – yettayyeru, which we have translated as “they saw it as ill omen” in the verse, originally means “they take omens from birds.” Because the Arabs associated bad omens with birds, the concept of “bad luck” became synonymous with “birds,” and the expression “letting birds fly” has been recorded in dictionaries as meaning “bad omen.”

Some examples of the Arabs’ superstitious associations in this regard include:

• Birds coming from the direction of Yemen, called “Sanih,” were considered auspicious, whereas those coming from the North, called “Barih,” were regarded as bad omens.
• Negative meanings were derived from birds calling to each other or singing at unusual times, and the sound of a crow was interpreted as a sign of “separation.”
• When setting out on a journey to fulfill a need, it became customary to startle a bird in its nest. If the bird flew to the right, they would proceed with the journey; if it flew to the left, they would abandon the trip.^[58]

In truth, the ignorant masses’ accusations against prophets, branding them as bearers of bad luck, date back to ancient times. Such accusations were made against the Prophet Salih before Moses, and later, they were also directed at our Prophet (Muhammad):

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

(An-Naml/ 47)

 

^77,78Have you not seen/thought about those who were told, “Restrain your hands, establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established”? And when war was written upon them, a group from among them fear men in awe with respect, love, knowledge like they fear Allah in awe with respect, love, knowledge or even more. And they said: “Our Rabb! Why have you decreed war upon us, why did not You postpone us for a close time?”. Say: “Enjoyment of the world is very little. Akhirat [Afterlife], on the other hand, is better for those who have entered under the guardianship of Allah and you will not be treated unjustly, not even “as much as the speck of a date seed”. Wherever you are, death will reach you, even you are within strong fortresses built with limestone/concrete”. And if a good comes to them, they say: “This is from Allah”, and if evil befalls them, they say: “This is from you”. Say: “All are from Allah”. Despite these, what is the matter with these people that they almost do not understand anything?

(An-Nisa/ 77-78)

The verse’s statement informing that their misfortune comes from Allah means that the calamities they faced – such as famine, drought, and disease – had no connection to Prophet Moses and those who believed in him. Rather, these afflictions were sent upon them by Allah as retribution for their own evil deeds.

Verse 132:

¹³²And the people of Pharaoh said: “We will not be the believers in you no matter what evidence/sign you bring”.

This verse demonstrates how Pharaoh and his dynasty, while announcing their final decision, displayed extreme bigotry by stubbornly persisting in falsehood. To believe that bringing famine upon a nation and impoverishing its entire population could be achieved through magic – when even the most ignorant person knows this is impossible – represents complete fanaticism. This fanaticism of theirs is also mentioned in Surah an-Naml:

¹³And when Our Ayat/evidences/signs came to them in broad light, they said “This is an explicit illusion, a deception”.

¹⁴And while their selves were completely convinced with these, they consciously denied them for they did wrong; acted against their own good by associating others with Allah and because of their arrogance. – Look how was the end of the corrupters! –

(An-Naml/ 13–14)

Some sources indicate that Prophet Moses lived among the Copts during the period from his defeat of the magicians until Pharaoh’s drowning (according to Hebrew records, about 20 years), showing them various signs while continuing his call. It is suggested that the signs mentioned in this verse refer to these events.

Verse 133:

¹³³So, We sent upon them with certain intervals the flood, locusts, bugs, frogs and blood as Ayat. But they acted arrogantly again and became a people of criminals.

The punishments given to the Egyptians are listed in this verse:

Flood(Tufan): Literally, it means “circulating around, surrounding”. It is also used for any calamity that surrounds man. ^[59]There are also those who derive the meaning of “cholera-type epidemic disease” from this word. But the word has become famous in the sense of “suffocating water”. What is understood from this is the floods caused by excessive precipitation.

Grasshoppers: It is a creature that damages all vegetation, especially crops. It seems that there was a locust invasion, all the crops in the fields, vineyards and orchards were destroyed, and the locusts condemned them to starvation.

Pest: They are insect-like creatures such as lice, fleas, bedbugs, moths, ticks, ants. It means that the people of Egypt were once subject to their invasion.

Frogs: There are animals that live around waters such as streams and lakes and that they are sent to the city, and the statement that they are sent to the city makes us think that they were uprooted from the places where they lived and rained down on the city with the tornado disaster.

Blood: Although it is generally interpreted as the turning of water resources into blood, we think it is more appropriate to understand it as a “nostril bleeding” as predicted by Zayd ibn al-Aslam.

These calamities sent by Allah upon the Egyptians appear in enriched, almost fairy-tale-like narration in chapters 8-10 of the Bible. Interested readers may consult those passages.

 

 

Verse 134:

¹³⁴And when this punishment set upon them, they said: “O Moses! Invoke your Rabb for us by the covenant/promise He gave to you; if you remove from us this punishment, we will certainly believe in you. And we will definitely let the Israelites leave along with you”.

The term الرّجز – ricz (punishment) mentioned here must refer to a calamity different from and worse than the plagues enumerated in verse 133. Because when this punishment befell the Copts, they were brought to their knees and went to Prophet Moses pleading for deliverance.

Verse 135:

¹³⁵But every time We removed the punishment from them until a predetermined term which they were to reach, then at once they broke their word.

This verse, which explains the general character of the Copts, reveals how immoral they were as a society by emphasizing that as soon as the punishment was lifted, they immediately broke their promises without considering they could be punished again.

Verses 136, 137:

¹³⁶Then We maintained justice by recompensing them for they definitely denied our Ayat [evidences/signs] and were heedless of them. And We drowned them in a large body of water/the river.

¹³⁷And We made those people who had been oppressed/weakened, inheritors of all places that We had blessed. Thus the good promise of your Rabb to Israelites was fulfilled for they had been patient. And We destroyed all the industry work and that which Pharaoh and his people had been building.

Verse 136 states that Pharaoh and his dynasty were destroyed because they rejected their prophet and disregarded Allah’s message, despite having many other sins. If we observe carefully, the nations mentioned in previous narratives were also destroyed for the same reason.

The word يعرشون – ya’rishun in verse 137 has also been recited as يغرسون – yaghrisun.^[60] In this case, it means “the trees they were planting and cultivating.” From this we understand that our Rabb destroyed the houses, buildings, trees they planted, and gardens they cultivated that belonged to Pharaoh and his people.

THE GOOD PROMISE

In the 137th Ayah, our Lord explains what He bestowed upon the Children of Israel—who believed in His prophets, followed their advice, and remained patient—as a “the good promise” word. What this “the good promise” refers to has been clarified in other verses:

⁵And We wanted to bestow favor to those who were oppressed on the earth, make them leaders, make them inheritors. ⁶And establish them on the earth strongly, and show Pharaoh, Haman and their soldiers that which they feared from them.

(Al-Qasas/ 5–6)

 

^20,21And when Moses said to his people: “O my people! Remember the favor of Allah upon you. When Allah sent messengers from among you. And He made you rulers. And He gave you that which He had not given any other people of the time. O my people! Enter the purified lands Allah has decreed upon you and do not turn back or you will return as losers”.

(Al-Mai’dah/ 20-21)

 

^25-27They left many of many blessings of gardens, springs, crops, honorable positions and that in which they enjoyed.

²⁸Thus it is! We made other peoples inherit them.

(Ad-Dukhan/ 25–28)

Some have claimed that the land granted by Allah to the Children of Israel was the land of Egypt, asserting that the Copts were expelled and the Children of Israel were settled there instead. However, the Qur’an contains no such statement, nor is there any historical record of such an event occurring.

The settlement of the Children of Israel in the land given to them is described in the Book of Exodus, Chapter 32, of the Bible.

The events mentioned in Verses 136-137 are also narrated in other surahs as follows:

⁷⁷And surely We revealed to Moses: “Make my servants walk by night without fearing to be caught and without fearing in awe with respect and love/without being grateful to Pharaoh and make a dry path for them in the large body of water/the river!”.

⁷⁸Pharaoh followed them with his armies at once and there covered them from the large body of water/the river which covered them.

⁷⁹And Pharaoh led his people astray and did not guide them to the righteous path.

(Ta-Ha/ 77–79)

³⁹Pharaoh and his soldiers acted arrogantly on the earth without right and they indeed believed in that they would not be returned to Us.

⁴⁰We seized him and his soldiers and threw them in that large body of water/in the river. So see how is the end of those who do wrong; act against their own good by associating others with Allah!

(Al-Qasas/ 39–40)

 

^38,39And there are evidences/signs in Moses. Once We sent him to Pharaoh with an explicit proof but Pharaoh turned away with his army and all his sources of power. And he said: “This is a magician, a person who is supported by secret forces/is a madman”.

⁴⁰Then We seized him and his armies and cast them in the large amount of water/river. And he was blameworthy.

(Ad-Dhariyat/ 38–40)

As seen in these Ayat, Pharaoh and his dynasty were drowned and destroyed in plenty of water—in the river. Yet, the adventure of the Children of Israel continues with another parable:

Verses 138, 139:

^138-139And We took the Israelites across a large body of water/the river. Then they came upon a people that worshipped the idols that belonged to them. They said: “O Moses! Assign us a god just as they have gods!” And Moses said: “You are truly an ignorant people. The religion which those people follow will definitely vanish and all what they do is falsehood”.

The passage beginning with these Verses recounts another narrative of Prophet Moses, explaining the character of the Israelites.

In verse 138, it is not specified whom the Israelites  encountered. For what matters is not the identity of that people but the nature of their actions. It is likely that those they encountered were one of the tribes living in the northern region of Palestine. According to some researchers’ findings, they were the “Samites,” who lived near Mafqa and worshipped the Moon. ^[61]

The Bible states that these people were the Amorites [Amorites].

14- Yusha (Joshua) continued, “Therefore, fear the LORD, serve Him with sincerity and faithfulness. Cast away the gods which your fathers served beyond the River (al-Firat) and in Egypt, and serve the LORD.

15- If it seems evil in your eyes to serve the LORD, then choose for yourselves today whom you will serve—whether the gods your fathers served beyond the River (al-Firat), or the gods of the Amorites (al-Amuriyyun) in whose land you dwell. But as for me and my household, we will serve the LORD.”^[62]

In the translation, the word we rendered as “large body of water; river” is بحر [bahr]. To correctly understand the passages about Moses in the Qur’an, the meanings of the words بحر [bahr] and يمّ [yemm] must also be accurately determined.

These two words are generally translated as “sea,” leading to the natural assumption that Musa led the Children of Israel across the Red Sea, and that Pharaoh and his entourage drowned in the Red Sea. However, the Qur’an and the Arabic language do not support this. To grasp the truth of the matter, we present the true meanings of these words:

البحر [BAHR]

Bahr means “a large body of water, whether fresh or salty.” This word is the opposite of “land.” Its root meaning is “to split,” as water splits the land, hence the name. In classical Arabic poetry, the Euphrates River (al-Furat / الفرات) is also referred to as bahr. While it is common to use bahr for large, salty bodies of water (seas), it is not restricted to them.^[63]

The word bahr appears in passages related to Moses in al-Baqara 50, al-A‘raf 138, Yunus 90, Ta-Ha 77, ash-Shu‘ara 63, and ad-Dukhan 24.

اليمّ [YEMM]

Yemm means “bahr / a lot of water.” Layth defined this word as “a sea whose depth and shores cannot be known.” However, this claim cannot be correct, because in Ta-Ha 39, the Qur’an clearly states that Moses’ mother was commanded to cast him into the yemm, and his ark later came to rest at the riverbank. Since Moses was placed in the Nile River, and the ark drifted to the shore, yemm here cannot mean an unfathomable sea.

It is also believed that this word was Arabized from Syriac. ^[64]

The word yemm appears in al-A‘raf 136; Ta-Ha 39 (twice), 78, 97; al-Qasas 7, 40; and adh-Dhariyat 40.

Considering the regions where Moses’ family and Pharaoh lived, we believe it is more appropriate to translate bahr and yemm in the Musa narratives as “a large body of water / river.” In this case, Pharaoh drowned in the same waters where Musa was placed as an infant—not in a sea or the Red Sea.

We previously mentioned that lexicons also note that yemm may have been Arabized from Syriac. The likelihood of this being true is high, given that in Hebrew, “sea” is called yamm. Moreover, it is unreasonable to expect that desert-dwelling Bedouins (who had never seen the sea) would name it. Names for objects are given by those who interact with them. A glance at the names of natural or man-made objects worldwide confirms this.

In some places of the existing Bible, this abundant water is called “sea,” in some other places “Red Sea,” and in yet others “Sea of Reeds.”

With his mighty hand, his mighty arm, his love is eternal; His love is endless for the one who brought Israel out of Egypt; He who divides the Reed Sea in two, his love is eternal; His love is endless for the one who passes Israel through it; For the one who poured his army with Pharaoh into the Sea of Reed, his love is endless; for he who walks his people in the desert, his love is endless.^[65]

 

The Lord said to Moses, “Tell the Israelites to return,” and “Let them camp by the sea near Pi-Hahirot, between Migdol and the sea, opposite Baal-Zephon. Pharaoh will think: ‘The Israelites are wandering around in the land, besieged by the desert.’ I will make Pharaoh stubborn. He will go after them. So I will gain glory by defeating Pharaoh and his army. The Egyptians will know that I am the Lord.” The Israelites did as they were told. When Pharaoh of Egypt was informed that the people had fled, Pharaoh and his officials changed their minds about them: “What have we done?” they said, “By releasing the Israelites, we have lost our slaves!” Pharaoh had his chariot prepared and took his army with him. Alongside his selection of 600 chariots, he took all of Egypt’s chariots with him along with their responsible drivers. The Lord made the Egyptian Pharaoh stubborn. Pharaoh pursued the Israelites who were advancing happily. The Egyptians, with all of Pharaoh’s horses, chariots, cavalry, and soldiers, followed them and overtook them as they encamped by the sea, near Pi-Hahirot, opposite Baal-Sephon. As Pharaoh approached, the Israelites were terrified when they saw the Egyptians following them, and they cried out to the Lord. He asked Moses, “Didn’t you bring us into the desert to die, because there was no tomb in Egypt?” they said, “Look what you did to us by bringing them out of Egypt! Didn’t we say to you in Egypt, ‘Let us serve the Egyptians’? It would be better for us if we served the Egyptians rather than die in the desert.” Moses said, “Do not be afraid!” he said, “Stand still and see how the Lord will save you today. You will never see the Egyptians you see today again. The Lord will fight for you, just stay calm.” The Lord asked Moses, “Why are you crying out to Me?” he said, “Tell the Israelites to move forward. You raise your stick, stretch your hand over the sea. The waters will part and the Israelites will cross the sea by walking on dry land. I will make the Egyptians stubborn so that they will follow them. I will gain glory by defeating Pharaoh, all his army, chariots and horsemen. When I gain glory because of Pharaoh and his chariots and horsemen, the Egyptians will know that I am the Lord.” The angel of God, walking in front of the army of Israel, changed his place and went behind. The cloud column in front of them also changed its place and came behind them, between the armies of Egypt and Israel. During the night the cloud darkened one side and illuminated the other. That’s why the two sides couldn’t get close to each other all night. Moses stretched out his hand over the sea. All night the Lord pushed back the waters with the strong east wind, turning the sea into land. The waters were divided, and the Israelites crossed the sea, walking on dry land. The waters formed a wall for them on their right and on their left. The Egyptians were following them. All the Pharaoh’s horses, chariots and horsemen followed them in the sea. At the morning watch, the Lord looked at the Egyptian army from the pillar of fire and cloud and stunned them. He took off the wheels of their chariots; so that they drove their cars with difficulty. The Egyptians said, “Let’s flee from the Israelites!” they said, “For the Lord is fighting us for them.” The Lord said to Moses, “Lift your hand over the sea, let the waters turn on the Egyptians, their chariots and their horsemen.” Moses stretched out his hand over the sea. Towards morning, the sea returned to its normal state. As the Egyptians fled from the waters, the Lord shook them off in the middle of the sea. The returning waters swallowed up the chariots, the horsemen, and the entire army of Pharaoh, who plunged into the sea after the Israelites. Not a single one of them survived. But the Israelites had crossed the sea on dry land on foot. The waters had formed a wall for them on their right and on their left. That day the Lord rescued the Israelites from the Egyptians. The Israelites saw the dead Egyptians on the seashore. The people of Israel, afraid when they saw the great power that the Lord had shown to the Egyptians, put their trust in the Lord and his servant Moses.^[66]

Verse 140:

¹⁴⁰And Moses said: “Shall I seek for you a god other than Allah while He has favored you over the people of the time?”

In this verse, where Prophet Musa reminds his people of the grace Allah bestowed upon them, the expression “while He has favored you over the people of the time” refers, in the first place, to THEIR BEING MADE SUPERIOR OVER THE COMMUNITIES OF THEIR OWN ERA THROUGH POLITICAL, MILITARY, ECONOMIC POWER AND POPULATION MULTIPLICITY. We also observe the subject in the verses of Jathiyah 16, Baqara 47, 48, 122, 123, and Dukhan 32.

That this superiority was over the communities of their own era is clearly understood from the verses Mai’dah 20 and 21.

^20,21And when Moses said to his people: “O my people! Remember the favor of Allah upon you. When Allah sent messengers from among you. And He made you rulers. And He gave you that which He had not given any other people of the time. O my people! Enter the purified lands Allah has decreed upon you and do not turn back or you will return as losers”.

(Ma’idah/ 20,21)

In the second place, it has been emphasized many times in the Qur’an that the human being is superior to all beings in nature. For the human was created to have dominion over nature, and nature was subjected to the command of human. Indeed, it is a ridiculous situation that the human bows down and worships beings that are lower than him in rank in every aspect. The reason why our Lord repeatedly emphasizes and warns people about this matter is because He does not want them to fall into this ridiculous state.

Verse 141:

¹⁴¹We saved you from the hands of Pharaoh and his family who had been inflicting you with the evil of the torment; killing your sons; strangling your sons; making you weak, unqualified by leaving you uneducated and covering your women with disgrace. There was a great trial from your Rabb for you in this.

This verse is identical, word for word, to verse 49 of Surah Al-Baqara. The fact that this verse here has no connection with the preceding or following verses—while in Al-Baqara, it is part of a passage reminding the Children of Israel—suggests, in our view, that it serves as a precursor to the explanations that will come later [in Al-Baqara].

The point that needs emphasis here is the use of different terms in certain verses:

Some verses mention “zebh” (slaughtering/throat-cutting)

Others mention “katl” (killing)

According to the classical understanding, Pharaoh committed genocide against the Children of Israel—both during the time of Musa’s birth and during his prophethood—by killing and slaughtering their male children. However, this interpretation is neither logical nor historically supported. As will be seen, even in the Bible, the order given to midwives to kill the children did not actually happen. There, too, the issue is about the Children of Israel being oppressed and weakened.

Here, careful consideration must be given to verse 4 of Surah Al-Qasas:

“Indeed, Pharaoh exalted himself in the land and divided its people into factions. He sought to weaken one group among them, slaughtering their sons and sparing their women. Indeed, he was of the corrupters.”

Here Al-Qasas/4. The verse should be well thought out.

⁴Surely, Pharaoh was exalted on the earth and divided the people under his rule into groups; he wanted to weaken one of these groups; he strangled their sons; he made them weak, unqualified by leaving them uneducated and covered their women with disgrace. Indeed, he was of the corrupters.

According to Al-Qasas 4 and Al-A’raf 127, Pharaoh’s goal was not to exterminate a people but to weaken them. Another point is the metaphorical usage in the Quran of the terms “katl” (killing) and “zebh” (slaughtering/throat-cutting).

قتل [QATL]

The word “qatl” (قَتْل) metaphorically means “tahawwul” [change, transition from one state to another]. When someone adds water to wine, it is said “qatala ash-sharab” (قَتَلَ الشَّرَابَ – he ‘qatl the wine), because by diluting it, they have altered its potency and intoxicating quality. Similarly, a person who has fallen in love and been rendered senseless by passion, or one who has gained experience in matters and shed their novice status, is called “rajulun muqattal” ( رجل مقتّلة). ^[67]

The verse implies that what is demanded of the Children of Israel is to repent and become mature servants of Allah as He desires.

Among the expressions in the verse, the word that requires particular emphasis is “zebh” (ذَبْح), often interpreted to mean “sacrificial slaughter.”

 

 

 

ZEBH (ذَبْح)

The original meaning of “zebh” (ذَبْح) is “to snap; to sever a portion from something.” Later, it came to be used in the sense of “throat-cutting.” Metaphorically, “zebh” signifies “destruction (undergoing ruin or transformation),” as cutting the throat is the swiftest way to bring about a living being’s demise.

The metaphorical usage of “zebh” (ذَبْح) clearly shows that this word conveys:  “Sacrificing” (not merely ritual slaughter), “Annihilating”, “Victimizing” , “Devoting”, In colloquial terms: “expendability” (being ‘used up’ or ‘disposed of’)

¹⁰²And when that boy with whom he was harbingered reached the age to run/work with him, then Abraham said to him: “O my son! Surely I see myself (ZEBH) ruining you and making you suffer in this sleepy; serene, unconcerned, apathetic place. Tell me what you think!”. His son said to him: “O my father! Do that which you will be commanded! If Allah wills, you will find me steadfast against all troubles and calamities I may suffer while you are away”.

(As-Saffat/102)

In the literal sense of this verse, it is said that the Prophet Abraham strangled his son. This is a behavior that does not comply with reason and religion. For this reason, it is necessary to turn to the metaphorical meaning of the word “zebh” (strangulation)”.

According to the metaphorical meaning of Zebh, the prophet Abraham abandoned his son when his son was still in need of him, and rushed to serve Allah, ignoring that his son would be devastated.

⁵⁴And when Moses said to his people: “O my people! Surely, you have done wrong to yourselves by worshipping gold. Then, repent to your Creator and change your selves. This is better in the sight of your Creator”. Then, your Creator accepted your repentance. Surely, your Creator is the One Who accepts the repentances much, the One Who gives many opportunities to repent; the One Who is the possessor of vast mercy.

(Al-Baqara/54)

 

⁶⁶Had We decreed upon them: “Kill yourselves or leave your homes”, they would not have done it except for a few of them. And if they had done what they were instructed, it would surely have been better for them and stronger in striving.

(An-Nisa/66)

In these verses, the word “qatl” (قَتْل) literally means “to kill.” However, since the context involves “repentance and qatl,” it’s impossible to take “qatl” in its literal sense. Thus, the word “qatl” must be interpreted metaphorically (meaning change or transformation).

After these explanations, when we consider the metaphorical meanings of the words “zebh” and “qatl” in the verses describing Pharaoh’s plan, it becomes more reasonable to understand and accept that Pharaoh oppressed the Israelites by leaving their males uneducated, untrained and without professions – weakening them and reducing them to a lower class that couldn’t threaten his power.

We believe historical information would contribute to better understanding of this verse. However, the only written source on this matter is the Bible:

8- Then someone who did not know about Joseph became the King of Egypt.

9- He said to his people, “Look, the Israelites outnumber us.”

10- “Come, let’s use our minds against them, otherwise they will multiply; if a war breaks out, they will join our enemies and fight against us, and they will leave the country.”

11- Thus, the Egyptians appointed drudgery over the Israelites to make them work hard. The Israelites built cities with warehouses for Pharaoh, named Pitom and Ramses.

12- But as the Egyptians pressed on, the Israelites multiplied and spread throughout the region. The Egyptians were frightened

13- They made the Israelites work mercilessly.

14- All kinds of field work, heavy work such as mortar and adobe construction made life difficult for them. They used them relentlessly in all their work.

15- The King of Egypt said to the Hebrew midwives named Shifra and Pua:

16- “Take care when giving birth to Hebrew women in the delivery chair; if the child is a boy, kill him; if it is a girl, do not touch it.”

17- But the midwives were God-fearing, disobeying the command of the King of Egypt, and left the boys alive.

18- Then the King of Egypt called the midwives and said, “Why did you do this?” he asked, “Why did you leave the boys alive?”

19- The midwives replied, “Hebrew women are not like Egyptian women. They are very strong. They give birth before the midwife arrives.”

20- God was good to the midwives. As the population increased, it multiplied.

21- Because the midwives were afraid of him, God made them owners of a home.

22- Then Pharaoh commanded all his people: “Every Hebrew boy born will be thrown into the Nile, and the girls will be left alive.”^[68]

 

In addition, the word “killing (killing)” about Moses is also found in the chapter of Al-Qasas.

 

⁹And the wife of Pharaoh said: “A comfort of the eye for me and you! Do not slay him; do not make Moses unqualified; uneducated, unemployed like other Israelite children, perhaps he may benefit us or we may adopt him”. And they did not perceive.

(Al-Qasas/ 9)

The expression “Do not slay him (do not kill him)” here is also metaphorical in meaning. The verse’s meaning is: “This child is a source of joy for both you and me. Do not ‘kill’ him – do not leave Moses unqualified like other Children of Israel children; do not leave him uneducated, untrained and without profession.”

Detailed information regarding the “istihya” (reservation/hesitation) mentioned in the verse is provided in the explanations of verse 127 of this surah.

Verse 142:

¹⁴²And We assigned Moses with thirty nights and then completed it with ten more nights. Thus the number of nights assigned by your Rabb was completed to forty. And Moses told his brother Aaron: “Take my place among my people, amend and do not follow the way of the corrupters!”.

The phrase meaning “We added ten more nights to thirty nights” in this verse is expressed as “forty nights” in verse 51 of Al-Baqarah. This narrative method is widely adopted in Arabic literature and has many examples in Arabic poetry. Indeed, in Ankabut/14, there is also the expression “1000 minus 50 years” regarding Prophet Noah.

As understood from the verse, Prophet Moses, who was to undergo forty days of training, appointed his brother Aaron as his deputy during this period. He instructed him saying “be a reformer and do not follow the way of corrupters” before departing for his assigned location.

The following information is provided about this location, Mount Sinai:

“Tur-i Sina, also known as Moses Mountain or Horeb Mountain, in Arabic Jabal Musa, in Hebrew Har Sinai. A granite peak (2,285 m) in South Sinai governorate, in the south-central part of Egypt’s Sinai Peninsula.” Mount Sinai is considered in Jewish history as the place of divine revelation, where God is believed to have appeared to Moses and given him the Ten Commandments (Exodus 20; Deuteronomy 5). (…) In 530 AD, St. Catherine’s Monastery was established at the northern foot of the mountain. Today, this monastery – home to a few members of the autonomous Greek Orthodox Church of Sinai – is possibly the world’s oldest continuously inhabited Christian monastery. Its library, containing many ancient manuscripts including the 4th century Greek Codex Sinaiticus now in the British Museum, has been an invaluable resource for biblical textual studies.” ^[69]

Aaron, his brother, though older in age, was subordinate in rank to Moses. The Almighty Allah granted Aaron to Moses as an assistant upon his request:

²⁰said: “My Rabb!²⁵Open my chest, ²⁶facilitate my work ³³so we may purify you from all deficiencies ³⁴and remember you frequently. ²⁷Untie my tongue ²⁸so they may understand my word well. ²⁹And from my family; ³⁰my brother Aaron; ²⁹make him a minister for me, ³¹increase my strength with him. ³²Make him share my task. ³⁵Indeed, You see us”.

(Ta Ha/ 20-35)

 

³⁵And surely We gave to Moses the Book and appointed his brother Aaron as his assistant and supporter.

(Al-Furqan / 35)

 

Verse 143:

¹⁴³When Moses arrived to the place on the time We had assigned and his Rabb spoke to him. Moses said: “O my Rabb! Show me Yourself so I can look at You!”. And his Rabb said to him: “You can never see me but look at that mountain, if it should remain in its place then you will see Me”. Then when his Rabb manifested Himself to the mountain, it scrambled and then Moses fell unconscious. When he recovered his consciousness, he said: “I purify You, I have turned to You; I have repented and I am the first of the believers”.

Verse 143 is generally translated as: “When Moses came at the time We appointed and his Lord spoke to him, he said: ‘My Lord! Show me (Yourself) so I may see You!’ (The Lord) said: ‘You will never see Me. But look at that mountain – if it remains firm in its place, then you will see Me.’ When his Lord manifested Himself to the mountain, He crumbled it to dust, and Moses fell unconscious. When he recovered, he said: ‘Glory be to You! I repent to You, and I am the first of the believers.'” (T.D.V. Foundation Translation)

In these translations of the event, several points indicate they don’t conform to reason and logic: Moses remaining unharmed; no witnesses to the mountain’s destruction; absence of any trace or evidence of the event. Yet these events are believed to have occurred and are accepted as miracles. However, within Sunatullah (Allah’s established laws of nature), such an event contradicting these physical laws is inconceivable.

We present some analyses to uncover the true meaning that aligns with Sunatullah.

TAJALLI – تَجَلّى MANIFESTATION

The word “tajalli” (تَجَلّى) means “to appear, to become visible.” Its origin comes from the Arabic expression “jalaytu al-‘arusa” (جَلَيْتُ العَرُوسَ)—meaning “I unveiled the bride.” This term is also used for “a sword revealed by polishing away its rust.” [1] The root word “jila” (جَلاء), meaning “to uncover,” has entered Turkish with the same meaning. In short, this expression refers to the revelation of something hidden, the solving of a mystery, or the clarification of a complex matter.

The form “tajallā” (تَجَلَّى) in the verse indicates that this act was not done once but repeatedly.

Two different verbs are used regarding seeing in the verse:

“Arini” (اَرِن۪ٓي) (“Show me”)

“Anzur” (اَنْظُر) (“Let me observe”)

Moses does not say, “O my Rabb! Show me Yourself so I can look at You!” Rather, according to the phrasing, Allah will manifest Himself, and Moses will engage in “nazar” (observation). This means Moses will examine Allah in depth—studying Him thoroughly. This is what Moses requested.

NAZAR –  النظر  OBSERVATION

According to Lisan al-Arab, the word “nazar” ( النظر ) means “to come face to face.” Even if there is no visual sight, simply being in the presence of something is sufficient for “nazar.” Even the blind can perform “nazar.” From this, standing before a person or authority expected to resolve a matter—or directing one’s gaze toward them—came to be called “nazar.” ^[70]

Nazar is the desire for enlightenment. A “nazir” (observer) is one who wishes for something to be revealed. It also refers to deep contemplation and thorough reflection on the nature of things. Nazar applies only to the pursuit of knowledge about the unknown. ^[71]

When deep thought, analysis, or theoretical reasoning is applied to a subject, it is called “nazariyya” (نَظَرِيَّة – theory)—a systematic set of principles and laws that explain phenomena and form the basis of a science.

JABAL – جَبَل  MOUNTAIN

As an idiom, in all languages of the world, a mountain symbolizes: Difficult ascents and descents, steep slopes and cliffs, caves, wild creatures, unbearable burdens and responsibilities, arduous tasks, extreme sorrows, impenetrable secrets. It is a metaphor for all these things.

THE GRAMMATICAL POINT IN THE VERSE

The verse does not say: “el cebela” (أَلْجَبَلَ) (the mountain), “ale’l cebeli” (عَلَى الْجَبَلِ) (on the mountain), “ile’l cebeli” (إِلَى الْجَبَلِ) (to the mountain)

Instead, it says: “li’l cebeli” (لِلْجَبَلِ)

This means Allah did not say, “He manifested to the mountain” (i.e., “He illuminated the mountain”), but rather: “HE ILLUMINATED FOR THE MOUNTAIN.”

In other words, it was not the mountain that was illuminated—but Moses. Moses’ enlightenment occurred because of the mountain (i.e., the mental struggles and intellectual torments he was enduring, which were like a mountain). Without the mountain, Moses would not have been enlightened.

NOTE: The Arabic Particle of Causation (لِ – “ta’lil”)

This preposition is used to mean: “for”, “because of”, “due to”

Indeed, in the phrase “li’l cebeli” (لِلْجَبَلِ), the particle “li” (لِ) is used in the sense of “for”—meaning “FOR THE MOUNTAIN.”

 دَكّ DAKK

The root meaning of this word is “the collapse of a wall or a mountain” (as found in all lexicons).

This word does not appear directly in its verb form (as in Fejr/21 and Haqqa/14) but rather comes in this verse as the second object (maf’ul bihi) of the verb “jeale” (made). The meaning of this phrase in this passage is “His Lord made the mountain collapse (dakk).”

In a metaphorical sense, because of this polishing (divine intervention), Allah destroyed and removed the mountain-like problems and worries in Moses’ mind—meaning He convinced Moses, and Moses became reassured (mutmain).

The essence of the matter: Moses had mountain-like concerns, intellectual struggles, and question marks in his mind regarding Allah. Indeed, similar experiences occurred with the prophets Ibrahim (Saffat/88, 89) and Yunus (Saffat/39-48). However, since Moses’ worries were expressed with the metaphor of a mountain, they were greater and more intricate than those of the other prophets.

Musa believed that the solution to these great problems lay in Allah showing Himself directly so that he could gaze upon Him (nazar) and examine Him.

That is why he said:

“O my Rabb! Show me Yourself so I can look at You(nazar) / examine You closely!”

His Lord replied:

“You can never see me but look at that mountain, if it should remain in its place then you will see Me”. Then when his Rabb manifested Himself to the mountain, it scrambled and then Moses fell unconscious. When he recovered his consciousness, he said: “I purify You, I have turned to You; I have repented and I am the first of the believers”.

The clear meaning of this is: “Your very being—your eyes and mind—cannot even fully observe or examine a mountain, so how could you observe and examine Me? Seeing Me is beyond your capacity.” In short, Allah is putting Musa in his limited place.

Through this analogy and other revelations, Moses is enlightened. His Lord resolves his mountain-like problem and illuminates him. Moses’ mountain of worries collapses and disappears. Out of reverence for his Lord, he prostrates himself. When he returns to his normal state, he repents, saying: “I declare Your perfection (subhanaka), I turn to You (in repentance).”

By saying, “And I am the first of the believers,” Moses declared that he was the first to believe that Allah cannot be seen. This does not mean, “I am the first to believe in Allah’s existence,” because Moses’ faith at that moment was not based on what he saw—he had already believed in Allah for a long time.

In verse 143, the first occurrence of the word “jabal” (mountain) is used in its literal sense, while the second is used metaphorically, creating a wordplay (JINAS).

We also see the word “jabal” used metaphorically in verse 171 of the same surah.

Verse 171:

¹⁷¹When once that mountain was like a shadow/an umbrella and they were fearful that it would fall upon them, We ascended their selected one up to that mountain: “Cling onto what We have given you to be under the guardianship of Allah and always remember what is inside it!”.

After this event, the Israelites also wanted to see Allah:

⁵⁵And when you said: “O Moses! We will not believe in you until we see Allah manifestly” and a thunderbolt hit you while you were looking on.

(Al-Baqara/ 55)

Idraki-i Maali

Comprehending Idraki-i Maali (sublime matters) is not for this small intellect

For this scale cannot bear such weight

from poem of Ziya Pasha

Idrak-i maali: Literally means comprehending lofty thoughts and profound wisdom.

The intellect is a faculty tasked with understanding metaphorical realms and governing the kingdom of the body. If the intellect is the sovereign of the physical realm, the heart and spirit are the sovereigns of the metaphysical realm. Comprehending those profound wisdoms is not the intellect’s affair.

The issue of “seeing Allah” which occupied theologians considerably and which they ultimately agreed was impossible and could not occur, has been declared in the Quran with absolute clarity leaving no room for doubt:

¹⁰³Eyes can not reach Him but He can reach all eyes; He is the possessor of vast bounty, aware of all things.

(Al-An’am/ 103)

 

Indeed, the particle “لن (len)” in the verse and the conditional clause that follows it demonstrate that it is impossible for humans to see Allah.

Nevertheless, some individuals have interpreted the statement in verses 22-23 of Surah Qiyamah, where the word “نَظَرْ (nazar)” appears, as suggesting that Allah can be seen, relying on numerous narrations for support. However, “Lisan al-Arab” defines the meaning of the word “nazar” as “to come face to face/confront.” ^[72] That is, the word does not denote seeing with the eyes but rather refers to being in direct presence. According to this meaning, practise “nazar” is something even a blind person can do. Therefore, the expression “practise nazar to Allah” has no connection with looking at Allah with the eyes or seeing Him. As for “the faces that looking at  their Lord” in Surah Qiyamah, these refer to people who have turned toward their Lord and hope for His blessings.

Verse 144:

¹⁴⁴Allah said: “O Moses! I chose you over the people with my messages and words. Now, take what I have given you and be of those who repay for what they are given!”.

After demonstrating that the request to see Allah is impossible, this verse also asks Prophet Musa to be content with what he has been given and to be grateful for it. Gratitude for these blessings – which are by no means insignificant – will naturally not be through mere words but by properly fulfilling what these blessings require(shukr).

Verses 145-146:

¹⁴⁵And We wrote for him on the tablets an advice from all things and a detailed explanation for everything. “Go on, take these and hold them firm, and command your people to take in the best way. Soon I will show you the land of those people who have gone astray from the righteous path.¹⁴⁶I will keep away from Our Ayat those who do not believe even when they see all Ayat, who do not follow the righteous path even if they see it, and follow the path of going astray when they see it, and act arrogantly without right on the earth”. –This is because they deny Our Ayat and they are apathetic and careless to them –

 

What is written on the tablets given to the prophet Moses is explained in another verse:

 

¹⁵⁴Then We gave Moses the Book to explain all things in detail and as guidance and mercy with all necessary explanations for those who produced good so they might believe in that they would meet their Rabb.

(Al-An’am/ 154)

THE TWO TABLETS

There is no definitive information about the material of these two tablets or how the writing was inscribed on them. The Bible states that these tablets were made of thick stone molds and that the writing on them was done by Allah. Although the writings on the tablets are attributed to Allah in the Quran as well, since we do not know how the tablets were inscribed, we hold the opinion that they were written by Prophet Moses himself.

THE LAND OF THE TRANSGRESSORS (FASIQUN)

At first glance, it is understood that these lands belonged to nations like Ad and Thamud who were previously transgressors [sinners] and of whom only their names remain today. Indeed, available information shows that these nations lived in the Middle East. However, it is also possible that these lands of transgressors were places under the control of idolaters at that time. Regardless of which of the above is meant by the expression “land of the transgressors,” the Children of Israel could not possess these lands during Prophet Moses’ time. Therefore, the verse’s statement has the nature of good news.

The fact that the Children of Israel would be settled in the land of the transgressors also carries a warning meaning: “If you become like those transgressing nations, I will destroy you too and bring others in your place. See this with your own eyes!”

In verse 146, emphasis is placed on what calamities might befall those who take their desires as their lord, refuse to listen to revelation, and deny Allah’s signs, with their own understanding and way of life shown as the reason for their predicament. This subject was previously discussed in detail under the heading “The Sealing of Hearts.”

Verse 147:

¹⁴⁷All in vain are the deeds of those who deny Our Ayat and the meeting at Akhirat [Afterlife]. Are they recompensed for anything other than their deeds?

In this verse, it is explained that the fasiqun (transgressors) are punished solely as a consequence of their own deeds. From this explanation, it is also understood that these individuals were not compelled to act against their will. The treatment they face is an act of administering justice and is entirely the forewarned outcome of their own freely chosen actions.

Verses 148-153:

¹⁴⁸After him, the people of Moses took an idol that had an alluring voice by gathering the ornaments of his people but in fact had no function at all; they created a capital and worshipped to it. – Did they not see that it neither spoke to them nor guided them? – They took it and became the ones who do wrong, act against their own good.

¹⁴⁹When they saw that they had gone astray, they said: “If our Rabb does not show mercy to us and forgive us, we will definitely be among those losers”.

¹⁵⁰And when Moses returned to his people, angry and grieved, he said: “You have been evil successors/lineage to me! Did you make the Judgment of your Rabb closer?”. And he left the tablets and seized his brother Aaron by his head and pulled him to himself. Aaron said: “O son of my mother! Believe me, this people made me weak, they were about to kill me. Therefore, do not do anything to me over which the enemies would rejoice. And do not place me among those people who do wrong to themselves”.

¹⁵¹And Moses said: “My Rabb! Forgive me and my brother! Admit us into Your mercy. And You are the most merciful of those who are merciful”.

¹⁵²Indeed, those who worshipped gold, their Rabb will not be pleased with them and “humiliation” will be for them in the worldly life. Thus We punish those who invent.

¹⁵³-Surely, your Rabb will be forgiving and merciful after this for those who have done evil deeds but then repent and believe-

Here, another narrative of the Prophet Moses is recounted. A more detailed account of this narrative is found in Surah Ta-Ha:

⁸³What makes you hasten to reach your people, o Moses?

⁸⁴Moses said: “They are the ones who follow my track-teachings. And I hastened to You so You may be pleased, my Rabb”.

⁸⁵Allah said: “Indeed We have tested your people after you. And Samiri has led them astray”.

⁸⁶Then, Moses returned to his people, angry and grieved; he said: “O my people! Did not your Rabb promise you with a good promise? Was the time too long for you or you wished that your Rabb would not be pleased with you so you broke your promise to me?”.

⁸⁷They they said: “We did not break our promise to you by ourselves. But we had carried some burdens from the ornaments of those people. Then we threw them. Then Samiri put it in our head”.

⁸⁸And Samiri brought forth to them a deceiver, a trickster corpse/gold so Israelites said: “This is your idol and idol of Moses. But Moses abandoned it. –⁸⁹So, did they not see that gold could not respond to them with any word; and it did not possess a harm and a benefit for them? –

⁹⁰Surely, Aaron had said to them before: “O my people! Indeed you have been tested with this/have left the religion and thrown yourselves into the fire. And indeed, your Rabb is Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. So follow me and obey my order”. ⁹¹People of Aaron said: “We will never cease worshipping it until Moses returns to us”.

^92,93Moses said: “O Aaron! What did prevent you from following my path when you saw them going astray? Or have you disobeyed my order?”.

⁹⁴Aaron said: “O son of my mother! Do not seize my beard and head. Indeed, I feared that you would say ‘You caused a division among the Israelites and did not listen to my word’”.

⁹⁵Then Moses said: “O Samiri! What is it that you have done?”.

⁹⁶Samiri said: “I realized something that they did not understand so I had taken a handful of the track of the messenger then I threw it. And thus my self enticed me”.

^97,98Moses said: “Now go! And it is for you to say for lifetime , ‘No contact with me’. And there is an appointment day for you that you will never be able to refuse. And look at your idol you have been worshipping”. – Surely We will burn it and then demolish it deep into the large body of water. Your god is only Allah except Whom there is no deity. Indeed, He has encompassed all things in knowledge. –

(Ta Ha/ 83–98)

Regarding the story of the Prophet Moses and the 96th verse of Surah Ta Ha, the following short passage, written on the subject, serves as a good example of the classical understanding’s intriguing approach to this matter. Therefore, before presenting our own analysis, we share this passage:

In the story of the calf, it is narrated that Samiri’s name was Musa ibn Zafer, and he belonged to a town known as Samira. He was born in the year when male children were being killed. His mother hid him in a cave on a mountain. It was Jibril (Gabriel) who nurtured him. This is why he recognized Jibril. When Jibril crossed the sea on a mare that desired a male horse, so that Pharaoh would advance toward the sea, Samiri took a handful of soil from the hoofprint of Jibril’s mare. This is the meaning of the Almighty’s statement: “Thereupon I took a handful [of dust] from the footprint of the messenger (Ta Ha 96).” ^[73]

There is insufficient information in historical books or Hebrew culture about the calf mentioned in the narrative. However, Muhammad Asad, a Jewish convert to Islam, provides the following explanation about the calf in his Quranic translation titled “The Message of the Quran”:

The golden calf of the Israelites was, evidently, a product of centuries of Egyptian influence. The Egyptians worshipped the sacred bull Apis in Memphis, which they regarded as the embodiment of the god Ptah. When the bull grew old and died, they believed that a new Apis was immediately born, and that the soul of the old one transmigrated to Osiris in the realm of the dead. Henceforth, they worshipped this dual-headed deity as Osiris-Apis (in the Greco-Egyptian period, “Serapis”). As for the “lowing sound” emitted by the golden calf, it is likely that this was a sound produced by the wind, similar to the sounds made by idols in Egyptian temples, which were known to have hollow cavities that allowed them to emit sounds. ^[74]

The subject of the calf has not been addressed in classical sources with an approach different from the one we have presented above. However, our own interpretation (ta’wil) on this matter is different.

THE CALF; A CORPSE THAT BELLOWED [A DECEPTIVE, ALLURING SOUND]

If we examine the relevant verses from A’raf (148) and Ta Ha (88), we see that the calf is described as “a corpse that bellowed” , and it is explained that the people fell into shirk (polytheism) by adopting the calf, thus wronging themselves.

As is known, the term “calf” (بَقَرَةٌ baqarah) refers to a young cow. However, the fact that millions of calves existed on Earth at the time of this incident—just as they do today—makes it clear that the word “calf” in these verses is mutashabih (allegorical, open to interpretation). Indeed, our Lord has qualified the “calf” by describing it, thereby indicating that the term is mutashabih.

The word “corpse” (جَسَدٌ jasad), as everyone knows, means “a dead body.” But this word is also mutashabih, and in our view, it is used here in a non-literal sense. If we recall, the term “corpse” also appears in Sad (34), where we explained that it refers to the Prophet Sulayman (Solomon) and made the following clarification:

“The placement of a corpse on the throne of the Prophet Sulayman is, in our opinion, a metaphorical expression, suggesting that for a period, Sulayman—while still on the throne (in power)—was not engaged in meaningful or beneficial actions. Indeed, in Arabic, people who are useless to society are called الميّت المتحرّك al-mayyit al-mutaharrik (the moving dead). It is likely that the Prophet Sulayman, whether by choice or circumstance, became passive during this time, weakened greatly, and though he remained in power, he was effectively powerless—as if he were a living corpse.”

In our view, just as the term “corpse” (جَسَدٌ jasad) was used in Surah Sad to describe Prophet Sulayman’s state as “a moving dead,” here it indicates that the calf was essentially useless, devoid of will, and incapable of benefiting or harming itself or others. This useless characteristic of the calf is reinforced in A’raf/148: “Did they not see that it neither spoke to them nor guided them?” and in Ta Ha/89: “So, did they not see that gold could not respond to them with any word; and it did not possess a harm and a benefit for them?”

These attributes of the calf are in fact the same attributes of the false gods that people take besides Allah. Our Lord has repeatedly emphasized these characteristics in numerous verses to make people fully aware of them and has warned against taking such things as deities: Yunus/18, 106; Maryam/42; Anbiya/66; Maida/76; Ra’d/16; Shu’ara/73; Furqan/3, 55; Hajj/12; and Baqara/102.

The original word for “bellowing” [attractive, deceptive sound] in the phrase is “خوار (huvar).” This word is explained in Lisan al-Arab as follows:

“Lays said it means ‘the sound of a bull,’ while Ibn Sidah said it refers to ‘the sound of cattle, sheep, deer, and flying objects.’ The origin of ‘huvar’: A hunter captures a fawn, ties it to a spot, and rubs its ears. At that moment, the fawn lows [cries out]. Hearing this, the mother deer who has lost her fawn runs to its side and is caught by the hunter.” ^[75]

According to this explanation in Lisan al-Arab, “huvar” is not an animal’s normal bellowing sound, but rather a sound produced to lure another animal into a trap. That is, it is “an attractive, deceptive sound.” Indeed, this method is commonly used in duck and partridge hunting, where “huvar” is even imitated using a kind of pipe.

When we examine our subject in light of this information, we understand that the calf [gold] described in the verses as “a corpse that lowed [with an attractive, deceptive sound]” possessed a quality that trapped people – a deceptive allure.

In conclusion, we believe the calf mentioned here [a corpse with lowing, an attractive, deceptive sound] refers to “gold.” Indeed, the phrase in verse 148 – “a calf made from their women’s ornaments” – confirms this view by indicating the calf was made of adornments. How “gold” [ornaments] traps people, enslaves them [how people take “gold” as a god], is a phenomenon easily observable in daily life without much effort. Furthermore, in the same parable’s narration in Baqara/67-71, the expressions used for the deified cow – “yellow, spotless, and pleasing to beholders” – perfectly reflect the characteristics of “gold.” This matter will be better understood through our Lord’s interpretation of the term “Baqara [young cow]” there.

The events described in this passage are also found in Exodus/19 and 32 of the Bible.

The Quran’s narration differs from that in the Bible. Particularly unacceptable is the portrayal of Prophet Musa surrendering to such anger that he would smash the tablets containing divine commandments, with the inscriptions on the stone tablets being shattered beyond readability when thrown to the ground.

Verse 154:

¹⁵⁴When the anger of Moses subsided, he took the tablets. What was written on them was a guidance and mercy only for those who become an ideal person for their Rabb.

Note that the qualities listed in this verse regarding the tablets [Torah] given to Prophet Musa are identical to those of the Quran. Just as the names “dhikr” and “furqan” are used for the Torah in the Quran, this verse also mentions the qualities of being “mercy/rahmat” and “guidance.” These same qualities are used for the Quran in other verses:

^2-4This book; about which there is no doubt is a guidance for those who believe in the unseen, the unheard, the unknown places, who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], who spend from what We have provided for them for the cause of Allah/provide sustenance first for their relatives and then others, who believe in what has been revealed to you and what was revealed before you, who has entered under the guardianship of Allah –and they definitely believe in Akhirat [Afterlife]-.

(Al-Baqara/ 2)

 

The month of Ramadan; the Qur’an was sent down in it to the people as a guide and clear explanations of the criterion and guidance.

(Al-Baqara/ 185)

Verses 155-157:

¹⁵⁵And Moses chose seventy men to his people for the time that We appointed. And when a tremor seized them, Moses said: “My Rabb! If you had willed, You would have manipulated/destroyed them and me as well before. Now, will You manipulate/destroy us for what those fools among us did? This is nothing but your purification. In Your purification, You lead astray whom You will, You guide whom You will. You are our helper, our familiar Who guides. So please forgive us, show mercy. You are the best of forgivers. And ordain for us good in this world and in Akhirat [Afterlife]. We truly have turned to You”.

^156,157Allah says: “I have My punishment; I will touch with it whom I will, and I have My Mercy; that encompasses everything. I will decree it especially to those who enter under guardianship of Allah, those who give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established and who believe in Our Ayat; and those who follow the Messenger, the Prophet who is from the Mother City/Mecca who orders them the good, forbids them from evil, allows them that which is clean and pleasant and prohibits for them that which is filthy and evil, relieves them of their burden, ties and chains which were upon them; whom they can find written in the Torah and in the Bible which are with them. Therefore, those who believe in him, show him a strong respect, support him and follow the light sent down with him will be the ones who will succeed”.

This passage consisting of two verses relates another story of Prophet Musa. It tells how seventy Israelites ascended Mount Tur with Prophet Musa to seek forgiveness from Allah for their sin and to establish a new covenant [make an agreement]. The reason why Prophet Musa took so many people with him is explained in Surah Baqara:

⁵⁵And when you said: “O Moses! We will not believe in you until we see Allah manifestly” and a thunderbolt hit you while you were looking on.

⁵⁶Then, We revived you after your death/removed the disgrace from you and made you honorable so you might repay for the blessings you had been given.

(Al-Baqara/ 55, 56)

The word “رجفة recfa [torment]” in the 155th verse and previously in the 78th and 91st verses of this surah may have meant a natural disaster such as an earthquake, as well as a figurative psychological shock in people. Because, it is possible to explain the situation of people who have doubts, say that they will not believe until they see God, and even worship calves [ornaments], that it’s possible this indicates they were in complete spiritual turmoil regarding religion.

Our Lord’s words in verse 156 carry a general message. The statement that Allah’s mercy encompasses everything means that even His punishment and trials originate from His mercy. Because the purpose of testing humans with punishment is not to harm them, but to guide them to truth. And it is the God-conscious (muttaqin) who will benefit from this mercy.

Verse 158:

¹⁵⁸Say: “O mankind! Surely I am the messenger sent by Allah, the owner of the heavens/universe and the earth, the only supreme god, the One Who gives life and the One Who takes life, to you all. Then, believe in and obey His Messenger, who believes in Allah and His words to guide you to the righteous path; the Prophet from the Mother City; from Mecca”.

This paragraph has no connection with the parables of Prophet Moses. The placement of these verses among the parables of Prophet Moses suggests that the Companions inserted the message in these verses as a “parenthetical message” between the narratives. Therefore, this point should be noted when reading the passage composed of these parables.

THE CONCEPT OF “UMMI”

One of the most misunderstood terms is the word “ummi” (امّى). This word, used in the Qur’an for our Prophet, has been misinterpreted, leading to a misunderstanding of the exalted religion of Islam and a misrepresentation of our Prophet.

The term “ummi” (امّى) has been commonly understood among people to mean “ignorant as at birth, illiterate,” and this meaning has become widespread in society, with “being ignorant as at birth” always being condemned. Moreover, this condemnation has often been made mockingly, as in the satirical verse of Poet Eshref:

“Still in the same state as when he emerged from his mother’s womb,

Without traveling, he’s a world traveler; without knowing, he’s a scholar.”

Or as in the saying: “It is permissible for an ummi to lead another ummi (There is no harm in an ignorant person leading another ignorant person).”

Given this, using the attribute “ummi” (امّى) for our Prophet in the sense of “ignorant as at birth” turns praise into slander, much like the saying “while shaping an eyebrow, one pokes out an eye.” For those of us who, by Allah’s grace, have been granted the opportunity to learn the truth, explaining these truths has become an obligation.

The Ummi Status of Our Prophet

As is known, the majority of Muslims believe that our Prophet was illiterate. However, while this trait is condemned in others, it has been praised when it comes to our Prophet. Thus, knowingly or unknowingly, both our Prophet and our exalted religion have been tarnished. The claim that our Prophet was “ummi” in the sense of “ignorant as at birth” has been supported by evidence such as a verse from Surah Al-Ankabut (which is unrelated to the issue) and the famous fabricated narration about the Hira Cave scenario regarding the first revelation.

This verse states that if the Prophet had been occupied with reading and writing books, doubts would have arisen about his prophethood because the truth of the matters that were distorted in the Torah and the Gospel is present in the Qur’an. It emphasizes that our Prophet was not engaged in reading and writing like the Jewish rabbis and Christian priests of the People of the Book.

⁴⁸And you did not recite from any book before this; and you are not writing the Qur’an by yourself. If it had been so, those who believe in falsehood would have had doubt.

(Al-Ankabut/ 48)

In fact, contrary to the claimants’ assertions, this verse is proof that our Prophet was literate. Because saying to someone who does not know how to read or write, “Nor do you write it with your right hand,” would be meaningless. That is, our Prophet knew how to read and write, which is why such an expression was directed at him. Additionally, we have explained in our commentary on Surah Al-Alaq (Iste Kuran, Vol. 1, pp. 26-29) that the Hira Cave narration, cited as evidence that the Prophet could not read, is fabricated, and the phrase “ma ene bikaiin” (ما انا بقارئ) does not mean “I do not know how to read” but rather “I am not a reciter.”

On the other hand, those who cite the fabricated Hira Cave narration as proof that the Prophet could not read and write ignore the following narration, which suggests that he was literate—even that his handwriting was not very good—and which is also found in Sahih al-Bukhari (Sulh ve Ilim, Book of Reconciliation and Book of Knowledge):

Kitab al-Maghazi; Chapter 45:

45 – The Chapter on the Umrah Performed Under the Terms of a Treaty

This has been narrated by Anas from the Prophet (S).

263 – (Chain of narration: al-Bara – Ubaydullah ibn Musa)…:

“The Prophet (S) set out to perform Umrah in the month of Dhu al-Qa’dah. However, the people of Mecca refused to allow the Prophet to enter Mecca. Eventually, the Prophet made a treaty with the Meccans stipulating that he would stay in Mecca for three days the following year. When they wrote the terms of the treaty, they wrote: ‘This is what Allah’s Messenger Muhammad has agreed upon.’

They (the Meccans) said:

‘We do not acknowledge this (your messengership). If we knew and believed that you were Allah’s Messenger, we would not prevent you from anything. But you are Muhammad, the son of Abdullah.’

Thereupon, he (the Messenger of Allah) said:

‘I am Allah’s Messenger and Muhammad, the son of Abdullah.’

Then he said to Ali:
‘Erase “Allah’s Messenger”!’
Ali replied:
‘No, by Allah, I will never erase you!’

Thereupon, the Messenger of Allah (peace and blessings be upon him) took the document. The Messenger of Allah was not skilled in writing well. Then he WROTE: ‘This is what Muhammad, the son of Abdullah, has agreed upon in writing.’

• They would not bring weapons into Mecca, except sheathed swords.
• If any Meccan wished to follow Muhammad, they would not be allowed to leave Mecca. If any of Muhammad’s companions wished to remain in Mecca, their stay would not be prevented.

The following year…

(The subsequent parts of the narration describe the events that took place in Mecca the following year. The treaty referred to here, though not explicitly named, is the Treaty of Hudaybiyyah.)

The original text of the underlined part of this narration is as follows:

“فأخذ رسول اللّه صلى اللّه عليه و سلّم الكتاب و ليس يحسن يكتب فكتب هذا ما قاضى…”

(Fa-akhadha Rasool Allahi sallallahu alayhi wa sallam al-kitaba wa laysa yuhsinu yaktubu, fa-kataba: hadha ma qada…”)

In many translations, the verb “كتب kataba” (wrote) has been rendered as “had (someone) write” or “dictated.” Moreover, for some reason, historians (Siyar) and biographers who rely on these narrations have ignored the part we have emphasized. We believe that those who disregard such a crucial narration—despite it being among the reports they accept as sources—are committing a crime, and we leave it to the public conscience to determine the purpose behind this crime.

Our Prophet being “al-ummi” (الامّى) is indisputable, as it has been declared by the Qur’an. The issue that needs to be discussed here is in what sense and in what manner our Prophet was “al-ummi,” or rather, what “ummi” actually means. In our view, since the most accurate and shortest solutions to matters are found by referring to the Qur’an, the truths regarding this subject must also be laid bare in the light of the Qur’an and through reason.

What does “ummi” mean?

The word “ummi” (امّى) is derived from “umm” (امّ), meaning “mother,” combined with the relative ‘yai (ya-i nisbiyye)’ (ياء النسبة)—the letter ‘ya’ used to denote relation (‘ ىya’ particle) —thus forming a term meaning “related to the mother” or “motherly.” The relative ‘ya’ (ياء النسبة)(Yâ-i nisbiyye) attached to the end of words expresses affiliation to that which it is added. For example:

• “Ilmi” (علمى) means “scientific” (related to knowledge),
• “Qawli” (قولى) means “verbal” (related to speech),
• “Layli” (ليلى) means “nocturnal” (related to night),
• “Nahari” (نهارى) means “diurnal” (related to day).

It is also used to indicate a person’s city of origin, such as:

• “Konevi” (قونوى) means “from Konya,”
• “Baghdadi” (بغدادى) means “from Baghdad,”
• “Halabi” (حلبى) means “from Aleppo,”
• “Rumi” (رومى) means “from Rome (Byzantium).”

Illiterate or ignorant people are also called “ummi” (امّى)—meaning “one who remains as they were at birth, undeveloped.” This term is used indefinitely (without the definite article) and is not in an idafa (construct) form. It appears as “ummi” (امّى) or “ummiyyun” (امّيون). This expression is used in the plural in the Qur’an only once, in Surah Al-Baqara 78…

⁷⁸Some of those are the ones who have no knowledge on the Book except for their assumptions, the ones who are illiterates/unlearned. They only assume.

al-UMMI

Our subject here is not the word “Ummi” (امّى) itself, but rather the term “al-Ummi” (الامّى), which is an attribute of our Prophet. This term “al-Ummi” (الامّى) is another expression for the word “Umm al-Qura” (امّ القرى). First, attention should be paid to the following verse, where the word appears in the form of “Umm al-Qura” (امّ القرى):

⁹²This is the Book full of blessings and confirming what is mentioned within, which We have sent down upon you so you may warn the Mother City (Umm al-Qura) and the people nearby. Those who believe in Akhirat [Afterlife] also believe in it and they protect their Salah [supporting financially and spiritually establish and the institutions that enlighten the community].

(Al-An’am/ 92)

In this verse, our Prophet is first commanded to warn “Umm al-Qura” (امّ القرى), and then those around it. We know that our Prophet was chosen as a messenger in Mecca and first warned the Meccans. Therefore, it is clear that the phrase “Umm al-Qura” (امّ القرى) in the verse refers to the city of Mecca. Indeed, in all written Arabic texts and in the language of the surrounding people, Mecca is known as “Umm al-Qura” (امّ القرى). Thus, it is no surprise that the city of Mecca is referred to by this name in the Qur’an, and there has been no dispute on this matter.

“Umm al-Qura” (امّ القرى) means “the Mother of Towns” or “the Capital City,” and the reason Mecca is called this in Arab society is that it was the first settlement established around the Kaaba. In Turkish as well, some places are referred to not by their actual names but by titles reflecting their characteristics—for example: “Ankara” is called “The Capital” (Baskent), “Turkiye” is called “The Homeland” (Anayurt or Anavatan), “Cyprus” is called “The Baby Homeland” (Yavruvatan).

How did “Mother City/Umm al-Qura” become “Mother- al-Ummi”?

In Arabic possessive constructions (idafa), sometimes “the possessed noun (mudaf ilayh) is omitted, and instead the definite article ‘al’ (lam at-ta’rif) is added to the possessor (mudaf).” That is, the possessed noun is removed and replaced with a particle that makes the possessor definite (specific). Here too, in the construction “Umm al-Qura (امّ القرى)”, the term “al-Qura (القرى)” is removed and replaced with the definite article “al (ال)”, thus transforming the two-word construction into a single word form “al-Umm (الامّ – the Mother)”, making the expression “mother of cities/mother city” simply “the Mother”. In such cases, the new word becomes specialized and, having now become a proper noun, its first letter must be capitalized.

When Mecca’s other name “Umm al-Qura (امّ القرى)” transforms into “al-Umm (الامّ)” as described above, to express “Meccan” it is sufficient to add the relative “ya (ى)” at the end of the word: “al-Ummi (الامّى)”. In other words, since “mother city” becomes “the Mother” and “mother city dweller” becomes “of the Mother”, when we say “al-Ummi (الامّى)” it should be understood as “Mother City dweller”.

Such abbreviations regarding settlements are also applied in Turkish. For example, Kushadasi district of Aydın is called “Ada” by the people of Izmir and Aydin region, and in everyday speech, sentences about Kushadasi are expressed with phrases like: “I went to Ada”, “I’m coming from Ada”, “Ada’s district governor”, “Ada’s municipality”, “Ahmet from Ada”, “Mehmet from Ada” etc.

Thus, the word “al-Ummi” is a transformed version of the expression “Umm al-Qura” as explained above, meaning “belonging to the Mother, of the Mother”, that is, “Meccan”. The word “al-Ummi”, appearing in five verses in the Qur’an in both singular and plural forms, carries the same meaning in all these verses:

²⁰If they argue with you despite this, say: “I have Islamized myself for Allah/I have become Muslim. And those who follow me have also become Muslims”. And say to those who have been given the Book and those who are from the Mother City: “Have you strengthened too/accepted Islam?”. If they strengthen/enter Islam, then they have followed the righteous path they have been guided. But if they turn away, upon you is only to convey the message. And Allah is the One Who sees His servants best.

(Al-i Imran/ 20)

 

⁷⁵And among the People of the Book are such people, if you entrust them with great amount, they will return it to you. And among them are such people, if you entrust them a single gold coin, they would not return it back unless you are standing over him. This is because they say: “It is not possible that those who are from the Mother City will find a way against us”. They also lie about Allah while they know.

(Al-i Imran/ 75)

 

^156,157Allah says: “I have My punishment; I will touch with it whom I will, and I have My Mercy; that encompasses everything. I will decree it especially to those who enter under guardianship of Allah, those who give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established and who believe in Our Ayat; and those who follow the Messenger, the Prophet who is from the Mother City/Mecca who orders them the good, forbids them from evil, allows them that which is clean and pleasant and prohibits for them that which is filthy and evil, relieves them of their burden, ties and chains which were upon them; whom they can find written in the Torah and in the Bible which are with them. Therefore, those who believe in him, show him a strong respect, support him and follow the light sent down with him will be the ones who will succeed”.

¹⁵⁸Say: “O mankind! Surely I am the messenger sent by Allah, the owner of the heavens/universe and the earth, the only supreme god, the One Who gives life and the One Who takes life, to you all. Then, believe in and obey His Messenger, who believes in Allah and His words to guide you to the righteous path; the Prophet from the Mother City; from Mecca”.

(Al-A’raf/ 156-158)

 

^2,3He is the One Who has sent a messenger from among the people of the Mother City/Meccan, who is among them and who recites the Ayat of Allah to the people of the Mother City and those who have not yet joined them, who purifies them, teaches them the book, the laws, rules and principles that are set forth to prevent injustice, corruption and chaos. –Even though they were in an explicit astray before.- 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-Jumu’ah/ 2, 3)

 

When the above-mentioned verses containing the words “al-ummi” (الامّى) in singular or plural form are carefully read and properly understood within their context, it becomes clear that the concept of “al-Ummi” refers to “those Meccans who are not People of the Book – meaning those who do not read the Torah and Gospel, or who are neither Jews nor Christians.”

During that period, the society in which our Prophet lived can be divided into two distinct groups: the People of the Book (Jews and Christians) and those outside the People of the Book. Due to Judaism being a “national religion,” it is already known that Jews were not originally from Mecca. It is also a well-documented fact that Christians, the other part of the People of the Book, lived in Mecca because of its status as the “Mother City,” having migrated there from other regions. Indeed, the legal status of these foreigners, called “dhimmi” and consisting of Jews and Christians, was regulated by laws during the period when our Prophet was head of state (Ana Britannica, Vol. 32, p. 393).

The other group in society, those outside the People of the Book, according to what we learn from the Qur’an, were those who did not know the Book (Torah, Gospel) and acted only based on conjecture and assumptions. These were the ones who were born and raised in Mecca, thus being native Meccans. In the Qur’an, those belonging to this group – meaning those born, raised, and living within Mecca, not being from rural areas or Bedouins – are called “al-Ummi” (الامّى). That this is so is confirmed by both Qur’anic verses and historical documents.

Thus, our Prophet being “al-Ummi” does not indicate that he was illiterate, but rather that he was a native of Mecca.

When approaching the matter rationally, the conclusion remains the same:

It is impossible that our Prophet, who engaged in commerce in Mecca before being chosen as a Messenger, could have been illiterate as a merchant. Moreover, as the trustworthy custodian of Mecca, it would have been impossible for him to keep records of people’s possessions and wealth without being literate.

After being chosen for the prophetic mission, among the first revelations he received was the instruction: “Learn-teach! Yet, Your Rabb is superior to those who proclaim themselves supreme. It is your Rabb Who taught by the pen [through all sources of the knowledge]” (Al-Alaq 3,4) This expression is actually an indirect command informing our Prophet to write down the revelations he received. Such a command would not be given to someone illiterate. Furthermore, the Qur’an contains dozens of verses encouraging reading and writing while condemning ignorance. Had our Prophet been illiterate, the polytheists who constantly sought to find fault with him would have used this against him, questioning how someone who couldn’t read or write could command others to do so, and would have accused him of contradiction since such behavior is prohibited in Baqara 44 and Saff 2..

Even if we momentarily assume that our Prophet was illiterate before being chosen as a Messenger, it would be impossible to claim that he didn’t learn to read and write during his twenty-three years of prophethood. As the first person addressed by and submitting to the verses commanding knowledge and learning, it would be illogical for him to remain indifferent to these commands and not acquire literacy during this period. Moreover, our Prophet had many recommendations and practices encouraging knowledge and wisdom in accordance with Qur’anic commands, such as releasing prisoners of the Battle of Badr on condition they taught illiterate Muslims to read and write.

In short, while knowledge and wisdom are commanded to all, there being no special command to our Prophet saying “You must not learn to read and write,” claiming that he was illiterate goes beyond illogicality and constitutes a great injustice to our Prophet.

IN CONCLUSION:

It is established both through textual evidence and rational reasoning that the expression “al-Ummi” (الامّى) in the Qur’an means “from the Mother City (one born, raised, and living in Mecca, not from rural areas, not a Bedouin).” This expression was used to emphasize to the Meccans that the Prophet was one of their own—a fellow townsman, someone they knew well and who was not a stranger. The Qur’an contains many verses stressing that the Prophet was from among the Meccans themselves (see, verses in Sad 4, Qaf 2, and Tawba 128). In other words, our Prophet was literate and “al-Ummi / from the Mother City (born, raised, and living in Mecca, not a rural dweller or Bedouin).”

As understood from the above-mentioned verses (157, 158), the Holy Scriptures in the possession of the People of the Book during the Prophet’s time also contained descriptions and prophecies about the final Messenger. Indeed, the People of the Book who lived during that period did not object to these Qur’anic verses. The Qur’an itself states that some of those who were given the Scripture believed in the Prophet:

^45-46And seek help through patience, Salah [supporting financially and spiritually; enlightening the community]. –Surely, seeking help through patience and Salah is very difficult for all other than those who show respect; who believe from the bottom of their hearts that they will meet their Rabb and they will be returned to Him.-

(Al-Baqara/ 46)

 

²⁰Those to whom We gave the book know the Prophet as they know their own sons. Those who make their own selves lose, they do not believe.

(Al-An’am/ 20)

 

¹²¹Those whom We have given the Book recite-follow it as it should be recited-followed. And they believe in it. And whoever consciously denies the Book, they are the ones who lose.

(Al-Baqara/ 121)

There is another verse in the Qur’an about the Ummi prophet:

⁶And when Jesus, son of Mary, said: “O Israelites! Indeed, I am a messenger of Allah to confirm from the Torah what is between my hands and give the good tidings of a messenger who will come after me and whose name will be Ahmad/more praiseworthy than other people”. Then, when Jesus came to them with explicit evidences, they said: “This is an explicit magic”.

(As-Saff/ 6)

In the Bible, it is mentioned in Deuteronomy, Chapter 18, verses 15–19; Isaiah, Chapter 41, verse 25; and Chapter 42, verses 1–5 that a prophet will come after the prophet of that time, Moses. However, based on historical facts, the prophet foretold is Jesus. What concerns us are the expressions in the original Gospel. We have no means to find or know the original wording of the Gospel. As understood, even in the fabricated Gospels available today, there are indications pointing to the Messenger of Allah (Rasulullah):

The Gospel of John

 

25- “I told you this while I was still among you. 26- But the Helper, the Holy Spirit, whom the Father will send in my name, will teach you everything, remind you of all that I have said. 27- I leave you peace, I give you my own peace. I give you as the world gives 28- You heard me say to you, ‘I am going, but I will return to you.’ If you loved me, you would be glad that I will go to the Father. Because the Father is greater than me. 30- I will not speak to you at length any longer, because the ruler of this world is coming. He has no authority over me. ^[76]

 

7- I tell you the truth, it is for your benefit that I go. If I don’t go

The helper will not come to you. But if I go, I’ll send Him to you. 8- When he comes, he will convince the world that he is guilty of sin, righteousness, and judgment: 9- About sin, because they do not believe in me; 10- in righteousness, for I am going to the Father, you will no longer see me; 11- on judgment, for the sovereign of this world has been judged. 12- “I have more to say to you, but you cannot bear it now. 13- But when He, that is, the Spirit of Truth, comes, he will lead you to all truth. Because he will not speak on his own, he will only say what he has heard and will let you know what will happen in the future. 14- He will glorify me. Because he will take from what is mine and he will let you know. 15- Whatever the Father has is mine. ^[77]

 

The Gospel of Matthew

 

33- “Listen to another parable: A landed man planted a vineyard,

He surrounded it with a fence, dug a grape-pressing pit, and built a guard tower.

Then he rented the vineyard to the vineyards and went on a journey. 34- When the vintage approached, he sent his slaves to the vineyards to get his share of the crop. 35- Bağcılar captured the man’s slaves, beat one of them, killed one, and stoned the other. 36- This time the vineyard owner sent more slaves than the first. Bagcilar did the same to them. 37- Finally, the owner of the vineyard sent him to the vineyards, saying, ‘They will count my son.’ 38- But when the vineyard makers saw the man’s son, they said to each other, ‘This is the heir; come, let’s kill him and inherit him.’ 39- So they caught him, threw him out of the vineyard and killed him. In that case, what will the owner of the vineyard do to the vineyards when he comes?” 41- They replied to Jesus, “He will destroy these terrible men in a terrible way, and he will lease the vineyard to other vine-growers, who will give his crop to him in due time.”

42- Jesus asked them, “Have you never read these words in the Scriptures? ‘The stone that the builders rejected, Here is the cornerstone. This is the work of the Lord, A marvelous work in our eyes!’ 43-“Therefore I tell you, the Kingdom of God will be taken from you and given to a nation that cultivates its fruits. 44- “Whoever falls on this stone will be shattered, and whoever falls on this stone, it will crush him into dust.” 45- When the chief priests and Pharisees heard the parables that Jesus told, they understood that he was speaking for them. 46- Although they wanted to arrest him, they were afraid of the public’s reaction. Because the people considered him a prophet.^[78]

 

The Bible

 

15 The LORD your God will raise up for you a prophet like me from among your own brothers. listen to him. 16 On the day you were assembled in Horeb, you asked the LORD your God: ‘Let us not hear the voice of the LORD our God again, nor

let’s see that big fire, or we will die. 17 The LORD said to me, ‘What they said is true. 18 ‘I will raise up for them a prophet like you from among their brothers. You will hear my words from his mouth. He will make known to them all that I have commanded him. 19 I will punish those who do not listen to the words of the prophet speaking on my behalf. ^[79]

The “heavy burdens,” “fetters upon them,” and “chains” mentioned in the 157th verse express the heavy rulings that the Israelites imposed on themselves in religion. For example, one of these heavy burdens is the obligation to abandon work on Saturday. According to narration, the prophet Moses saw someone who did not comply with this obligation and killed him. In addition, many other rules that had become widespread among the Israelites, such as applying only retaliation (qisas) instead of blood money (diyah) in cases of murder, and that repentance for committed crimes could only be achieved by killing oneself, are included in the “heavy burdens,” “fetters upon them,” and “chains” mentioned in the verse. Thus, the burdens lifted and the fetters and chains broken by the Ummi prophet, as stated in the verse, refer to these rulings.

Another point we find necessary to establish regarding the 157th verse is that our prophet is characterized with exactly nine attributes: “Rasul” (رسول), “Nabiy” (نبي), “Ummi” (امي), “mentioned by name in the Torah and the Gospel,” “one who enjoins good,” “one who forbids evil,” “one who makes lawful the good things,” “one who forbids the impure things,” and “one who lifts the heavy burdens and the chains.”

A point that must not be overlooked in the 158th verse is that all humanity is being addressed. The fact that our Lord, who in the previous verse requested belief in, assistance to, and support for His prophet whose attributes and duties had been explained, now addresses all people, signifies that His messenger was not sent to a specific tribe or a specific region, but to all of humanity. Indeed, from the first verse to the last verse of the Qur’an, the prophet’s addressee is all of humanity. Previous prophets, however, were each sent as messengers only to a particular region or a particular tribe. From this, it is also concluded that the religion of Islam is not a religion exclusive to the Arabs but the religion of all humanity.

Verse 159:

¹⁵⁹And from among the people of Moses, there is a community with a leader who shows the truth and implements justice with the truth.

After the parenthesis placed between verses 157 and 158, the subject returns again to the Israelites.

In this verse, it is stated that not all of the Children of Israel were the same. That is, among them were groups who experienced wavering in religion, fell into doubt, said, “We will not believe unless we see Allah,” and even worshiped the baqara/calf [jewellery]; however, it is also explained that there was a conscious group among them who showed the truth and upheld justice with truth. The use of the verb “يهدون Yehdune” in the present tense in the verse necessitates the acknowledgment that this conscious group among the Children of Israel existed not only during the time of the Prophet Moses but in all periods. The existence of such groups among the People of the Book has also been mentioned in other verses:

^113,114Not all of them are the same. There is a group of righteous people among the People of the Book who recite the Ayat of Allah in the hours of the night in submission. They believe in Allah and Akhirat [Afterlife], command that which is accepted good by everyone, strive to avert from that which is accepted evil by everyone and they race each other in good deeds. They are among the righteous.

(Al-i Imran 113,114)

 

¹⁹⁹And indeed, among the People of the Book are those who believe in Allah, what has been revealed to you and what was revealed to them –as the ones who respect Allah sincerely-. They do not exchange the Ayat of Allah for a price. They are the ones whose reward is with their Rabb. Indeed, Allah is the One Who is swift in accounting.

(Al-i Imran/ 199)

 

¹⁶²But those who have been deep in knowledge and who believe from among those who became Jews believe in what has been revealed to you and what was revealed before. They are the ones who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established, believe in Allah and the day of Akhirat [Afterlife]. They are the ones whom We will give a great reward.

(An-Nisa/ 162)

On this subject, the following verses may also be consulted: Ma’idah/82–84, Ra’d/36, Isra/107–109, Qasas/52, 53, Ahqaf/10, Ankabut/47, and Baqara/121.

In verse 181 of this surah, mention will be made of the existence of a community outside the People of the Book who guide to the truth and uphold justice with truth, and that community/ummah will be praised:

¹⁸¹Again, there is a community from among those We have formed, who guides to the truth and establishes justice with it.

(Al-A’raf/ 181)

Verse 160:

¹⁶⁰And We divided them into twelve tribes who are led by grandsons. And when his people asked him for water, We revealed to Moses: “Implement your knowledge upon your stonyhearted people”. Then his stonyhearted people divided into twelve nations/people. Each of those people learned well/marked where they receive water. And We shaded them with clouds. We sent down to them manna and honey/quail; “Eat from the pure of those blessings We have provided you!” They did not treat us unjustly, they were acting unjustly to themselves.

 

There is a similar verse to this verse in Surah Baqarah:

 

⁶⁰And when Moses asked for water for his people and We said to him: “Implement your experience upon your stonehearted people!”. Then, twelve groups/people of cities were divided into many directions from his stonehearted people. The people of each city learned/marked where they would obtain their water. –Eat and drink; enjoy from the provision of Allah and do not transgress on the earth by causing corruption.-

(Al-Baqara/ 60)

 

¹²And surely, Allah took the solemn covenant of Israelites. And We sent from among them twelve supervisors/leaders. And Allah said: “I am surely with you. If you establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established, believe in My messengers, support them and loan Allah a good loan, I will definitely remove your evil deeds and admit you into the gardens of Jannah [Heaven/Paradise], underneath of which rivers flow. And whoever among you disbelieves; consciously denies the divinity of Allah and the fact that He is Rabb after this, he has certainly gone astray from the righteous path”.

(Al-Ma’idah/ 12)

 

STONE

Earlier, we expressed that the staff was “the accumulation of Musa.” Here, let us examine the expression of the “stone” that Musa would strike using his accumulation. “Stone” is a symbol of hardness and rigidity. Since Allah has declared that the hearts of the Children of Israel were like stone—or even harder—the “stone” mentioned here does not refer to a literal stone or rock but rather to the “stone-hearted Children of Israel.”

⁷⁴Then your hearts became hardened; like stones, even harder. And surely, there are such stones from which rivers emerge, and there are such stones that split open and waters come out, and there are such stones that fall because of fearing Allah in awe with respect, love, knowledge. Allah is not unaware of nor apathetic to what you do.

(Al-Baqara/74)

ضرب [DARB]

As explained in Lisanu’l-Arab and Taju’l-Arus, the true meaning of the word darb is “to build/form something upon something.” Based on this root meaning, the word is used in many senses such as “to strike, to hit, to split, to press, to set out on a journey, heartbeat, pulse, giving an example,” etc. We had explained this in our analysis of the section concerning the Prophet Ayyub (Job) in Sad Surah.

The meaning of this word here is also its original meaning: “to build/form something upon something.”

Another point that requires attention in this verse is the word ‘ayn. The lexicons provide the following information about this word:

عين [‘AYN]

This word has over a hundred meanings, such as “seeing, eye, sun, spring, rain, wealth, gold, person, life, society, the people of a land…” ^[80]

In these verses, the word ‘ayn has always been translated as “spring.” However, in the passage about Musa (Moses), the meaning “society, the people of a land” should have been preferred. For Allah has indicated that this is how it should be understood with the statement at the beginning of the verse: “¹⁶⁰And We divided them into twelve tribes who are led by grandsons.”

This is also clearly seen in Ma’idah Surah:

¹²And surely, Allah took the solemn covenant of Israelites. And We sent from among them twelve supervisors/leaders. And Allah said: “I am surely with you. If you establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established, believe in My messengers, support them and loan Allah a good loan, I will definitely remove your evil deeds and admit you into the gardens of Jannah [Heaven/Paradise], underneath of which rivers flow. And whoever among you disbelieves; consciously denies the divinity of Allah and the fact that He is Rabb after this, he has certainly gone astray from the righteous path”.

(Al-Ma’idah/12)

The statement in these verses, “Implement your knowledge upon your stonyhearted people” also requires attention. As understood from the expressions in both verses—And when his people asked him for water, Each of the people learned well where they would take water, And recall when Musa asked for water for his people  And when his people asked him for water, We revealed to Moses: “Implement your knowledge upon your stonyhearted people”. Then his stonyhearted people divided into twelve nations/people. Each of those people learned well/marked where they receive water. —Musa’s people suffered from water scarcity. Problems arose among them because of water, and Allah revealed to Musa to use his accumulation/experience.

For Musa had witnessed what water scarcity could lead to when he fled from Egypt to Midyan and saw what happened at the waters of Midyan; he had observed disputes and fights over water. He had experience in this matter. This subject is explained in Qasas Surah.

²³And when Moses arrived to the water of Midian, he found a people with a leader who were watering their flocks. And Moses found two women, who were not as strong as other people watering their flocks, and pulling their flock back. He said: “What is the matter with you?”. They said: “We will not water our flock before the shepherds water their flocks and go; and our father is a very old man”.

²⁴Then Moses watered their flock. Then he went to the shade and said: “My Rabb! I am definitely in need for whatever good you bestow upon me”.

²⁵Then one of two women shyly came to Moses. She said: “Indeed my father invites you so that he may pay you for having watered”. Moses came to her father and told him the story. Her father said: “Do not fear, you are safe from that people who did wrong; acted against their own good by associating others with Allah”.

(Al-Qasas/23-25)

Thus, it means that Musa (Moses), on the grounds that the coexistence of such a large population would lead to problems, dispersed the Children of Israel into twelve places, dividing them into twelve communities, and solved the water scarcity problem in this way. It is well known that settlements are always established near water sources and riverbanks.

The division of the Children of Israel into twelve groups/communities, with a governor/commander/administrator appointed over each, is also mentioned in the Bible:

“On the first day of the second month in the second year after the Israelites left Egypt, the Lord spoke to Musa in the Tent of Meeting in the Desert of Sinai. He said, ‘You and Harun (Aaron) are to take a census of the whole Israelite community by their clans and families. List every man by name, one by one. Count all the men in Israel twenty years old or more who are able to serve in the army, and organize them by their divisions. One man from each tribe, each the head of his family, is to help you. These are the names of the men who are to assist you: from Reuben, Elizur son of Shedeur; from Simeon, Shelumiel son of Zurishaddai; from Judah, Nahshon son of Amminadab; from Issachar, Nethanel son of Zuar; from Zebulun, Eliab son of Helon; from the sons of Joseph: from Ephraim, Elishama son of Ammihud; from Manasseh, Gamaliel son of Pedahzur; from Benjamin, Abidan son of Gideoni; from Dan, Ahiezer son of Ammishaddai; from Asher, Pagiel son of Okran; from Gad, Eliasaph son of Deuel; from Naphtali, Ahira son of Enan.’ These were the men appointed from the community, the leaders of their ancestral tribes, the heads of the clans of Israel.” ^[81]

The word السّلوى (selva) in the verse means both “quail” and “honey.” The expression “to nourish with quail/honey” is similar to the Turkish saying “one hand in oil, the other in honey,” conveying a state of comfort, or like the expression “to feed with honey pastries,” signifying good and abundant nourishment.

Verses 161, 162:

¹⁶¹They were once told: “Dwell in that city and eat whatever you will from therein and say “Hitta” [forgive our sins]! and enter through the door as submitted. We will forgive your sins and increase to the doers of good”.

¹⁶²Then some among them who did wrong; acted against their own good changed the word to another word which was other than what had been said to them. We sent down upon them a punishment from the sky for they did wrong; acted against their own good.

Beginning with verse 160, the things described in these verses are also mentioned in Surah Al-Baqara, with the places of some words in the sentence changed by putting them forward or backward, and using some different prepositions:

⁵⁷And We made that cloud a shade upon you and sent down upon you manna and quail/honey. –And eat the pleasant of what We have provided for you.- They did not treat Us unjustly, yet they treated their own selves unjustly by associating others with Allah.

⁵⁸And when We said: “Enter that city and eat whatever you will from its blessings in abundance. Enter through that gate while you submit; being their fellow citizens/people, without transgressing, doing wrong; acting against your own good and say, ‘Hittah [Forgive us]!’. So We may forgive your sins; We will increase Our blessings for those who do good”.

⁵⁹Thereafter, those who do wrong; act against their own good by associating others with Allah changed the words other than what had been said to them. And We sent down upon those who do wrong; act against their own good by associating others with Allah a punishment from the heavens/universe for they went astray from the righteous path.

⁶⁰And when Moses asked for water for his people and We said to him: “Implement your experience upon your stonehearted people!”. Then, twelve groups/people of cities were divided into many directions from his stonehearted people. The people of each city learned/marked where they would obtain their water. –Eat and drink; enjoy from the provision of Allah and do not transgress on the earth by causing corruption.-

⁶¹And when you said: “O Moses! We can never endure just one kind of meal, so call upon your Rabb so He may grow for us that which emerges from the earth; vegetables, gherkin, garlic, lentil and onion”. And Moses said to you: “Do you really wish to exchange that which is supreme with the lesser? Go to a town/Egypt, then you will have what you asked”. And they were covered with humiliation and poverty and then Allah was not pleased with them. That was because they disbelieved; consciously denied the Ayat of Allah and killed the prophets without right. And this is because they disobeyed and transgressed.

(Al-Baqara/ 57- 61)

From these verses, it is understood that the Children of Israel attempted to alter some of the words said to them and were consequently punished. As can be understood from the 161st verse, the word they changed was “حطّة (hittatun)”. They transformed this word, which means “forgive our sins!”, into “حنطة (hintatun) [wheat]”. This situation shows how greedy the Children of Israel were, how inclined they were toward material possessions, and that their religion and faith were based on material gain.

These events are also mentioned in the Book of Joshua in the Bible. Based on this, it is believed that the narrated events occurred during Joshua’s period after Prophet Moses, and that the city mentioned in the verse is today’s Jerusalem. The narrations include that the Children of Israel entered this city not by surrendering as advised to them, but by crawling on their backsides.

Verse 163:

¹⁶³And ask them about that city that was located at the seaside. They transgressed on the day assigned for servitude, for contemplation. They were distressed on the day assigned for servitude, for contemplation; while on other days were they happy. Thus We test them for they went astray from the righteous path.

This verse informs that the Children of Israel were always in a mindset of gaining and would fall into distress on worship days because it hindered their profits. However, to understand the verse in this way, it is necessary to thoroughly analyze how the relevant words are used in the Qur’an:

 

THE “SEBT” DAY

The root meaning of the word “sebt” (سَبْت) is “to cut.” A cattle hide that has been cleaned of its hair and tanned is also called “sebt.” Cutting off connection with the surroundings and resting/relaxing is called “subat” (سُبَات). ^[82]Indeed, in this sense, it is mentioned in Furkan/47 and Naba/9 that sleep has been made a means of rest.

The “sebt” day, commonly known as “Saturday” among people, is the day when individuals set aside their worldly affairs, refrain from thinking about them, and instead devote themselves solely to listening to God’s words and reflecting deeply upon them, thereby resting both their bodies and souls.

Regarding the “sebt” day, referred to as the “Shabbat Day,” detailed information can be found in the Bible in Exodus/20, Leviticus/19, Numbers/15, Jeremiah/17, and Ezekiel/20.

The reason why the “sebt” day, designated for abandoning worldly affairs and dedicating to worship, became widespread among people as “Saturday” is due to its observance on Saturdays.

The expression “hıytanuhum” in the verse is the plural of the word “hut”. Although this word is generally translated as “fish,” detailed information about it is given in Surah Al-Qalam. In fact, this word is a metaphor for “distress/depression.”

When the usage of the word “hut” in the Qur’anic passages is examined, it is seen that the word is always employed as a “metonymy of cause.” That is, the cause—”greed and insatiability”—is mentioned, but what is actually meant is the “distress and pessimism” that greed causes in a person.

From this perspective, it can be said that the “hut” of Prophet Musa in the 61st and 63rd verses of Surah Al-Kahf, like the “hut” of Prophet Yunus, does not refer to a fish but rather to the distress and pessimism he fell into.

After these explanations, as we begin analyzing verse 163, the reasoning behind our view that this verse expresses the greed of the Children of Israel becomes clear. For it is now understood that the “hut” that came upon them when they observed “sebt” was not fish but rather the distress and pessimism arising from insatiability. Accordingly, the statement in verse 163 that “hut” came in swarms on the day they observed “sebt” and did not come when they did not observe it conveys the following meaning:

When the Children of Israel observed “sebt,” they became extremely frustrated because they could not work and earn money, falling into intense distress, pessimism, and anxiety. That is, on the “sebt” day, their distress and anxiety increased. However, when they did not observe “sebt,” they worked and made gains, thus avoiding the distress caused by insatiability.

Another indication that the word “hut” in verse 163 is not used in the sense of “fish” is the phrase “hıytanuhum [their hut]” in the verse, attributing the “hut” to the people/community. In reality, fish belong to the sea and cannot be attributed to a people.

In light of this information, what is understood from verse 163 is as follows: When the Children of Israel, whom Allah commanded, “You shall observe ‘sebt’ one day a week; you shall not engage in worldly affairs but worship,” adhered to “sebt,” they became extremely frustrated because they could not work and earn money, falling into intense distress, pessimism, and anxiety. That is, on the “sebt” day, the distress and anxiety of the Children of Israel increased.

Verse 164:

¹⁶⁴And when a community from among them; a people with a leader said: “Why do you advise a people that will be manipulated/destroyed or punished with a severe punishment by Allah?”; then those who warned them said: “As an excuse before your Rabb so they may enter under the guardianship of Allah too”.

If one remembers, it was mentioned in verse 159 that among the Children of Israel, there was a conscious group that upheld the truth and enforced justice with fairness. In this verse, it is seen that this conscious group became divided among themselves.

Some individuals within this conscious group, seeing that their warnings and admonitions were in vain, asked their fellow admonishers, “Why are you wasting your breath and giving advice to these people who refuse to listen?” However, those who thought more deeply and continued to advise responded that they persisted in warning and counseling so they could present an excuse before Allah for having fulfilled their duty—and in the hope that perhaps one day these people might return to the right path.

The method conveyed here should always be taken into consideration, and the work of enjoining the truth must continue tirelessly and with patience.

Verses 165, 166:

^165,166And when they ignored what was reminded to them, We saved those who avoided the evil and seized those wrong-doers severely/with a punishment that rendered them poor, for they had gone astray from the righteous path. And when they were insolent about what they had been forbidden, We said to them: “Become apes, by being despicable-cursed ones !”.

 

If one pays attention, it is always those who believe and do righteous deeds [those who consistently engage in corrective actions] who are saved, while the others are punished.

The statement directed at the greedy, profit-seeking faction of the Children of Israel—“Become apes, by being despicable-cursed ones !”—also appears in another verse:

⁶⁵And indeed you know those among you who transgressed on Sabbath/the day of contemplation. Therefore, We said to them “Become apes, by being despicable-cursed ones!”.

(Al-Baqara/ 65)

The term “Hasiiyn” (حاسِئين) in the verse is not technically an attribute of monkeys but rather describes the state of those addressed by the command “Kunu” (Become!).

Regarding this statement, narrations have emerged claiming that these criminals from the Children of Israel were literally transformed into monkeys:

“In the morning, the Jews saw themselves as degraded monkeys. They remained in this state for three days. Then other people saw them… and afterward, they perished.”

“The young among the Jews were turned into monkeys, while the elders were turned into swine.” ^[83]

However, the verses do not say, “We transformed them into despicable monkeys,” but rather, “We said to them, ‘Become apes, by being despicable-cursed ones !’” In other words, it is not about our Lord physically turning the criminals into monkeys. The phrase ‘Become apes, by being despicable-cursed ones !’ signifies that the criminals would come to resemble monkeys due to their own behavior. That is, it implicitly tells them:

“If you refuse to abide by the rules given to you, persist in this greed, constantly worship gold and material possessions, and if you engage in all kinds of buffoonery and trickery everywhere and at all times just to make money—then go ahead, act like monkeys and make fools of yourselves!”

Indeed, the word “monkey” in classical Arabic is frequently used to describe “unrestrained people who cannot control their appetites and desires.” A similar concept exists in Turkish, where excessively greedy individuals are referred to as ape-hungry or as greedy as apes. Notably, the Bible does not mention any transformation of the Israelites into apes, supporting the non-literal interpretation.

A similar figurative expression appears in another Qur’anic verse, showing a consistent metaphorical use across contexts.

⁶⁰Say: “Will I inform you of what is worse than that as recompense in the sight of Allah? Whomever Allah cursed and with whomever he was not pleased; from whomever He made apes, swine and worship taghut, those are worse in position and further astray from the sound path”.

(Al-Ma’idah/ 60)

In verse 60 of Surah Al-Ma’idah, the expression “He made” by our Lord is from the perspective that Allah is the Creator of all His servants’ actions. However, it is not Allah who turned them into monkeys, made them ridiculous, or caused them to worship Satan—it is they themselves. That is, they willingly adopted the character of monkeys and thus became like them.

Verse 167:

¹⁶⁷And then your Rabb declared that He would definitely send upon them those who would afflict them with the worst punishment until the day of Qiyamat [Resurrection]. Surely, your Rabb is swift in giving punishment. And indeed, He is the One Who removes the sins of His servants, does not punish them and has much forgiveness, the One Who is the possessor of vast mercy.

 

In this verse, it is declared what Allah’s attitude [sunnatullah] is toward those who transgress the limits.

According to this, the Children of Israel, who had been granted abundance and nurtured with various blessings compared to many other communities, were punished by Allah through other servants because they violated His commands by worshipping the calf [ornaments], disobeyed the Sabbath prohibition, and committed many other sins.

Indeed, when we look at the history of the Children of Israel, it is clear that they never lived in peace. There were always many nations or regimes that subjugated them, oppressed them, and killed them.

The first to afflict the Children of Israel was Bukhtunassir (Nebuchadnezzar). He killed them, took them captive, and razed their cities to the ground. The Christians also oppressed them severely, taking jizya from them. Later, the Muslims expelled them from the region of Medina and even from the Arabian Peninsula. Finally, their wealth and lives were violated by Germany.

Another verse in this context concerning the Children of Israel is as follows:

 

¹¹²Wherever they are, seal of humiliation has been put upon them. And they –except those who are under the covenant of Allah and under the covenant of the people- have been hit by the punishment of Allah and poverty has been cast upon them. This is because they have concealed the Ayat of Allah and killed prophets without right. This is because they disobeyed and transgressed as well.

(Al-i Imran/ 112)

 

In this verse, subtle references are made to both the Jews of the Prophet’s time and those of today, as if to say: “If you persist in this attitude, you will never have the opportunity to live in comfort until the Day of Judgment. But if you remain faithful to your covenants and return to the truth, you will live in ease.”

 

Verse 168:

¹⁶⁸And We divided them into many communities with leaders on the earth. Some of them were righteous, and some of them were lesser than that. And We tested them with good and evil so they may return; act in accordance with the principles of Allah.

This verse mentions one of the punishments inflicted upon the Children of Israel and informs that they were divided into many factions. The punishment of division imposed upon the Children of Israel was also expressed in their own words in Surah Al-Jinn:

¹¹Surely, we; some of us are among those who are righteous, and some of us are inferior to this. We were on various paths.

(Al-Jinn/ 11)

Additionally, verse 168 reiterates that among the Children of Israel, there would be “the righteous”, who strive for good and engage in corrective social initiatives, as well as “the transgressors”, who persist in their former attitudes. At the end of the verse, it is stated that our Lord tests them with both hardships—such as famine, drought, disease, and difficulty—and blessings—such as abundance, health, and wealth.

Verse 169:

¹⁶⁹Then after them, a generation succeeded them. They inherited the book. They took the worthless commodities of this world and said: “We will be shown mercy/forgiven”. When such worthless commodities came to them, they took it as well. – Was not the covenant of the book taken from them that they would say about Allah nothing but the truth? And they had studied and learned what is in it. The home of Akhirat [Afterlife] is better for those who enter under the guardianship of Allah. Will you not reason? –

This verse also displays the materialistic nature of the Children of Israel and condemns this attitude. According to the verse, despite the fact that the scripture revealed to them— and which they inherited—clearly outlines the measures concerning wealth, property, and earnings, and despite their continuous recitation of this scripture, they act contrary to what is stated in it. Yet, they had given a promise not to disregard the knowledge in the scripture:

¹⁸⁷And when Allah took a strong covenant from those who were given the Book: “You will certainly bring forth the book clearly to the people and not conceal it”. Yet, they threw this behind their backs and sold it for a price. How evil is that which they purchase!

(Al-i Imran/ 187)

The verse concludes with a universal message addressing both that time and today: The home of Akhirat [Afterlife] is better for those who enter under the guardianship of Allah. Will you not reason? –

Verse 170:

¹⁷⁰And as for those who cling onto the book and establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], We will not let be lost the reward of those who amend/do good.

From this verse, it is understood that the materialistic Children of Israel are not entirely irredeemable or incapable of reform. For our Lord opens the door of repentance and declares in the verse that He will reward those who perform good deeds. In fact, this principle is not exclusive to the Children of Israel; it is a principle that Almighty Allah, out of His mercy, has conveyed to all His servants:

Regarding the term “Jabal” (Mountain – جبل) mentioned in the verse, we have provided detailed explanations in the analysis of verse 143 of this Surah. It would be beneficial to refer to it.

³⁰Indeed, those who have believed and done amendatory deeds; surely, We will not let be lost the reward of those who do well in deeds.

(Qaf/ 30)

Verse 171:

¹⁷¹When once that mountain was like a shadow/an umbrella and they were fearful that it would fall upon them, We ascended their selected one up to that mountain: “Cling onto what We have given you to be under the guardianship of Allah and always remember what is inside it!”.

This verse touches upon another episode from the life of the Children of Israel. It is observed that in this Surah, the narratives concerning the Prophet Moses, Pharaoh, and the Children of Israel are given more prominence and detail compared to other narratives. However, this is not unique to this Surah alone but applies to the entire Qur’an. The reason for this lies in the fact that the Children of Israel, unlike other nations mentioned in other narratives, were not destroyed. Indeed, the Children of Israel have existed and exerted influence not only in the Middle East, where they were located at that time, but across the entire world. Due to these characteristics, our Lord desires this community to be well-known.

The event described in the verse concerning the Children of Israel was a well-known incident among them during the time of the Qur’an’s revelation, passed down orally, and it has also been mentioned in other verses:

⁶³And when We took a strong covenant from you and raised your master; the chosen one, Moses up to the Mount Tur, saying: “Hold onto that which We have given you and never forget that which it contains so you may enter under the guardianship of Allah”.

⁶⁴But you turned away after that. If there had not been the bounty and mercy of Allah upon you, you would have certainly been among the losers.

(Al-Baqara/ 63-64)

 

⁹³And when We took a sound covenant from you, saying, ‘Take the Book that We have given to you tightly and heed carefully” and then We raised your master/the chosen one Moses up to Mount Tur. They said: “We have listened and disobeyed/held tightly”. And their hearts were made to absorb the divinity of the gold because of their conscious denial of the truth. Say: “If you are believers, then how evil is that which your belief commands you!”.

(Al-Baqara/ 93)

 

^154-158And upon their covenant, We raised the highest/the dearest among them/Moses up to Mount Tur. And We said to them: “Enter that gate while you submit”. And We also said to them: “Do not transgress on the contemplation/servitude day”. Then We took their solemn covenant for their breaking of their own covenant, their disbelief in the Ayat of Allah, their killing of the prophets without right and their statement: “Our hearts are covered”, -rather, Allah sealed their hearts for their disbelief; their conscious denial of the divinity of Himself and the fact that He is Rabb. None of them but a few believe- and their disbelief in the divinity of Allah and the fact that He is Rabb and their great slanders against Mary; and their saying “We truly have killed Jesus the Messiah, Messenger of Allah and son of Mary”. But, they did not kill him and they did not treat him harshly. But another one was made to look similar to Jesus. Truly, those who differ over him have definitely insufficient knowledge. They do not have any knowledge concerning this other than following assumptions. They certainly did not kill him. Rather, Allah ascended him to Himself/raised him in degree. And 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.

(An-Nisa/ 154-158)

 

The word zann in the verse here means yaqeen (certain knowledge), and it likely refers to the natural disasters such as earthquakes, thunder, and lightning that occurred during the revelation of the Torah to the Prophet Moses.

This event experienced by the Children of Israel is also mentioned in the Bible:

“Moses led the people out of the camp to meet with God, and they stood at the foot of the mountain. Mount Sinai was covered with smoke because the LORD descended on it in fire. The smoke billowed up from it like smoke from a furnace, and the whole mountain trembled violently.” ^[84]

The severe trials that befell the Children of Israel, described as “mountains of hardship,” are explained in Surah Al-Ma’idah and Surah Al-Baqarah as follows:

^20,21And when Moses said to his people: “O my people! Remember the favor of Allah upon you. When Allah sent messengers from among you. And He made you rulers. And He gave you that which He had not given any other people of the time. O my people! Enter the purified lands Allah has decreed upon you and do not turn back or you will return as losers”.

²²They said: “O Moses! Surely there is a tyrant people therein. We will never enter there until they leave. If they leave, then we are surely those who will enter”.

²³Two men from among those who fear/are scared of and upon whom Allah has bestowed His favor said: “Enter upon them through the gate. If you enter there, you will surely be the ones who prevail. And if you believe, rely only on Allah”.

²⁴People of Moses said: “O Moses! Surely, we will never enter there as long as they are there. Then, you and your Rabb, go and fight. Surely, we are those who sit here”.

²⁵Moses said: “My Rabb! I do not have power except over myself and my brother. Then, separate us and this people who have gone astray from the righteous path”.

²⁶Allah said: “The purified lands have now been made haram/forbidden to them for forty years. They will wander across the earth, confused. Therefore, do not grieve over that people who have gone astray from the righteous path.

(Al-Ma’idah/20-26)

 

⁶¹And when you said: “O Moses! We can never endure just one kind of meal, so call upon your Rabb so He may grow for us that which emerges from the earth; vegetables, gherkin, garlic, lentil and onion”. And Moses said to you: “Do you really wish to exchange that which is supreme with the lesser? Go to a town/Egypt, then you will have what you asked”. And they were covered with humiliation and poverty and then Allah was not pleased with them. That was because they disbelieved; consciously denied the Ayat of Allah and killed the prophets without right. And this is because they disobeyed and transgressed.

(Al-Baqara/61)

The details of the events alluded to here are found in the Bible, Numbers, Chapters 13 and 14. It is possible to read them in detail from there.

Verses 172-174:

^172-174Yet, your Rabb takes from loins of the mankind their lineage and makes them testify against themselves, so that you may not say on the day of Qiyamat [Resurrection], “We were not aware of these” or you may not say, “Our ancestors before us associated others with Allah, we are the generations that followed them; will You manipulate/destroy us for what those who committed falsehood did?” and they may turn away from denying Our Ayat; “Am I not your Rabb?”. And they say: “Indeed You are our Rabb; we testify”.

And thus We explain the Ayat in such detail.

 

There is no doubt that the Qur’an is both mubin [clear] and mufassal [detailed]. That the Qur’an is so is established by the declaration of our Lord. Despite this, baseless narrations have been consulted and inconsistent interpretations have been made regarding some expressions in the Qur’an—as if they were not understood or were incomprehensible. As a result, thousands of strange concepts and beliefs that have no connection with our religion have emerged. One of these is the concept of “Qalu Bela” or “Bezm-i Elest” . This concept was invented in fabricated narrations to explain verses 172–173 of the surah.

QALU BELA / BEZM-I ELEST

Since verses 172–173 of Surah A’raf were not attempted to be understood through sound reasoning (dirayat), they were treated as verses containing unclear, metaphysical meanings, and their interpretation was left to fabricators. The fabricators and fabrications on this subject have multiplied so much that a special Sufi culture and literature has emerged under the names “Qalu Bela” or “Bezm-i Elest.” As a natural consequence of this trend, the translation of verses 172–174 of Surah A’raf—the source of this issue—was also done incompetently and in line with the fabricated narratives. The following translation is an example found in many existing translations:

“And [mention] when your Lord took from the loins of the children of Adam their descendants and made them testify of themselves, [saying], ‘Am I not your Lord?’ They said, ‘Yes, we testify.’ [This was] lest you should say on the Day of Resurrection, ‘We were unaware of this.’

Or lest you say, ‘It was only our fathers who associated [others in worship] before, and we were but descendants after them. Will You destroy us for what the falsifiers have done?’

Thus do We detail the verses that perhaps they may return.”

 

As can be seen, the translation provided is not sufficiently clear. Those who translated the verses this way, relying on their knowledge of Arabic, most likely did not understand anything from their own translation. Despite the statement at the end of these verses—“Thus do We detail the verses”—why are the translations still not clear enough? This must be carefully considered. In our view, the problem stems from the habit of clinging to the narrators’ skirts to understand the verses and unquestioningly accepting their false explanations that begin with “The Messenger of Allah said regarding this matter…” The habit of relying on narrations in every matter diminishes the necessary contemplation (tafakkur) and effort required to understand the related verses.

For example, Ibn Kathir, in his tafsir, included ten different narrations on this subject, while Al-Suyuti, in his work Al-Durr Al-Manthur, included nearly fifty narrations. All these reports, especially those attributed to the Prophet, are different from one another, contradictory, and vary in essence and content. A person with sound intellect, reason, and thought has no choice but to look at these narrations and say, “We exonerate our Prophet from these inconsistent words and from such narrations that contradict one another!” We, too, exonerate our Prophet from such faults and present two of these narrations found in Kutub al-Sittah as a lesson:

Narration 1:

Muslim ibn Yasar al-Juhani narrates:

“Hz. Omar (RA) was asked about the verse: ‘And [mention] when your Lord took from the loins of the children of Adam their descendants…’ (A’raf 172-173). Hz. Omar (RA) gave the following answer: ‘This verse was also asked to the Messenger of Allah (SAW), and he explained it thus:

“Allah created Adam, then wiped his back with His right hand and brought forth from him offspring, saying: ‘These are for Paradise, and they will act according to the deeds of the people of Paradise.’ Then the Lord, the Most High, wiped his back a second time and brought forth another progeny, saying: ‘These I have created for Hell, and they will perform the deeds of the people of Hell.’

A man from the gathering asked: ‘O Messenger of Allah! (If our fate has been written from eternity) then why do we perform deeds?’ The Messenger of Allah gave the following explanation:

‘If Allah has created a person to be among the people of Paradise, He makes him perform the deeds of the people of Paradise, so much so that he dies upon one of their deeds, and Allah then admits him into Paradise. Conversely, if He has created a servant to be among the people of Hell, He employs him in the deeds of the people of Hell, so much so that he dies upon one of their deeds, and Allah then casts him into Hell.’ ^[85]

Narration 2:

Abu Hurayra narrates:

The Messenger of Allah said: “When Allah the Majestic created Adam, He wiped Adam’s back. From this, He brought forth all the human beings He would create from Adam’s progeny until the Day of Judgment, placing between each one’s eyes a luminous glow of light. Then He presented them all to Adam. Adam asked:
‘-O my Lord, who are these?’
‘-These are your progeny,’ He replied.

One among them caught Adam’s attention – the glow between his eyes pleased him greatly.
‘-O my Lord, who is that one?’ he asked.
‘-David!’ came the reply.
‘-And how long have You granted him to live?’ Adam inquired.
‘-Sixty years,’ said Allah.

Adam then said:
‘-O my Lord, add forty years from my own lifespan to his!’

The Messenger of Allah continued: When Adam’s lifespan was decreed to end forty years early, the Angel of Death came to him. Adam said:
‘-But don’t I still have forty years remaining of my life?’
The angel replied:
‘-Did you not give those forty years to your son David?’

Adam denied it, and his progeny denied [their covenant]. Adam forgot, and ate from the tree. His progeny forgot. Adam erred, and his progeny erred.”^[86]

Based on these narrations, the belief formed among Muslims can be summarized as follows: Allah gathered the souls before creating their bodies and asked them, “Am I not your Lord?” (Arabic: أَلَسْتُ بِرَبِّكُمْ). The souls replied, “Bala! [Certainly, You are our Lord!]” (Arabic: بَلَى), and thus they became Muslims.

While this is the essence of the matter, the narrations do not agree on the exact place and time of this covenant between Allah and the souls. For instance:

Some narrations state that this covenant took place in the region of Neman (the valley between Arafat and Mina).

Others mention that it occurred in the area between Taif and Mecca.

Regarding the time of the covenant, the opinions can be divided into two main views:

There was no collective covenant taken from people while they were in the form of particles (in their progeny) before their physical creation in the world. This covenant is metaphorical and was fulfilled with the creation of their bodies.

The covenant Allah took from mankind occurred before the actual emergence of the human species in the world. All human progeny was extracted in the form of particles from Adam’s back, given souls and intellect, addressed by divine speech, and they verbally responded. This event was not a metaphorical or allegorical representation but truly took place in reality.

AN ANALYSIS OF THE NARRATIONS THROUGH REASON AND TRANSMISSION:

In Narration 1, the explanation attributed to the Prophet in response to a question from a member of the congregation is not truly an “explanation” but outright Jabriyyah (fatalism).

In the verse in question, the human race is mentioned in plural terms as “Bani Adam [Children of Adam, mankind]”, “Zurriyyatihim [their descendants/offspring]”, and “min zuhurihim [from their loins/backs]”. The verse absolutely does not refer to Adam alone. Yet, as seen in the examples above, the narrations are always Adam-centric.

The “shirk of the forefathers” mentioned in the verse cannot be attributed to Adam, because Adam was not a mushrik (polytheist). (In their explanations regarding the 189th verse of Surah A’raf, Al-Razi and Ibn Kathir have falsely accused Adam of shirk, claiming that he made Satan his object of worship and even named his own child “Abd al-Harith [the servant of Satan].”)

According to the narrations, humans came to life during the time of the covenant (mithaq), as well as in this world, in the grave, and on the Day of Resurrection. Based on this assumption, they would also have to die again after the covenant, in this world, and in the grave. Such an understanding contradicts verse 11 of Surah Mumin and verse 28 of Surah Baqara, which state that man was dead before birth, then came to life and entered the world, then died again, and will finally be resurrected and gathered (for judgment). Thus, it is contrary to reality.

The narrations speak of particles (zerres) as parties to the covenant and attempt to convey information not revealed by our Lord. However, for any covenant to be valid, its parties must be of sound mind and mature (rashid). Therefore, holding humans accountable for a covenant they supposedly entered while in the form of particles is illogical. Moreover, not a single person exists who knows or remembers this covenant.

It is possible to list dozens more points of criticism (ta’n: blame, condemnation, accusation) regarding these narrations. The proverb “A stone thrown into a well by a madman cannot be retrieved by a thousand wise men” also shows that eliminating such irrational views that have entered our religious literature is far more difficult than uprooting these beliefs and assumptions once they have taken hold in people’s minds. Indeed, millions of Muslims remain under the influence of these baseless narrations and feel compelled to answer the question “Since when have you been a Muslim?” with “Since Qalu Bala (the time of the covenant).”

THE ANALYSIS ORDER OF THE VERSES IN QUESTION:

The three verses in question form the concluding part of the passage comprising verses 163–174. In this passage, it is stated that our Lord will test people with certain things, that some will act responsibly with awareness, while others will display indifference and neglect their duties, that this will continue until the Day of Judgment, and that ultimately the irresponsible will be punished while the responsible will be rewarded. Additionally, it is conveyed that the infidels have chosen their path not out of heedlessness or ignorance but with full consciousness, and that they will confess this without resorting to any excuse, thereby testifying against themselves.

In most translations and commentaries, influenced by narrations, many additions have been made to these verses in question, inevitably leading to a departure from their true meaning. We will follow a reliable method by analyzing these verses word for word, thereby enabling those who wish to compare the subject with existing translations and commentaries to more easily discern the additions that have been introduced.

Yet your Rabb,

The particle “إذ iz” (idh), which is often translated in texts as “once,” “at one time,” or “when,” has been semantically neglected in most translations by certain commentators and those who rely on them, based on the view that this particle is “redundant in meaning and often used for embellishment in speech.” However, the particle “iz” is used to express the occurrence of something sudden and unexpected or a sudden shift or change in the subject being discussed, and it marks the beginning of the passage that follows. Here, the verse begins with the conjunction “and” (wa), indicating that the subject introduced by “iz” is connected to the preceding verses. Considering all this, this section should be translated as “Yet your Rabb…”

…so that you may not say on the day of Qiyamat [Resurrection], “We were not aware of these” or you may not say, “Our ancestors before us associated others with Allah, we are the generations that followed them; will You manipulate/destroy us for what those who committed falsehood did?”

In this statement, our Lord declares that through the reproductive system He has placed within human nature, He has demonstrated His existence in the best way to every generation and every era, and thus, those who associate partners [with Him] will have no excuse on the Day of Judgment.

your Rabb takes from loins of the mankind their lineage

All the verbs in the original verse are expressed in the past tense, and the exact Turkish equivalent of the verb “أخذ EHAZE” in this sentence is “took.” However, the arrival of human beings on earth is not an event confined to a specific time period; it is an ongoing process that will continue until the last generation of humanity, as the test of responsibility for the children of Adam persists. Almighty Allah, in His attribute as “Rabb” (Lord), has endowed humanity with numerous superior abilities to successfully navigate this process, sent down scriptures, and dispatched prophets so that they may find the Truth. In other words, both the innate capabilities of humanity and their benefit from the scriptures and prophets are continuous—a perpetually recurring process. Therefore, the verbs “أخرج akhraja” (brought forth), “أشهد ash-hada” (made testify), “قالوا qalu” (they said), and “شهدنا shahidna” (we testify) in the verse should be rendered in the present-simple tense. The fact that these verbs are used in the past tense in the verse emphasizes the certainty of the events described.

and makes them testify against themselves,

In many translations and commentaries available, this section has been incompletely rendered with phrases like “He made them bear witness,” without specifying whether the testimony is in their favor or against them. Since the testimony is expressed as “عَلَى أَنفُسِهِم ‘ala anfusihim’ (against themselves),” it is an adverse testimony. This point must absolutely not be overlooked.

Am I not your Rabb?

To understand the subject we are analyzing, it is necessary to grasp the meaning of this interrogative sentence and its place within the passage. It must be immediately noted that additions such as “He said” or “He had said,” found in many translations and commentaries, do not exist in the original wording of the verse.

The sentence, beginning with the question “Am I not your Lord?” (أَلَسْتُ بِرَبِّكُمْ ‘Alastu bi-rabbikum?’) and the response “they say: “Indeed You are our Rabb; we testify”” (قَالُوا بَلَى شَهِدْنَا ‘Qalu: Bala, Shahidna’) serves as the explanatory substitute (badal) for the preceding phrase in the verse: “And makes them testify against themselves.” It clarifies and interprets it. Thus, this sentence explains how Allah makes people testify against themselves.

The fact that our Lord poses this question to people—despite knowing the answer—is due to the message being conveyed through the method of dialogue. This approach is also a rhetorical (Balaghat/Eloquence) device. According to the science of rhetoric, interrogative sentences are used not merely to inquire or learn something but rather to deny or affirm something, to show favor or grace to the addressee, or to reproach and hold them accountable.

One issue that has led to misunderstandings, misconceptions, and erroneous beliefs regarding this interrogative sentence is the common usage of the word “Rabb” in society to mean “God” or “the Creator,” leading to the sentence being interpreted as “Am I not your God, your Creator?” However, the word “Rabb” means “The One who nurtures and educates, who guides His creation toward certain goals in accordance with a predetermined plan, who programs and governs their development.” Accordingly, the true meaning implied by the interrogative sentence can be understood as follows:

“Am I not the One who has planned your creation, your existence, and your reproduction? The One who educates you, prepares you for a purpose, grants you intellect and wisdom, endows you with the ability and aptitude to recognize the Truth, know your Lord, and comprehend reality? Moreover, am I not the One who has sent you prophets and revealed scriptures?”

they say: “Indeed You are our Rabb”

The word “بلى (bela)” mentioned here is a particle of affirmation meaning “Yes,” similar to the word “نعم (neam).” However, while “neam” can be used to affirm any statement, whether positive or negative, “bela” can only be used in response to a negative question. For example:

• If the question is “Did Ali come?”, the answer “neam” means “Yes, Ali came.”
• But if the question is phrased negatively, “Did Ali not come?”, the answer “neam” would mean “Yes, Ali did not come.”
  On the other hand, the particle “bela” is exclusively used in response to a negative question and always denies the negation, affirming the opposite. Thus, if the question is “Did Ali not come?”, the answer “bela” would mean “Yes, Ali did come!”

In the verse in question, when the question “Am I not your Rabb?” is answered with “bela,” the response means “Yes, You are our Rabb!”

From this dialogue in the verse, it is understood that on the Day of Judgment, people will absolutely not turn to denial. Considering the meaning of the word “Rabb” (Lord), the response can be interpreted as follows:

“Yes, You are our Lord; You educated us, prepared us for a purpose, gave us intellect and wisdom, granted us the ability to discern the truth and recognize our Lord, and sent us prophets and revealed scriptures. But we became guilty sinners who disregarded these; we testify against ourselves.”

Among the signs of Allah’s signature in the act of reproduction, witnessed by all, are:

The structure of semen, the characteristics of sperm and egg, zygote formation, gender determination, clinging to the uterine wall, becoming a chewed lump of flesh, bone formation, bones being clothed with flesh, creation in three layers of darkness, “sulb” and “teraib” (loins and ribs), the gushing fluid, the method of fertilization, the process of birth, and the bond of love between mother and child, etc.

“we testify”.

This part of the verse has also been incorrectly explained in most commentaries as “We bear witness that You are our Lord.” The verse does not specify what the people bear witness to. In fact, in accordance with literary rules, it should not be specified. Here, based on the context of the verse, the implied object [maf’ul] of the verb “shahidna” (شَهِدْنَا) is the omitted phrase “ala anfusina (against ourselves).” Those who know enough Arabic to understand the Qur’an will easily recognize, upon careful consideration of the sentence’s context [siyaq and sibaq], that this hidden object is the phrase “ala anfusina.” Therefore, the expression “shahidna” should be understood as “We testify  against ourselves.” Indeed, in Surah Al-An’am, there is a statement that serves as an interpretation of this verse:

¹³⁰O company of hidden, apparent, today, future mankind! Did messengers from among you not come to relate My Ayat to you and warn you about that you will meet this day of yours? They will say: “We bear witness against ourselves”. The simple worldly life deluded them and they will bear witness that they were those who were infidels; those who consciously denied the divinity of Allah and the fact that He was Rabb.

¹³¹This is the because your Rabb is not the One Who  manipulates/destroys the lands unjustly while their people are careless, unaware.

(Al-An’am/ 130, 131)

 

The testimony being “against themselves” is mentioned in similar expressions both in the 37th verse of this surah and in the 89th verse of Surah Nahl.

It is only through the correct understanding of the verses that we can avoid turning certain opinions and views—put forward by those who lack sufficient and convincing knowledge—into matters of creed, and avoid chasing after strange narrations and getting lost in errors. To correctly understand the verses, we must seek the help of our Lord and ask Him to increase our knowledge, comprehension, and understanding. As He promised in Al-Ankabut/69, Almighty Allah will surely guide those who strive hard for His sake to His paths.

Indeed, our Lord has placed the proofs of His existence so close to us—within our very beings—that we need not search for them in distant places. It is impossible for a person who reflects on His existence, who ponders over the physical and mental systems in their biological structure—especially the reproductive system—not to say, “My Rabb is Allah!”

Verses 175-177:

¹⁷⁵And recite to them the serious news of that one to whom We gave Our Ayat, then he detached himself from them then satan made him follow himself thus becoming of those who transgressed.

¹⁷⁶And if We had willed, We could have elevated him with those Ayat but he was stuck into the ignominy and followed his desires. Now his example is like the example of the dog that pants if you chase; and still pants if you leave him alone. This is the end of those people who deny Our Ayat. Therefore, tell them this story throughout so that they may think very well.

¹⁷⁷How evil is the example of those people who denied Our Ayat and only treated unjustly to themselves!

In this passage, those who have sealed their own hearts by becoming insensitive to Allah’s signs in the afaq [around them] and anfus [their inner selves] are likened to an unresponsive dog in terms of their reaction.

In the narrations, various individuals are mentioned regarding who is characterized in the verse, such as Balaam bin Bahura (Bel’am b. Bahura) from the Children of Israel, Sayfi bin al-Rahib (Sayfi b. er-Rahib), Abu Amir bin Sayfi (Ebu Amir b. Sayfi), Balaam from the people of Yemen, and Umayya bin Abu Salt (Ümeyye b. Ebu Salt). ^[87] Some narrations suggest that this unnamed person in the verse refers to the indifferent polytheists of Mecca. However, there is a widespread belief among Muslims that this person is Balaam bin Bahura. Whenever this verse is recited, this individual and many unfounded legends fabricated about him are always mentioned. Yet, none of these narrations or opinions are at a credible level. The reason we mention some names in relation to the personality described in the verse is to remind of the existence of speculative interpretations on the subject and to prevent focusing on the stories told around such names. Because such stories often attract unnecessary attention and carry the risk of diverting people from the actual message of the verse. To prevent this negative situation, it has been deemed useful to briefly recall the existing narrations and provide information about their historical value.

If noticed, the verse emphasizes the character of the person without specifying their identity. Thus, it is not a specific individual but everyone who carries this character that is intended. Indeed, in the 177th verse, the expression becomes generalized, making it clear that the intended meaning is not “a single person.”

The defining feature of this negatively exemplified character is “knowing the revelation” and “having recognized the truth.” That is, these individuals are not ordinary people. Despite knowing the revelation and recognizing the truth, they have become slaves to their delusions and passions. Therefore, these verses serve as “very important warnings,” reminding those who follow individuals they consider knowledgeable—other than the Qur’an—to constantly check whether they are straying from the “truth.”

The existence of people with such negatively exemplified characters and the behaviors they exhibit have been brought up many times in the Qur’an:

²³Have you ever thought/seen the one who has taken his own vain, transitory desire as his deity and whom Allah led astray upon a knowledge, sealed his ear and heart and set a curtain upon his eye? Who will guide him to the righteous path after Allah? Will you still not remember and reason?

(Al-Jathiyah/ 23)

 

⁴³Have you seen/thought about the one who took his evil feelings and desires as his god? So, will you be the one who arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it upon him?

(Al-Furqan / 43)

 

^42,43And they swore by Allah with all their strength that if warner, a prophet came to them, they would definitely be more on the righteous path than other peoples with a leader. Despite this, whenever a warner came to them, this only increased their hatred in terms of an arrogance and plotting of evil on the earth. But, evil plot encompasses only its own schemers. Then, do they expect other than the laws of the former ones/what was implemented upon them? Therefore, you will never find any change in the implementation of Allah. And you will never find any alteration in the implementation of Allah.

(Fatir/ 42, 43)

 

And Al-Anfal/31, Al-Isra/84, Al-Baqara/6, At-Tawba/80.

In verse 176, the hypocrite (munafiq), the wealth-worshipper, the one who prefers the world over the hereafter, is likened to a dog that pants with its tongue hanging out. Here, the dog is absolutely not being insulted; that state is part of the dog’s nature. What is being disparaged is the type of person who ignores Allah’s verses, and an invitation to tafakkur (تَفَكُّر — contemplation) is being extended. It is useful to elaborate a bit on this topic.

Dogs have sweat glands only in their paws, not on their bodies. Therefore, they cannot sweat sufficiently to lower their body temperatures. In this case, to cool down and relieve themselves from distress, they breathe through their mouths with their tongues hanging out.

Dogs experience this state—this distress—when exposed to excessive heat, when they are excited, or when they are tired. Then they hang out their tongues and breathe through their mouths to relieve themselves and escape their discomfort. Under normal conditions, they do not do this.

From the expression in the verse, “that pants if you chase; and still pants if you leave him alone.” it is understood that even for the dog, this is an abnormal condition; this dog breathes with its tongue hanging out even when it is not excessively hot, not excited, or not tired. In other words, it is always and in every situation in distress and breathes with its tongue out in order to escape that distress.

Dogs naturally pant to regulate their body temperature since they lack sweat glands on their bodies (only on their paws). Under normal circumstances—when hot, excited, or physically exerted—they hang their tongues out to cool off and find relief. However, the dog described in this verse pants continuously, even when there is no external cause for distress. This indicates an abnormality—a constant state of trouble and restlessness.

This is exactly the case with the hypocrite, the wealth-worshipper; the one who knowingly uses Allah’s verses and religious knowledge for personal gain, who prefers the world over the hereafter — these individuals are constantly, day and night, in a state of distress. They are always in mental turmoil.

For the infidels, wealth and property are everything. A person’s worth, in their eyes, is measured by their wealth. Their strength is as much as their offspring. For them, wealth and property are the ultimate purpose. That’s why they accumulate it, and that’s why they protect it.

A person makes a great effort for anything they deeply love or aim for. Once they attain it, they strive to preserve it, living in fear of losing it.

¹Woe to all those who backbite, who scorn with facial expressions!

^2,3He is the one who collects wealth and increases it/counts his wealth again and again, thinking that his wealth will make him immortal.

(Al-Humazah/1-3)

People work hard for anything they love and aim for. When they reach their goal, they try to preserve it, living in fear of losing it.

A person who has a lot of property and children (if they have a purpose) is afraid of losing their property and children if they are with them. If they lose them, they will always burn with their pain. In both cases, they are in torment.

Earning property and raising children is not an easy task. It comes with a thousand and one difficulties. Then, it is not easy to protect them. For some, they can barely even smell their possessions, let alone enjoy them, fearing it may decrease. In short, their possessions and children become a burden to them. Their property turns into a source of torment.

A Muslim knows that wealth and children are trusts (amanah) given to them by their Lord, and that they will absolutely be tested with these trusts. They also wholeheartedly believe that the simple, temporary, worthless life of this world is just decoration, and that the truly good things will be given to them in the life of the hereafter. In short, a Muslim is a trustee. They never say, “my wealth, my children.” They always say, “if Allah grants it!” When they lose them, they show submission by saying, “Allah gave, and Allah took.” They never, under any circumstances, identify with them. Their presence or absence, their abundance or scarcity, are not important for a Muslim. A Muslim always seeks wisdom in these things. They live accordingly. If these things are going to come between them and their Lord, they think it is better not to have them at all.

⁹O you who have believed! Do not let your wealth and children divert you from remembering Allah. Whoever does that; it is those who suffer, lose.

(Al-Munafiqun/ 9)

 

²⁴Say: “If your fathers, sons, brothers, spouses, relatives, your people, wealth which you have obtained, business which you fear decline, residences you like are more beloved to you than Allah, His Messenger and striving in His path, then wait until Allah executes His command. And Allah does not guide a people who have gone astray from the righteous path.

(At-Tawbah/ 24)

 

⁴⁶Wealth and sons are adornment of the simple worldly life. But, enduring amendatory deeds are better in merit and in hope with your Rabb.

(Al-Kahf/ 46)

 

⁵⁵Therefore, do not let their wealth and children make you envy. Yet Allah intends to punish them in the simple worldly life with these and take their lives while they are infidels; people who consciously deny the divinity of Allah and the fact that He is Rabb.

(At-Tawbah/ 55, 85)

 

¹³¹And do not extend your eyes/covet for the wealth, properties and children that We have given for enjoyment to some couples among them as ornaments of the simple worldly life to test them. And the provision of your Rabb is better and more enduring.

(Ta-Ha/ 131)

 

⁸⁷Surely, We have given you many blessings in abundance and the great Qur’an.

^88,89Do not covet upon that which We have given to some among them and let them enjoy with it; wealth and fortune. Do not grieve over them either… Lower your wings for the believers. And say: “Surely, I am the one who is the clear warner”.

(Hijr/87-89)

The mu’minun (مُؤْمِنُون — believers), by being disciplined with these verses, view wealth, property, children, and family not as possessions but as trusts (amanah — أَمَانَة), adornments, accessories, and instruments of trial. They value them in line with the messages conveyed in these verses. They never place their trust in them.

It is due to these truths that this comparison is made: In the Qur’an, concrete examples are given in the chapters of Kahf, Nahl, Qalam, and Saba.

Verse 178

¹⁷⁸Whoever Allah guides, he is the one who follows the righteous path he is guided. And whoever Allah leads astray, it is those who lose.

This verse, in connection with the warnings made in the previous passage, conveys the message to Muslims that they must be patient and firm, and in a way, the believers are being consoled.

Verse 179:

¹⁷⁹And certainly We produced and multiplied many of those that you know and you do not know; those who have heart/brain/reason but do not contemplate and understand,  those who have eyes but do not see with them, those who have ears but do not hear with them for Jahannah [Hell]. They are like four-legged cattles. They are even in more astray. They are the ones who are apathetic.

At first glance, from verses 178 and 179, one may mistakenly derive the impression that the guidance or misguidance of a person occurs by Allah’s compulsion. However, when evaluated in the context of the flow of words in the passage these verses belong to, it becomes evident that Allah does not compel anyone. For the human, who has been endowed with the abilities to enter Paradise, resists entering the path that Allah shows by His guidance, earns Hell with his actions, and even confesses this by bearing witness against himself. Therefore, Allah does not compel anyone; on the contrary, He condemns the person who, though given freedom, becomes arrogant and refuses to come to the path He has shown.

The issue that Allah does not compel people toward good or evil has previously been examined in the analysis of the chapter Takwir under the title “Mashiah” (مشيئة — divine will), and in the analysis of the chapter Tin under the title “Allah’s Sealing of Hearts” .

Those who do not use the blessing of reason (aql — عقل) given to them are described in the verse as more misguided than four-legged animals. While animals act only by instinct and the guidance of natural needs, and they still are able to discern their benefit and harm, the human — despite being equipped with such vast intellectual and physical faculties — fails to distinguish between benefit and harm for himself and engages in behavior that leads to his own detriment. This shows that such a human is of a lower nature than those four-legged animals.

The indifferent ones who do not properly use the intellect and other faculties granted by Allah are condemned in other verses as well.

⁴³Have you seen/thought about the one who took his evil feelings and desires as his god? So, will you be the one who arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it upon him?

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 /43, 44)

 

²⁶And indeed, We had made them strong in that which We have not made you; We had given them opportunities which We have not given you. And We had given them hearing, sight and feelings as well. Despite this, their hearing, sight and feelings did not avail them/could not avert anything from them. Because they consciously denied the Ayat of Allah. And that which they were ridiculing surrounded them.

(Al-Ahqaf/ 26)

¹⁷Their example is like the example of the one who wanted to set a fire. When the fire illuminated around the one who set the fire, Allah took their light and left them blind in the darkness. –¹⁸They are deaf, dumb, blind! So they will not return.-

(Al-Baqara/ 17-18)

 

¹⁷¹And the example of some of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb is like the one who shouts as shepherds/crows at that which do not hear but a call or shout; they are deaf, dumb and blind. Therefore, they do not reason either.

(Al-Baqara/ 171)

 

⁴⁶Have they not travelled through the earth so they might have hearts to reason and ears to hear. Indeed, it is not the eyes that go blind but, hearts which are within the chests go blind.

(Hajj/ 46)

 

^36,37And whoever is blinded from the reminder of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] and His remembrance, We appoint for him a devil and he is for him a contemporary/follower; and indeed, contemporaries/followers avert those who are blinded from the path. And they think that they are upon the righteous path that they are guided.

(Az-Zukhruf/ 36, 37)

Verse 180:

¹⁸⁰And the best names belong only to Allah. Then, call Him with those names. And abandon those who deviate concerning His names. They will soon be recompensed for what they have been doing.

This verse is an independent najm (نجم — passage), a standalone short section in which those who deviate from the principle of tawhid (توحيد — the oneness of Allah) are warned by drawing their attention.

According to what is found in classical sources, this verse was revealed for a specific reason: “A polytheist of Mecca [Abu Jahl], upon seeing a man during prayer saying, “Ya Rahman, Ya Rahim” (يا رحمن، يا رحيم), said, “Wasn’t Muhammad and his companions worshipping only one Allah? What’s wrong with this man, that he is praying to two lords?” Upon this, the verse was revealed. “ ^[88]

Regarding al-Asma al-Husna (الأسماء الحسنى — the most beautiful names), there are many reports — some claiming that Allah has 99 names, others claiming He has more than 200 names. We believe that such limitations are very mistaken, and that beautiful names can be formed for Allah in every language. Indeed, to this day, many different names have been used in reference to Allah in various languages — such as Chalap, Tanri, Huda, and Yezdan.

THE MOST BEAUTIFUL NAMES AND ATTRIBUTES BELONG TO ALLAH

The expression “the most beautiful names” (al-asma al-husna — الأسماء الحسنى) appears in three other places in the Qur’an besides this verse: in Isra/110, Ta Ha/8, and Hashr/24.

Although in some languages meaningless words may be used as names to refer to beings, in general, names are words that carry meanings. For names to be “beautiful names” or “most beautiful names,” their meanings must be “beautiful” or “very beautiful.” As a requirement of languages, our Lord also has names and attributes by which He designates Himself and describes His identity. However, these names are not ordinary words — they are words that are fitting for our Lord, words that mean “very beautiful”, “most beautiful.”

In the Qur’an, our Lord has referred to Himself by many different names and attributes. Upon examination, it is seen that some of these are names and attributes pertaining to His essence, while others describe His relationship with His creations.

The sentences containing the phrase “the most beautiful names” (al-asma’ al-ḥusna / الأسماء الحسنى) structurally express “exclusivity” (Kasr / قصر). That is, this phrase adds emphasis to the sentence in the sense that “the most beautiful names belong only to Allah.” This emphasis indicates that the names attributed to created beings do not—and cannot—reach the degree of “the most beautiful.” Therefore, for created beings, it is not possible to speak of “the most beautiful names,” but only “beautiful names.” For example, humans may be “knowers,” but “the best of knowers” is only Allah. For this reason, all of Allah’s names and attributes are expressed in superlative forms, as in the examples “the best of knowers” and “the best knower of all things.”

Many studies, both in the past and present, have been conducted concerning Allah’s names and attributes. This topic has also been the reason for the emergence of numerous theological schools in earlier periods. These schools can be examined through classical works related to Aqeedah [Kalam] (Islamic creed/theology).

ALLAH’S FREQUENTLY MENTIONED ASMA-UL HUSNA [THE MOST BEAUTIFUL NAMES]

Adl (العَدْلُ): The Most Just, Absolutely Just.

Afuww (العَفُوُّ): The Pardoner, the Effacer of sins.

Ahir (الآخِرُ): The Last, the One without end.

Alim (العَلِيمُ): The All-Knowing, the One who knows everything perfectly.

Aliyy (العَلِيُّ): The Most High, the Exalter.

Allah (اللهُ): This is His personal and proper name. Other names relate to His actions, attributes, and manifestations.

Azim (العَظِيمُ): The Magnificent, the Infinitely Great.

Aziz (العَزِيزُ): The Almighty, the Powerful, the Honorable, the Invincible, the Victorious.

Ba’is (البَاعِثُ): The Resurrector, the One who raises the dead.

Baki (البَاقِي): The Everlasting, the One without end.

Bari (البَارِئُ): The Creator, the Perfect Originator.

Basir (البَصِيرُ): The All-Seeing, the One who sees everything perfectly.

Basit (البَاسِطُ): The Expander, the One who places souls into bodies, the One who grants abundance.

Batın (البَاطِنُ): The Hidden, the One present in all things, the One from whom nothing is concealed.

Badi (البَدِيعُ): The Incomparable Creator, the One who creates without precedent.

Barr (البَرُّ): The Kind, the Compassionate to His servants, the Doer of Good.

Jebbar (الجَبَّارُ): The Compeller, the Irresistible, the Majestic, the One who fulfills needs, the Rectifier, the Healer.

Jalil (الجَلِيلُ): The Majestic, the Possessor of Grandeur and Greatness, the One with the right to command and forbid.

Darr (الضَّارُّ): The Afflicter, the One who decrees harm, the One without whose permission no harm can befall anyone.

Awwal (الأَوَّلُ): The First, the One without beginning.

Fettah (الفَتَّاحُ): The Opener, the One who opens the gates of good, the Judge.

Gaffar (الغَفَّارُ): The Repeated Forgiver, the One who abundantly pardons sins.

Gani (الغَنِيُّ): The Self-Sufficient, the Rich beyond need.

Ghafur (الغَفُورُ): The All-Forgiving, the One who abundantly covers the sins of His servants, the One who does not punish and is abundant in forgiveness.

Habir (الخَبِيرُ): The All-Aware, the One who knows the hidden aspects of all things.

Hadi (الهادي): The Guide, the One who leads whom He wills to guidance.

Hafid (الخَافِضُ): The Abaser, the One who lowers and diminishes in rank.

Hafiz (الحَفِيظُ): The Preserver, the Protector.

Haqem (الحَكَمُ): The Judge, the One who decrees with perfect knowledge and justice.

Haqim (الحَكِيمُ): The Wise, the One who acts with wisdom and perfect judgment.

Hakk (الحَقُّ): The Ultimate Truth, the Reality of all realities.

Haliq (الخَالِقُ): The Creator.

Halim (الحَلِيمُ): The Forbearing, the Gentle in judgment.

Hamid (الحَمِيدُ): The Praiseworthy, the One deserving all praise.

Hasib (الحَسِيبُ): The Reckoner, the One who knows all things as if counted, the One who calls to account.

Hayy (الحَيُّ): The Ever-Living.

Qabid (القَابِضُ): The Withholder, the One who seizes souls, restricts, and gives provision in measured amounts.

Qadir (القَادِرُ): The All-Powerful, the One who does as He wills.

Qahhar (القَهَّارُ): The Subduer, the Dominator over the rebellious, the Invincible.

Qavi (القَوِيُّ): The All-Strong, the Possessor of perfect power.

Qayyum (القَيُّومُ): The Sustainer, the One who maintains all existence, the Ever-Watchful over all creation.

Qabir (الكَبِيرُ): The Most Great, the Absolutely Majestic.

Qarim (الكَرِيمُ): The Most Generous, the One who gives without being asked.

Quddus (القُدُّوسُ): The Holy, the Pure, the One free from all imperfection.

Latif (اللَّطِيفُ): The Subtle, the Knower of subtleties.

Macid (المَاجِدُ): The Glorious, the Noble and Generous.

Maliqu’l-Mulq (مَالِكُ المُلْكِ): The Eternal Owner of Sovereignty.

Mani (المَانِعُ): The Preventer, the One who blocks as He wills.

Mecid (المَجِيدُ): The Most Honorable, the Exalted in might and bounty.

Malik (المَلِكُ): The King, the Ruler of all creation.

Matin (المَتِينُ): The Firm, the Unyielding in strength.

Muaahhir (المُؤَخِّرُ): The Delayer, the One who postpones as He wills.

Mughni (المُغْنِي): The Enricher, the One who grants wealth.

Muhsi (المُحْصِي): The Reckoner, the One who knows the count of all things.

Muhyi (المُحْيِي): The Giver of Life, the One who resurrects.

Muid (المُعِيدُ): The Restorer, the One who brings back to life.

Muiz (المُعِزُّ): The Honorer, the One who grants dignity.

Mukaddim (المُقَدِّمُ): The Advancer, the One who elevates in rank.

Mukit (المُقِيتُ): The Nourisher, the Provider of sustenance.

Muqsit (المُقْسِطُ): The Just, the True Judge.

Muktedir (المُقْتَدِرُ): The Omnipotent, the Absolute in power.

Musawwir (المُصَوِّرُ): The Fashioner, the Shaper of all forms.

Mubdiu (المُبْدِئُ): The Originator, the Creator without precedent.

Mujib (المُجِيبُ): The Responsive, the Answerer of prayers.

Muhaymin (المُهَيْمِنُ): The Guardian, the Witness over all.

Mu’min (المُؤْمِنُ): The Granter of Security.

Mumit (المُمِيتُ): The Taker of Life, the Creator of death.

Muntaqim (المُنْتَقِمُ): The Avenger (who establishes justice through retribution).

Muta’ali (المُتَعَالِي): The Most Exalted, the Supreme above all comprehension.

Mutakabbir (المُتَكَبِّرُ): The Supreme in Greatness, the One who manifests His majesty in all things.

Muzill (المُذِلُّ): The Humiliator, the One who abases the defiant.

Nafi (النَّافِعُ): The Benefactor, the One without whose decree no benefit is granted.

Nur (النُّورُ): The Light, the Illuminator of the worlds.

Rafi (الرَّافِعُ): The Exalter, the One who elevates in rank and provision.

Rahim (الرَّحِيمُ): The Especially Merciful.

Rahman (الرَّحْمَنُ): The Universally Merciful to all creation.

Raqib (الرَّقِيبُ): The Watchful, the One from whom nothing is hidden.

Rauf (الرَّؤُوفُ): The Most Kind, the Compassionate.

Rashid (الرَّشِيدُ): The Guide to the Right Path.

Razzaq (الرَّزَّاقُ): The Provider, the Bestower of abundant sustenance.

Sabur (الصَّبُورُ): The Patient, the One who delays punishment.

Samed (الصَّمَدُ): The Self-Sufficient, the Eternal upon whom all depend.

Selam (السَّلَامُ): The Source of Peace, free from all defects.

Semi (السَّمِيعُ): The All-Hearing.

Shahid (الشَّهِيدُ): The All-Witnessing, the One from whom nothing is concealed.

Shakur (الشَّكُورُ): The Appreciative, the One who rewards abundantly for little deeds.

Tawwab (التَّوَّابُ): The Accepter of Repentance, the Oft-Forgiving.

Wajid (الوَاجِدُ): The Perceiver, the One who lacks nothing.

Wahid (الوَاحِدُ): The One and Unique, without partner or equal in essence, names, attributes, or actions.

Wali (الوَلِيُّ): The Protecting Friend, the Governor of all affairs.

Waris (الوَارِثُ): The Ultimate Inheritor of all things.

Wasi (الوَاسِعُ): The All-Encompassing in knowledge and mercy.

Wadud (الوَدُودُ): The Loving, the One who wills good for all creation.

Wahhab (الوَهَّابُ): The Bestower, the Giver of endless gifts.

Waqil (الوَكِيلُ): The Trustee, the Disposer of all affairs.

Waliyy (الوَلِيُّ): The Guardian, the Helper, the Protector.

Zahir (الظَّاهِرُ): The Manifest, the Evident in existence.

Zu’l-Jelali ve’l-Ikram (ذُو الجَلَالِ وَالإِكْرَامِ): The Possessor of Majesty and Honor.

It is also possible to phrase each action of our Lord in intensive forms as “the most beautiful names” by constructing compound phrases from these names and attributes. For example:

“Rabbul-Alamin [رَبُّ الْعَالَمِينَ] (The Lord of the Worlds)”

“Maliki Yawmid-Din [مَالِكِ يَوْمِ الدِّينِ] (The Owner of the Day of Judgment)”

“Allamul-Ghuyub [عَلَّامُ الْغُيُوبِ] (The All-Knower of the Unseen)”

“Sattarul-Uyub [سَتَّارُ الْعُيُوبِ] (The Great Concealer of Faults)”

“Ghaffaruz-Zhunub [غَفَّارُ الذُّنُوبِ] (The Oft-Forgiver of Sins)”

“Razzaqul-Alamin [رَزَّاقُ الْعَالَمِينَ] (The All-Provider of the Worlds)”

“Khayrur-Raziqin [خَيْرُ الرَّازِقِينَ] (The Best of Providers)”

Verse 181:

¹⁸¹Again, there is a community from among those We have formed, who guides to the truth and establishes justice with it.

This verse is a continuation in nature of the 179th verse, which describes the state of those who do not use their intellect. With this verse, it is conveyed that among mankind—who can fall into a state more astray than animals—there are also noble individuals who use their intellect.

From this verse, it is understood that our Lord will never leave the world devoid of people who invite to the truth and guide, and that there will always be those in this world who guide to Allah’s straight path. If one recalls, the 159th verse had already stated that among the Children of Israel, too, there would be those who guide to the truth.

Verses 182, 183:

¹⁸²And indeed We will slowly and progressively lead those who deny Our Ayat to the manipulation/destruction from the direction that they would not know.

¹⁸³I give them respite as well. Indeed, My plan is very firm.

The deniers mentioned in the verses primarily refer to the Meccans of the time when the Qur’an was revealed, but they also include those who lived afterward and those who will exist until the Day of Judgment—all fall within the scope of this verse.

The word “al-istidraj” (الاستدراج) in the verse means “to raise or lower gradually, step by step, or to gather slowly.” ^[89] Accordingly, those who deny the verses are being led to destruction little by little, without realizing it. These deniers are not punished immediately when they sin, for Allah has granted them respite. However, because they are not punished right away, they become arrogant and fail to recognize that their situation is actually a trap set for them. Such a trap that, seeing they are not immediately punished, they begin to chase their desires, cease to remember Allah, forget that they will be held accountable, and become unable to leave their environment. Because of this state, they unknowingly become prisoners of their own deeds and thus prepare their own ruin. This is Allah’s plan, His trap. Moreover, this plan is particularly severe because the one who falls into it cannot perceive that they are heading to destruction.

This plan, which was prepared for the liars, is also expressed in Surah An’am:

⁴⁴And when they abandoned what they were reminded, We opened the doors of everything upon them. Then We suddenly seized them when they ‘rejoiced and became spoiled’ in that which they had been given. Then they became the ones whose hopes were lost.

⁴⁵Thus eradicated were the people who did wrong; acted against their own good by associating others with Allah, by disbelieving. –And all praise is to Allah, Rabb of all universes; no one else may be praised.-

⁴⁶Say: “Have you ever thought, if Allah takes your hearing and sight and seals your hearts; which deity other than Allah can bring them to you?” Look, how We explain the Ayat. Then they turn away and forbid!

⁴⁷Say: “Have you ever thought about yourselves? If the punishment of Allah comes upon you unexpectedly or manifestly, will anyone but the people of those who do wrong; act against their own good by associating others with Allah be manipulated/destroyed?”

⁴⁸And We send the messengers that are sent only as bringers of good tidings and warners: And whoever believes and amends, there will be no fear for them. They will not grieve either.

⁴⁹Punishment will touch those who deny Our Ayat for they go astray from the righteous path.

(Al-An’am/ 44–49)

Verses 184 – 186:

¹⁸⁴And have they not thought about that their companion is not supported by secret forces/is not a madman? He is only an explicit warner.

¹⁸⁵And have they not looked at the possession and the government of the heavens/universe and the earth, anything that Allah has formed and the possibility that their term has definitely come close? Then what would they believe other than this?

¹⁸⁶Whoever Allah leads astray, then there is no one to guide him. And He leaves them in their transgression, confused.

In this group of verses, events between our Prophet and his contemporaries among the Meccans are referenced, and the deniers are warned. In this passage, it is emphatically stressed that Allah’s Messenger is not a madman. As is known, it is established in the Qur’an that the Meccans called our Prophet “majnun [مَجْنُونٌ] (possessed/crazed).”

⁵No community can advance its end of the term nor can delay it.

^6,7And they said: “O you, upon whom the Reminder/the Qur’an has been sent down! Surely, you are supported by secret forces/are a madman. If you are among those who are truthful, you should have come to us with angels”.

(Al-Hijr/ 5-6-7)

In verse 185, attention is drawn once again to the thoughtlessness of the deniers, and a call is made for those who remain indifferent and heedless to Allah’s signs to turn back from the dead-end path they are on, reminding them that their lifetime is running out.

 

 

 

Verses 187, 188:

¹⁸⁷They ask you about the Hour; about the moment the Qiyamat [Resurrection]: “When will it arrive?” Say: “Its knowledge is with my Rabb only. No one will reveal its time except Him. The knowledge of it is heavy in the heavens/universe and the earth/it is unknown. It will come upon you unexpectedly”.

They ask you about it as if you know it very well. Say: “Its knowledge is with Allah. But most of the people do not know”.

¹⁸⁸Say: “I am not capable of getting any benefit or precluding any loss other than what Allah wills. If I had known the unseen, unheard, unfelt, the past and the future, I would definitely have wished to increase the good/used it to my own advantage. And I was involved in nothing evil. I am only a warner and a bringer of good tidings to a people who believe”.

The question of when the Hour (Qiyamah) will occur was frequently asked to our Prophet and has been mentioned many times in the Qur’an:

⁴⁸And they say: “If you are truthful, when is this promise?”.

(Yunus/ 48)

 

³⁸And those who deny say: “If you are truthful, when is this promise?”.

(Al-Anbiya/ 38)

And An-Naml 71, Yasin 48.

In the verses above, the questions regarding the Hour are of a denunciatory nature. However, the statements in the verses under discussion indicate that the question in verse 187 is sincere and arises from a natural curiosity about the timing of the Hour. Although the verse does not specify the identity of those asking the question, classical sources have not left them unknown: According to one account, those who directed this question to our Prophet were two Jews named Hisl ibn Abi Kusheyr and Shamuyil ibn Zayd. ^[90] These individuals claimed to know the time of the Hour and promised that if our Prophet correctly stated its timing, they would believe in him. However, their true intention in asking was to deny whatever time he might give. Another account states that the question was posed by the Meccans, who said to our Prophet, “We have kinship ties with you; so tell us so that we may prepare.”

Since the surah was revealed in Mecca, those asking the question must have been Meccans. However, what matters here is not the identity of the questioners but the answer given to the question. For this answer, which clarifies a very important issue, demonstrates that our Prophet did not and could not know the unseen (ghayb).

Yet, living among a people steeped in superstition, the environment was ripe for our Prophet to present himself as someone with extraordinary powers. Indeed, despite his insistence that he possessed no such power, those around him competed in attributing supernatural abilities to him—even interpreting the “Solar Eclipse” on the day his son Ibrahim died as the “Sun mourning.” However, our Prophet declared, in accordance with what Allah revealed to him, that he knew nothing of the unseen and that he was only “a plain warner”—a true Prophet.

Unfortunately, the roots of the claims that our Prophet was endowed with supernatural powers—which he opposed and fought against throughout his life—were never fully uprooted, and fabrications on this matter have persisted to this day. In our article titled “The Issue of the Unseen,” we address this mentality that our Prophet struggled against and refute the deviant understandings produced by the same mindset using the Qur’an.

The statement in verse 188, “If I had known the unseen, I would surely have secured an abundance of good,” can be explained in many ways:

• If I had known what Allah willed before He informed me, I would certainly have done it.
• If I had known the unseen, I would have answered everything asked about it.
• If I had known when I would die, I would have done many good deeds.
• If I had known when victory would come in battle, I would have fought at that time and never been defeated.
• If I had known which year would bring scarcity, I would have prepared enough for myself during times of plenty.
• If I had known which goods would sell well in trade, I would have bought them when they had no buyers.

Verses 189, 190:

¹⁸⁹He is the One who formed you from a single self and then made its mate to accompany it. When he covered and enshrouded her, then she carried a light burden. And she continued with this. When the wife got heavier, then they both invoked their Rabb: “If you give us a healthy child, indeed we will be among those who repay”.

¹⁹⁰When He gave them a healthy child, they ascribed partners to Him about what He gave them. Allah is purified from that which they associate with Him, high above them.

To properly understand both the verses and the main subject, it is beneficial to analyze this passage in detail.

He is the One who formed you from a single self and then made its mate to accompany it.

We regretfully observe that, until today, we have not encountered any explanation of this part of the verse in Turkish or Arabic works that is free from the influence of Jewish culture. ^[91] In all existing translations and commentaries, it is either explicitly stated or implied that the first human was Adam, that Eve was created from him (from his rib), and that the reason Adam has one fewer rib than Eve stems from this. However, the wording of the verse does not mention Adam and Eve by name, nor is there any allusion—even indirectly—to these two figures.

The subject of man being created from a single soul and his mate being created from it is not only mentioned in this verse but is also expressed in many other verses, such as Nisa/1 and Zumer/6. The 20th and 21st verses of Surah Rum also contain content that aids in better understanding the verse in question.

The verse first speaks of a living being whose gender is unspecified, then states that from this being, its mate was created. It could be said that this method of creation resembles modern “cloning.” Our Lord has also explained the reason for creating man’s mate from himself—so that affection, closeness, love, and tranquility [comfort] may arise between them. Although humans are outwardly divided into male and female, they share the same characteristics in creation because they originated from a single being. This means that, in essence, there is no difference between them. As for the distinction between masculinity and femininity, this difference did not exist at the initial stage of creation but, as understood from Surah Nisa, verse 1, emerged after the third stage of creation.

In this introductory part of the verse, Allah’s deliberate creativity is emphasized, directing people toward tawhid (monotheism) and faith.

When he covered and enshrouded her, then she carried a light burden. And she continued with this.

When the wife got heavier, then they both invoked their Rabb: “If you give us a healthy child, indeed we will be among those who repay”.

When He gave them a healthy child, they ascribed partners to Him about what He gave them.

As seen, at the beginning of the pregnancy, the couple does not worry about whether the mother will have a successful delivery or whether the child will be righteous. Both are at ease, thinking everything is going well. However, when the expectant mother becomes heavy and the birth draws near, panic sets in, and they openly begin to seek help from Allah. As with every hardship they face, they make promises to Allah that if He grants them a healthy, good child, they will surely be among the grateful and never show ingratitude. Yet when the child is born safe and sound, the promises are forgotten, the child’s well-being is attributed to factors other than Allah, and shirk (polytheism) emerges.

This issue of the child and shirk has been merged with the Adam-Eve narratives produced by Hebrew culture, resulting in fictional accounts:

Ibn Abbas:

In this verse, the term “a soul” refers to Prophet Adam (peace be upon him), and the phrase “and from it, He made his mate…” refers to Hawwa (Eve) (peace be upon her). That is, Allah the Almighty created Hawwa from Adam’s rib without causing him any harm. …

When Adam covered Hawwa (i.e., had intercourse with her), she carried a light load [became pregnant]. When the child grew heavy in her womb, Iblis (Satan) came to her in the form of a man and said: “O Hawwa, what is this? I fear that this may be a dog or some other animal. How will you know from where it will emerge? Will it come out from your back and kill you, or will your belly be torn open?”

Upon hearing this, Hawwa became distressed and told Adam about it. Thus, both Adam and Hawwa remained anxious and sorrowful over this matter.

Later, Iblis came to Hawwa again and said: “If you want Allah to make it a perfect and complete being like you, and for it to come out from your belly, then you should name it Abd al-Harith…”

Among the angels, Iblis was known as al-Harith.

This is what Allah the Most High refers to in His verse: “But when He gave them a sound child, they began to associate partners with Him in what He had given them.” That is, “When Allah gave them a sound and perfect child, Adam and Hawwa began to associate partners with Him.”

Thus, the act of shirk (associating partners with Allah) mentioned here refers to Harith (Iblis).

This is the complete account of the story. ^[92]

WHO IS THE COUPLE / HUSBAND AND WIFE MENTIONED IN THE VERSE?

Those well-versed in Arabic grammar know that “In speech, the referents of pronouns must absolutely be mentioned explicitly, implicitly, or contextually.” However, in this verse, there is no explicit, implicit, or contextual reference to Adam and Hawwa (Eve). On the other hand, the expressions “nafs (نَفْس) and its mate” in the verse indicate that this pair is a husband and wife. Therefore, both the subjects of the dual expressions(tasniyah) and the referents of the pronouns pertain to this “husband and wife.” This situation, which has many examples in classical Arabic literature, is most famously illustrated by the pronoun “huwa (هُوَ)” in the verse:

“I’dilu huwa aqrabu littaqwa. (اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ)”

(“Be just; it (justice) is closer to piety.”)

Although the word “‘adl (عَدْل)” (justice) is not explicitly mentioned in the verse, it is understood from the meaning of the verse that the pronoun “huwa (هُوَ)” refers to the word “‘adl (عَدْل).”

The fact that the verb tenses in the same verse are in the “past tense” is, as seen in many places in the Qur’an, to emphasize that the concept of time does not apply to Allah and that what is described has either certainly occurred or will occur.

The husband and wife mentioned in this verse are not specific known individuals like Adam-Hawwa, Ali-Aisha, or Ahmed-Fatma, but rather all husbands and wives in general, all of humanity. Therefore, the behaviors expressed in the verse are also the general character and innate traits of all married couples.

This raw tendency of humans toward shirk (polytheism) and ingratitude has also been mentioned in Surah Hud:

^9-11And if We make those other than who have patience and do amendatory deeds – those are the ones for whom the forgiveness and the greatest reward are – taste a mercy from Us and then take it back, then they are indeed desperate, very ungrateful. And if We make him taste happiness after sadness has touched him, he definitely says: “Evil has left me”. Indeed, he is the one who is spoiled and arrogant.

(Hud 9- 11)

 

There are many other verses in the Qur’an that carry the same style as the verse in question and serve as exegesis for the verses of Hud mentioned above (Tawbah/75, 76; Yunus/22, 23; Nahl/53, 54; Luqman/31, 32; Rum/33; Ankabut/65; Isra/67).

As for the following verses from Surah Zumar, they can be considered a direct exegesis of verses 189 and 190, which are the subject of our discussion:

⁶He formed you from a single self, then made its mate from it and sent down eight mates of livestock. He forms you in the womb of your mothers in three darkness, formation after formation. This is Allah, your Rabb only to Whom belongs the possession and the dominion. There is no deity except Him. Then how are you averted?

⁷If you disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb/If you will be ungrateful, know that, Allah is indeed the One Who does not need you at all and He does not approve disbelief; conscious denial of His divinity and the fact that He is Rabb/ungratefulness for His servants. And if you repay for the blessings you are given, He approves it for you. No bearer of burdens will bear the burden of another. Then your return is only to your Rabb. Thus He will inform you about what you did. Indeed, He is the One Who knows well what is hidden within the essence of the hearts.

⁸When an adversity touches man, he calls upon his Rabb, turning to Him with his deepest devotion. Then when He bestows a favor on him from Himself, he forgets himself when he called upon Him before and he attributes partners to Him to lead astray from the path of Allah. Say: “Enjoy your disbelief; your conscious denial of the divinity of Allah and the fact that He is Rabb for a little! Surely you are among the companions of the fire”.

(Az-Zumar/ 6 – 8)

 

Allah is purified from that which they associate with Him, high above them.

This statement in the verse indicates that the negative aspects of human behavior described above stem from their refusal to acknowledge that Allah is exalted above what they associate with Him, and that these wrongful actions must be eliminated through divinely revealed knowledge.

Another point to note in this part of the verse is the shift from the previously used dual (ثنائي thuna’iyy/tasniyah) expressions to the plural form, “يشركون yushrikun [they associate (with Him)].” Indeed, from this section onward until the end of the passage, the subject is consistently expressed in the plural form.

Verses 191 – 194:

¹⁹¹Do they associate with Him that which does not form anything and they are formed?

¹⁹²But they are not able to help the ones who worship. They are not able to help themselves either. ¹⁹³If you invite them to the righteous path, they will not follow you. It is the same for you whether you invite them or do not invite them and keep silent.

¹⁹⁴Those that you invoke from among those that are inferior to Allah are servants like you are. If you are truthful, call upon them and let them respond to you. ¹⁹⁵Do they have feet with which they walk, hands with which they hold, eyes with which they see or ears with which they hear?

Say: “Call your partners, then conspire against me and give me no respite.

It is not an act that can be reconciled with reason for a person who has been given a mind that is ready to be used, to seek help from something that does not even have senses and that does not harm or benefit him or anyone else.

In these verses, those who do not use their intellect and associate partners with Allah—individuals and objects that are themselves servants and cannot even benefit themselves—are condemned. By using the words “الّذين ellezine [those who/persons]” and “عباد ibad [servants]”, the scope of the persons and objects associated with Allah is kept quite broad. Accordingly, living and deceased saints, revered figures, so-called awliya (holy persons), individuals attributed with sanctity, as well as symbolic things such as idols, fetishes, and all entities considered sacred fall within this category.

This topic is one of the important subjects frequently emphasized in the Qur’an:

 

^42-45Once he said to his father: “O my father! Why do you worship those which do not hear, do not see and do not benefit you at all? O my father! Surely, a knowledge which did not come to you has come to me. Therefore, follow me so I may guide you to a straight path. O my father! Do not worship satan. Indeed satan disobeyed Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. O my father! Surely I fear that a punishment from Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] touches you and you become for satan a familiar who guides, protects and helps”.

(Maryam/ 42- 45)

 

⁷³O people! An example is presented, now listen to it: Even if those whom you invoke from among those that are inferior to Allah gather together, they can never form a fly. And should the fly harm them, they can not save it. Weak are the demanded and the demander.

⁷⁴They have not appraised Allah properly. Surely, Allah is very powerful, almighty.

(Al-Hajj/ 73, 74)

 

^95,96Abraham said: “Do you worship that which you carve with your hands? Yet, it is Allah Who formed you and that which you do”.

(Saffat/ 95, 96)

 

^53-57They said: “O Hud! You have not come to us with a clear evidence. And we are not to leave our idols by your word. We are not the ones who believe in you. But we can only say ‘Some of our gods have possessed you with evil badly’”. Hud said: “Surely, I have Allah as my witness, and you too, witness that I am far from those that you associate with Him from among those that are inferior to Allah. Then set your traps for me and do not give me a respite. Indeed, I have relied on Allah, my Rabb and your Rabb. There is no moving living creature, small-large that He does not hold from its forelock and check. Indeed, my Rabb is on a path that is straight. But if you turn away despite this, I have conveyed to you with which I have been sent to you. And my Rabb will make another people to succeed you. And you can not harm Him at all by any means. Indeed, my Rabb is the One Who protects and guards all things”.

(Hud/ 53- 57)

 

 

^75,76Abraham said: “Have you ever thought about what you and your ancient ancestors worshipped? ⁷⁷They are my enemies; except Rabb of all universes. ^78-82He is the One Who formed me. And it is He Who guides me to the righteous path. And He is the One Who makes me eat and drink. He is the One Who cures me when I am ill. And it is He Who will take my life and resurrect me. And He is the One Who, I hope, will forgive me for my sin on the day of religion. ⁸³My Rabb! Give me ‘judgement’ and join me with the righteous! ⁸⁴And make me among those who will be remembered with good for next generations! ⁸⁵And make me among the inheritors of Jannah [Heaven/Paradise] with abundant blessings! ⁸⁶And forgive my father as well because indeed, he became of those astray. ^87-91And do not disgrace me on the day of resurrection; on that day when wealth and sons will not benefit anyone but those who come with a sound heart/a true faith and when Jannah [Heaven/Paradise] will be brought close to those who entered under the guardianship of Allah and when Jahannah [Hell] will be brought forth and shown for the transgressors!”.

( Ash-Shu’ara/ 75–91)

 

^26,27And when Abraham once said to his father and his people: “Surely I am away from that which you worship. – Except for the One Who created me from nothing – Surely, He will guide me to the righteous path”. ²⁸Abraham made this statement a word to remain among his successors so they might return.-

(Az-Zukhruf/ 26-28)

Verse 196:

¹⁹⁶Surely my guide, helper, protector is Allah who sent down the book. And He is the guide, helper, protector of those who are righteous. ¹⁹⁷Those that you invoke from among those that are inferior to Him are unable to help you, they can not help themselves either. ¹⁹⁸If you invite them to the righteous path, they do not hear. And you see them looking at you, however they do not see.”

In these verses, fools who associate shirk are condemned and it is stated that the only “Waliyy” (وَليّ) is Allah, so real help will come only from Allah, and Allah will aid the righteous.

Furthermore, in the verses, it is explained that the so-called gods relied upon besides Allah can neither help themselves nor their worshippers, that they cannot hear when called upon, and though they may appear to be looking, they do not see. In this way, both a response is given to the threats made against our Prophet, such as “Do not slander our gods, lest you incur their wrath!” and it is emphasized that those things taken as gods besides Allah can never truly be divine.

The polytheists, who believe they can get closer to Allah by worshipping the “things” they consider symbols of unseen beings and who think these “things” will intercede between them and Allah, continue to perform rituals such as seeking help from these “things,” anointing them with perfume or oil, lighting candles, and offering sacrifices,—albeit with some variations—even today. But these polytheists must know that all their practices have been repeatedly condemned and rejected by Almighty Allah in the Qur’an. And what they call upon will turn against them on the Day of Judgment:

^13,14Allah makes the day to enter into the night and makes the night to enter into the day. He created the sun and the moon in such structure and characteristics so that the mankind may benefit. All of them run their course for a predetermined time. This is Allah, your Rabb to Whom all property belongs. Those you worship from among those that are inferior to Him, can not even possess the outer membrane of a date pit. If you invoke them, they do not hear your call; even if they heard your call, they could not respond to you, and on the Qiyamat [Resurrection] they will not accept that you have associated them with Allah. No one can bring you the tidings like Allah Who is aware of everything.

(Fatir/13-14)

Verses 199 200:

¹⁹⁹Take the forgiveness, command with the “Urf” [group of Ayat of the Qur’an] and keep away from the ignorant.

²⁰⁰If satan tries to allure you, then immediately seek refuge in Allah. Indeed, He is the One Who hears best, Who knows best.

In these verses, our Lord, addressing His Prophet, has given him four fundamental duties to guide his relations with those around him:

AFV العفو

‘afv [العفو], means “what is easy, excess, abundance, what can be given without burdening a person, the surplus of wealth beyond sustenance, what remains in the cup after drinking, the neglected; uncultivated, untrodden; useless land.” ^[93]

This word, in human relations, carries the meaning of “forgiveness (pardon; deeming something insignificant, disregarding)” in Turkish, and in the context of charity (infaq), it means “what is beyond necessity.”

Refer to Al-A’raf/199 and Al-Baqara/219.

Allah’s afv (forgiveness):

It means Allah’s disregard for faults and sins; His wiping them away. This is derived from the phenomenon of the wind erasing traces on the ground.

The word afiyet, which comes from the same root, also means Allah’s removal of troubles and diseases.

The excess fabric cut away by the tailor after measuring and fitting is also called afv.

1- Take afv (forgiveness): This expression means both taking the surplus of wealth [collecting zakat] and forgiving mistakes, accepting apologies. However, since there was no obligation regarding zakat at the time this verse was revealed, the expression should be understood as “forgiveness.” Moreover, the flow of the verses also better suits the meaning of “forgiveness.” Being forgiving, approaching people with tolerance, and not being harsh toward those around him are instructions that have been repeated to the Prophet in other verses as well.

¹⁵⁹So, you treated them leniently only because of the mercy of Allah. If you had been rude and harsh in heart, they would have disbanded from you. Then, pardon them and ask forgiveness for them. Consult them in the matter; find and discover the best of the matter together, and once you have decided, rely on Allah. Indeed, Allah likes those who rely on Himself.

(Al-i Imran/ 159)

 

¹²⁵Invite to the path of your Rabb with the laws, rules and principles that are set forth to prevent injustice, corruption and chaos and with a good reminder! And strive against them in the best way. Indeed, your Rabb is the One Who knows best those who have gone astray from His path and He is the One Who knows best those who follow the righteous path they are guided.

(An-Nahl/ 125)

2- Command with urf: The word ‘urf [عرف] is the singular form of a’raf [اعراف], the name of this surah, and as we explained both at the beginning of this surah and in the analysis of Surah Al-Mursalat, it primarily means “a cluster of Quranic verses.” According to this meaning, the second duty requested from our Prophet is to command those around him with the Quranic verses. The word ‘urf also means “custom, what is good and virtuous.” The concept of ma’ruf is also derived from this meaning of ‘urf. However, considering that the first meaning encompasses the second, it appears more accurate to understand the word here as “a cluster of Quranic verses.”

 

3- Turn away from the ignorant (jahileen): The word jahil means “one who acts thoughtlessly, a denier, one who knows nothing.” In the context of this passage, its meaning here is “one who acts on emotions and passions, who gets angry suddenly, a thoughtless and rude person.” According to this meaning, our Lord instructs our Prophet to disregard such people and not let their behavior and hurtful words affect his spirituality.

⁶³And servants of Rahman; Allah, the One Who shows great mercy on the earth to all living beings that He created, are such people who walk on the earth in humbleness and when the ignorant people tease them, they say “Salam [health, peace, happiness…]!”.

⁶⁴Servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] overnight serving their duties of servitude and submitting to their Rabb.

^65,66And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] say: “Our Rabb! Avert from us the punishment of Jahannah [Hell]! Indeed, its punishment is an eternal manipulation and destruction. What an evil abode, an evil residence it is!”.

⁶⁷And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] are neither extravagant nor stingy when they spend; there has been a balance in between.

^68-71And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] do not invoke any other deity with Allah. They do not kill the soul that Allah has forbidden. – They only kill by right. – And they do not commit unlawful sexual intercourse. – And whoever does these, will meet wasting his time/delaying the good/being reluctant for the good/harming. His punishment will be multiplied on the day of Qiyamat [Resurrection] and he will abide there forever, being humiliated. Except for those who repent, believe and do righteous deeds. Thus, Allah replaces their evil deeds with good. And Allah is very forgiving, very merciful. And whoever repents and does righteous deeds, surely he will return to Allah as his repentance is accepted. –

⁷²And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] do not testify to falsehood, and when they come upon a trivial matter they pass by with dignity.

(Al-Furqan/ 63.72)

 

³And they are the ones who keep away from that which is  vain.

(Al-Mu’minun/ 3)

4- Seek refuge in Allah from Satan: The Satan referred to here is Iblis, and the Prophet’s attention is drawn to the harm that may come from within him. He is instructed to seek refuge in Allah from the Satan [Iblis] within him.

⁹⁶Repel evil by that which is best. We know very well that which they ascribe.

^97,98And say: “My Rabb! I seek refuge in You from the incitements of the devils! And my Rabb! I seek refuge in You from that they would be present with me as well.”.

(Al-Mu’minun/ 96–98)

 

^33,34And who else is better in speech than the one who invites to Allah, does righteous deeds and says: “I am among the Muslims”? And all of the good are not equal; all of the evil are not equal either. Repel evil with the best/the most beautiful of the good. Then the one whom between you and him is enmity will become as if he is very close familiar.

³⁵Only those who are patient are granted this mature behavior, only the one who has a great share is granted it.

³⁶If an evil thought coming from satan pokes you, then seek refuge in Allah immediately. Indeed, He is the One Who hears best, knows the most.

(Fussilat/ 33–36)

 

⁹⁸Therefore, when you have learned and taught the Qur’an, seek refuge in Allah from Iblis [the ability that comes to mind immediately, which is not reached by giving thought, that invents unfounded ideas which would devastate you].

^99,100Indeed, Iblis has no compelling authority over those who have believed and rely only on their Rabb. His compelling authority applies only to those who take him as their familiar who helps, guides, protects and those who associate others with Allah/who associate others with Allah because of Iblis/who associates Iblis with Allah.

(An-Nahl/ 98–100)

SEEKING REFUGE IN ALLAH FROM SATAN:

Seeking refuge in Allah from Satan does not merely mean saying, “Euzu billahi mine’sh-shaytanir-rajim [I seek refuge in Allah from the accursed Satan / O Allah, I seek refuge in You from Satan, protect me from him!].”

Seeking refuge in Allah from Satan means:

• Immediately weighing the thoughts and actions imposed by Satanic figures and forces on the scale of the Qur’an sent by Allah.
• Treating the poisons injected by Satan into our minds and ideas with the antidote granted to us by Allah in the Qur’an.
• Learning the truth from Allah and preventing Satan from leading us astray.
• Like a ship caught in a storm immediately taking refuge in the harbor, swiftly holding onto the Qur’an and solving problems through it. It must be understood that these problems cannot be resolved by reciting the Qur’an without comprehension.

Today, there are many types of Satanic whisperings (waswasa) that can serve as examples of this issue. These whisperings are attempted to be inserted into people’s lives in many ways. We believe it would be beneficial to present one of them as a concrete example:

For centuries, devout but ignorant and ordinary people have been given suggestions such as: “If you pray this many rak’ahs on this blessed night and recite this many tasbihs, all your sins will be forgiven, and you will enter Paradise!” At first glance, these suggestions and proposals appeal to people—or rather, suit their convenience. Because Satan [Iblis], who has been active as a person’s “qareen” (constant companion) since birth, immediately springs into action upon such proposals, producing a raw thought and making the idea of attaining Paradise cheaply through these easy actions appear “alluring” to the person. Thus, the individual is confronted with both the whisperings of the Satans who promise Paradise through means other than what Allah has decreed, and the whisperings of the Iblis in their mind, which makes this path seem attractive.

This—and similar delusions—constitute the Satanic whisperings from which our Lord commands us to seek refuge. However, as understood from the expressions in the verse, this refuge is not achieved through mere words. For the verse does not say, “Say, ‘I seek refuge in Allah!'” or “Say, ‘I want to seek refuge in Allah!'” but rather, “Seek refuge in Allah!”

Therefore, as we mentioned above, what must be done is for a person to submit themselves solely to Allah’s words. For instance, if someone wishes to seek refuge in Allah regarding the example we gave, asking, “What is the price of Paradise, O Lord?” they will find Allah’s answer in the Qur’an and learn that this price is “being righteous (muttaqi), being among the pious (abrar), and selling one’s wealth and soul to Allah.” Thus, they will save themselves both from the lies of the deceiving Satans who make such offers and from the whisperings of the Iblis in their mind.

In conclusion, a person must absolutely turn to using their intellect and seek refuge in Allah and His Book to protect themselves from such lies and the constant whisperings of Satans. They must do this so as not to fall into error like Adam and his wife did.

Verses 201, 202:

^201,202Even though their own brothers led them into straying and did not let them go, those who entered under the guardianship of Allah, when a temptation, dark suspicion, or persistent whispering from Satan touches them, they remember and reflect. Then suddenly, you see that they have perceived and understood the truth!

 

In these verses, it is explained how one must seek refuge in Allah from Satan, and it is clarified that the muttaqeen (the pious) will not abandon servitude to Allah—even when they are subjected to great influence by their infidel brothers—by remembering/thinking.

^89,90The hypocrites wished that you would disbelieve as they disbelieved in the divinity of Allah and the fact that He is Rabb so you may be equal to them. Therefore, do not take from among them any familiars who are helpers, guides and protectors until they emigrate from their lands in the path of Allah. If they turn away from this, seize them and kill them wherever you have found them except for those who have sought refuge in a nation with which you have a covenant or those whose hearts are restrained from fighting you or their people have come to you; do not take a familiar and a helper from among them. Then, had Allah willed, He would definitely have inflicted them upon you and they would have fought you. If they keep away from you and do not fight you and offer you peace, Allah has not made for you a way against them.

(An-Nisa/ 89,90)

 

The expression “وَإِخْوَانُهُمْ wa ihwanuhum [their brothers]” in the 202nd verse is often mistranslated in many places as “the brothers of Satan.” However, the structure of the verse prevents this meaning, and it is impossible for the pronoun “هُمْ hum [them]” to refer back to the word “Satan.” This is because the word “Satan” in the verse is singular, while the pronoun intended to refer back to it is plural. Therefore, the pronoun “هُمْ hum [them]” must refer back to “the muttaqeen,” and the phrase “ihwanuhum” should be understood as “the brothers of the muttaqeen.” When the verse is restructured as a “Khal clause” (circumstantial clause), as we have done, no issue arises in the meaning of the sentence. Moreover, the technical structure of the verse, which is originally a “nominal sentence,” supports this interpretation. The presence of the conjunction “waw” and the pronoun “hum” in the sentence makes it possible to interpret the verse as a “Khal clause.”

Verse 203:

²⁰³And when you do not bring an Ayah to them, they say: “Why have you not made up one?” Then say: “I only follow what is revealed to me from my Rabb”. Then, this Qur’an is the statement of your Rabb that will open the eye of heart, is a guidance and a mercy for a people who believe.

In this verse, the Prophet—who could not bring forth verses or miracles whenever demanded—is instructed to declare that he only follows what Allah has revealed to him, in response to provocations urging him to fabricate verses. This is because the Prophet is merely a messenger, and producing verses is not within his power. Allah reveals to him whenever He wills, and he conveys only what has been revealed to him. In fact, a prophet’s inability to produce verses on demand and his need to await revelation is proof that his words are not his own but divine revelation.

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”.

(Yunus/ 15)

 

¹⁰⁹And those who associate others with Allah swore by Allah with their strongest oaths that they would certainly believe in it if an evidence/a sign came to them. Say: “Evidences/signs are only with Allah”. Do you not understand that they would not believe even if evidences/signs came to them?

(Al-An’am/ 109)

 

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

(Al-Isra/ 90- 93)

The statement at the end of the verse, “Then, this Qur’an is the statement of your Rabb that will open the eye of heart, is a guidance and a mercy for a people who believe.” serves as a warning to the polytheists, conveying the following message:

“Instead of obsessing over the Messenger and matters beyond you, investigate the Qur’an, which will guide you, enlighten you, and be a mercy that saves you!”

Verse 204:

²⁰⁴And when the Qur’an is learnt and taught for you to be spared, heed immediately and keep silent.

In this verse, the etiquette of listening when the Qur’an is recited is taught, and it is commanded that the Qur’an be listened to with respect, in silence, and with an attentive ear. For, as with any book, it is only possible to benefit from the Qur’an in this way.

The message given in the verse—that “if the Qur’an is listened to earnestly, its divine origin will be understood, and belief in it will follow, thereby attaining Allah’s mercy and salvation”—is directed at the infidels. For the believers already listen to the verses, which open the eyes of the heart, serve as guidance and mercy, with an attentive ear. As for the infidels, in order to maintain their way of life as before, they not only constantly turn a deaf ear to the Qur’an but also resort to various methods to keep people away from it.

²⁶And the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “Do not listen to this Qur’an if you want to prevail, and do trivial things in it/prevent that it should be understood in every way”.

(Fussilat/ 26)

Verse 205:

²⁰⁵And always remember your Rabb within yourself with a voice which is not loud, fearing and lowering yourself and do not be of the apathetic!

The phrase “morning and evening” in the verse, as we also mentioned in the analysis of Surah An-Nas, means “always, at all times,” and here it is conveyed to the Prophet (peace be upon him) and thus to all people how and when Allah should be remembered.

The term “dhikrullah” (ذِكْرُ اللَّهِ), meaning “the remembrance of Allah,” has been corrupted over time through loss of meaning. This phrase, consisting of a noun phrase, can only be correctly understood by carefully examining its context in the Qur’an. Otherwise, the true meaning of the word, which has been lost due to Sufi terminology, cannot be attained.

Verse 206:

²⁰⁶Surely, those who know their Rabb well will not act arrogantly to worship Allah; they purify Him from all deficiencies and they submit and worship only to Him.

This last verse of the surah serves as an explanation of the phrase in the previous verse: “…with a voice which is not loud, fearing and lowering yourself …” The verse states that the servants who have deep reverence for Allah and are honored in His sight do not show arrogance in worshipping Him, constantly declare Him free from imperfections, and submit only to Him. Thus, the message is conveyed that to be esteemed in Allah’s sight, one must “not be arrogant in worshipping Allah, constantly purify Him (from all deficiencies), and with trembling, supplicate and submit only to Him.”

This message is given in more detail in Surah As-Sajdah:

¹⁵Only those who fall in prostration, submitting when they are reminded and those who purify from deficiencies with the praise of their Rabb and who do not act arrogantly believe in Our Ayat.

¹⁶Their flanks depart from where they lie down; they do not amuse themselves, they do not prioritize pleasure, they supplicate to their Rabb in fear and hope and spend from what We have provided for them for the cause of Allah/provide sustenance first for their relatives and then others.

(As-Sajdah/ 15, 16)

 

Allah knows the truth best.

 

^[1] (Lisanu’l Arab, el Isfehani; el Mufredat, vly item)

^[2] Lisanu’l Arab, el Isfehani; el Mufredat, vly item)

^[3] The details of the concepts of iman-ı ye’s (faith born out of despair) and iman-ı be’s (faith born out of fear) are provided under the title “Forced Faith” in the analysis of Surah Al-Qiyamah in Tebyinu’l-Qur’an/İşte Kur’an

^[4] (Lisanu’l Arab, “zlm” item)

^[5] (Lisanu’l Arab, el Isfehani; el Mufredat, “cnn” item)

^[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] The Bible, Genesis 2:1-25.

^[10] The Bible, Genesis 3:1-24.

^[11] Lisanu’l-Arab; v. 5, p. 32-33, “Shjr” item

^[12] Lisanu’l-Arab; v. 8, p. 403, “Mvl” item

^[13] See. Tebyinu’l-Kur’an/Iste Kur’an, v. 1.p

^[14] Lisanu’l-Arab; v. 4, p. 434-436.

^[15] Lisanu’l-Arab; v. 9, p. 277, 280.

^[16] el-Mufredat; p. 520, “Verk” item

^[17] Tacu’l-Arus; v. 13, p. 476-480.

^[18] Lisanu’l-Arab; v. 3, p. 535 “Zvg” item

^[19] Lisanu’l-Arab; v. 9, p. 18-19.

^[20] (Lisanu’l Arab, el Isfehani; el Mufredat ; “vky” item)

^[21] el İsfehani; el Mufredat, hshy item

^[22] al-Zarkashi al-Burhan; al-Suyuti al-Itqan

^[23] al-Suyuti al-Itqan; v. 1, p. 538, 539 and al-Zarkashi al-Burhan;; v. 4, p. 392-395.

^[24] Ragıb el-Isfehani, el-Mufredat, “Fahsha” item

^[25] el-Mufredat; p. 218-219, “Zeyn” item

^[26] Lisanu’l-Arab, v. 4, p. 563-564; el-Mufredat, s. 231, Tac-ul Arus “ س ر فSrf” item

^[27] (el Isfehani; el Mufredat, Lisanu’l Arab, “ ism” item)

^[28] Lisanu’l Arab, “emm” item)

^[29] Lisanu’l Arab, “ummet” item )

^[30] (el Isfehani; el Mufredat, “ummet“ item)

^[31] Lisanu’l Arab, “emm” item)

^[32] Lisanu’l Arab, “emm” item)

^[33] el Isfehani; el Mufredat, “imam” item

^[34] Lisanu’l Arab, (Tacu’l Arus; (el Isfehani; el Mufredat  “ecl” item)

^[35] (Lisana’l Arab, “nisyan”item )

^[36] Ibn-i Manzur, Lisanu’l-Arab; v. 6, p. 198.

^[37] Ibn-i Manzur, Lisanu’l-Arab; v. 6, p. 198.

^[38] Ibn-i Manzur, Lisanu’l-Arab; v. 6, p. 198.

^[39] Lisanu’l-Arab….

^[40] (Lisanu’l Arab, “te’vil” item )

^[41] (Lisanu’l Arab, “istiva” item )

^[42] (Lisanu’l Arab, “shr”item )

^[43] (Lisanu’l Arab, “hlf” item)

^[44] Sale (The scholar who translated Quran to English)

^[45] Tâcu’l-Arus, v. 4, p. 373-374; Lisanu’l-Arab, v. 1, p. 698.

^[46] (Lisanu’l Arab, “casim” item )

^[47] Genesis, 9:20-27.

^[48] Razi, Mefatihu’l-Ghayb.

^[49] (Lisanu’l Arab, “srf”item )

^[50] (Ana Britannica, v. 12, p. 235)

^[51] (Ana Britannica, v: 23, p 217)

^[52] Lisanu’l-Arab, “‘Asa” item.; Tacu’l-Arus, “‘Asa” item

^[53] Lisanu’l-Arab, “Sab” item; Tacu’l-Arus, “Sab” item

^[54] Lisanu’l-Arab, “Byz”item

^[55] (Razi; Mefatihu’l-Gayb)

^[56] (Ana Britannica; v. 22 p. 37)

^[57] Ragıp, el-Mufredat; Razi, Mefatihu’l-Gayb

^[58] (Razi, Mefatihu’l Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)

^[59] el-Mufredat; Tavf, Tufan item)

^[60] (Razi, Mefatihu’l-Gayb; Zemahsheri, el-Keshshaf)

^[61] Mevdudi; Tefhimu’l-Kur’an

^[62] Joshua 24:14-15

^[63] Lisanu’l-Arab, “Bhr”item; Tacu’l-Arus, “Bhr” item

^[64] Lisanu’l-Arab, “Yemm” item; Tacu’l-Arus, “Yemm” item

^[65] Psalms 136:11-16

^[66] Exodus, 14:1-31.

^[67] Lisanu’l-Arab; v. 7, p. 241-245, “Qtl” item; Tacu’l-Arus, v. 15, p. 607-606, “Qtl” item; Ragıb el-Isfehani, el-Mufredat, “Qtl” item

^[68] Bible, Exodus, 1/ 8–22:

^[69] Ana Britannica encyclopedia; v: 28, p: 34

^[70] (Lisanu’l Arab, “n z r” item )

^[71] El furuku fillugati; EBU HILAL EL ASKERI

^[72] (Lisanu’l-Arab; Nazar item)

^[73] (Kurtubi; A’raf; from explanations on 148)

^[74] Muhammed Esed, Kur’an Mesaji: Meal- Tefsir

^[75] (Lisanu’l-Arab; v: 3 p: 245)

^[76] 14. Chapter; Sentences  25–30.

^[77] 16. Chapter; Sentences  7–15.

^[78] 21. Chapter; Sentences 33–46.

^[79] Deuteronomy, Chapter 18, Sentences 15-19:

^[80] Lisanu’l-Arab; Tacu’l-Arus, “Ayn” item

^[81] The Book of Numbers 1:1- 16

^[82] Lisan al-Arab, Taj ul Arus

^[83] Razi, from Ibn Abbas

^[84] (Exodus 19:17-18)

^[85] (Muvatta, Kader 2; Tirmizi, Tefsir, A’raf; Ebu Davut, sunnat.)

^[86] (Tirmizi Tefsir, A’raf.)

^[87] (Razi, Mefatihu’l-Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)

^[88] (Muqatil)

^[89] (Lisanu’l-Arab; v:3, p:325-327; drc item)

^[90] (Taberi; quoted from Ibn Abbas)

^[91] Genesis 2:18–25

^[92] (Razi; el Mefatihu’l Gayb)

^[93] Lisanu’l-Arab; v. 6, p. 338-341, “Afv”item