INTRODUCTION TO SURAH AL-MUDDATHTHIR
The first verses of Surah Al-Muddaththir were revealed in the early Meccan period as the fourth revelation. However, other verses give the impression that there was some friction between our Prophet and the polytheists, suggesting that the last part of the surah was not revealed in the early stages of his mission, but later, when friction began to arise.
As in the previous three surahs, the Prophet’s education continues in this surah. In addition to this ongoing training, it is also the first time that the time has come for him to appear before the public.
Before analyzing the Surah, we would like to remind you of a point made in the introduction of this book: The Qur’an is a “Muciu’l-Beyan” (Miracle of Expression). Therefore, for a better understanding of the verses, it is essential to appreciate the miraculous rhetoric of the Qur’an. For instance, in verse 3 of this Surah, there is a “Kalb al-Mustawi” paronomasia, meaning that the sentence can be read the same forwards and backwards. The Arabic of the verse is “ربّك فكبّر Rabbeke fe kebbir.” The letters forming this verse—R B K F K B R—are arranged in such a way that whether read from the right or left, the sentence remains “Rabbeke fe kebbir.” This is an extraordinary example of rhetorical artistry.
Reason for the Surah’s Revelation
As mentioned in the analysis of the previous surah, some sources claim that Surah Al-Muddaththir and Surah al-Muzzammil were revealed for the same reason. According to this view, the members of Dar al-Nadwa made accusatory decisions against the Prophet, and he faced difficulties as a result. However, the general content of the surahs does not confirm this view. The first thing understood from the surahs is that the Prophet had not yet openly declared his prophethood to anyone, so the members of Dar al-Nadwa were unaware. The command “Arise! Warn immediately!” in the opening of Surah Al-Muddaththir indicates that this was the moment when the Prophet was called to publicly announce his mission. Only after this command did the polytheist community become aware of the divine revelation.
Upon careful reflection, it becomes clear that Surah Al-Muddaththir shares the same reason for revelation as its predecessors, Al-Alaq, Al-Qalam, and Al-Muzzammil: The Prophet, still preparing for his prophethood, was being guided as society needed direction from a divinely appointed messenger. There was no other specific external reason. Verses 32 and 33 of Surah Al-Furqan inform us that Qur’anic verses were revealed to address particular problems and offer solutions. However, the fact that verses were revealed for specific reasons does not prevent their rulings from being applied as general principles.
These clarifications aim to deepen our understanding of the verses and surahs and to free the Prophet from the fabricated stories that have been wrapped around him.
4/ SURAH AL-MUDDATHTHIR
Meaning of Verses:
1,2O the one who is ready for duty!21 Arise! Immediately, warn!25 Al-Fatiha 1-7” In the name of Allah, the One Who gives blessings to all living beings He created, the One Who is very merciful upon those He created: “All praise is to Allah, Rabb23 of all worlds22, the One Who gives blessings to all living beings He created, the One Who is very merciful to those He created, the owner and the ruler of the day of Akhirat [Afterlife], on which everyone will be recompensed with all deeds, evil or good, he did; no one else may be praised. Only You we worship24 and only You we ask for help. Guide us to the straight path of those whom You favored, not to the path of those whom You are not pleased with and who are stuck in confusion!” 3And proclaim that only your Rabb is the greatest; 4-7do not stain your character; keep clean, abstain from blemish right away, take filth away immediately, do not reproach for the good that you did! And be patient only for your Rabb!26
8-10Because when that trumpet is blown,27 that day will be a very difficult and tough day. It will not be easy at all for the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb.
(4/74, Al-Muddaththir/1-2+Al-Fatiha/1-7+ Al-Muddaththir/3-10)
11-14Leave Me alone with the one whom I created alone, granted endless wealth, bestowed sons as witnesses, spread for him wide opportunities!
15After all that, he desires ambitiously that I should add even more. 16Certainly not as he thinks! Indeed, he has been obstinate towards Our Ayat/evidences/signs. 17I will oblige him to a steep ramp. 18-25Surely, he thought and planned. –He is ruined. How he planned! He is ruined again. How he planned!- Then he looked. Then he scowled, frowned. Then he turned back and acted arrogantly: “This is nothing but a magic coming as a rumor. This is nothing but the word of a human being ”.
26-30,36,37Soon I will drive the one who says “the Qur’an is nothing but the word of a human being” to the Saqar. Do you know what the Saqar is? It does not let remain nor leaves. It is what makes extraordinary plates/what is thirsty/what is seen from afar/what is an evidence for man/skin. Upon the Saqar is nineteen/many warners for those among you who wish to proceed/go ahead or stay behind/fall behind.
31And We have made companions of Jahannah [Hell] only angels. And We have not made their numbers except a trial so that those who were given the Book may know explicitly, those who have believed may increase in faith; those who were given the Book and those who believe may not have any doubt and those in whose hearts is disease; the ill-minded and infidels; those who have consciously denied the divinity of Allah and the fact that He is Rabb may say “What did Allah intend to say with this?”. Thus it is. Allah leads astray whom He wills/who wills, guides whom He wills/who wills. And no one knows the armies of your Rabb except Him. This is nothing but a reminder and what makes think for humanity.28
32-35Certainly not as you think! The status of the messenger, ignorance that departs, social enlightenment that has begun29 is the evidence that, the Saqar is one of the greatest things.
(4/74, Al-Muddaththir/11-37)
38,39Every one who has found his self – except for the companions of the right – is a pledge for what he has earned.
40,41The companions of the right will be in the gardens. They will ask each other about the criminals: 42”What led you into the Saqar?” 43The criminals will say: “We were not of those who fulfill Salah [support financially and spiritually; strive to enlighten the community], 44and we did not give opportunities for those unemployed so they might earn their living. 45And our deeds were in vain together with those whose deeds were in vain. 46,47And we denied the Day of Religion until indisputable and inevitable death, the Qiyamat [Resurrection] came to us”. 48Now, help and intercession of intercessors, helpers will not benefit them.
49Then what is the matter with them that they stay away from that which reminds/makes them think? 50,51They are like fearful donkeys; fleeing from a lion. 52Rather, every person among them desires that he would be given scriptures spread. 53Certainly not as they think! Actually, they do not fear Akhirat [Afterlife]. 54Certainly not as they think! It is a reminder/what makes you think. 55,56Then whoever wills, will think and remember. And they will not remember except that Allah wills. He is capable of protecting, avoiding and forgiving.
Note:
The 7 verses called Surah Fatiha are not actually an independent surah, but are connected to verse 3 of Surah Al-Muddaththir. We have shown in the Translation and after the Analysis of the verses that have been treated as Surah Fatiha.
Analysis of Verses
Verse 1:
1 O the one who is ready for duty!
In Surah al-Muzzemmil, the expression “يا ايّها المزّمّل (Ya ayyühee al-muzzemmil)” was used. Here, the expression “يا ايّها المدّسّّر (Ya ayyuheh Al-Muddaththir)” [O you who are covered with an outer garment] is used. Many sources have translated these two expressions with the same meaning. However, there is a subtle but important difference in the meanings of these two words. If this detail is not considered, the message of the verse cannot be fully understood.
The word “Muzzemmil” refers to a general covering with clothes, blankets, or sackcloth. On the other hand, “Al-Muddaththir” refers to covering oneself with an outer garment that would be worn in public, such as in the marketplace.
The root of the word “muddaththir” is “متدسّر (Mutedethir).” The word “دسسار (Desar)” means a garment worn over a shirt, such as a robe, coat, overcoat, or cloak.
One of the literary rhetorics found in the Qur’an is the art of allusion. In this verse, the act of putting on an outer garment alludes to the preparations made to go out into public spaces like the marketplace or to work. The implication here is that Muhammad (pbuh) is now dressed in the uniform of prophethood and is prepared to warn the people. This preparation had already begun with the previous Surahs Al-Alaq, Al-Qalam, and Al-Muzzammil, setting the stage for the announcement of the divine revelation. Ikrime read the word “muddaththir” as “muddesser,” meaning “the one who is clothed in an outer garment.”
In either reading, the message of the verse is, “O you who have put on the garment of prophethood! O Muhammad, who is clothed in the uniform of prophethood and equipped with its responsibilities!”
Verse 2:
2 Arise! Immediately, warn!
From the verse, it is possible to derive the message: “Arise! Get to work! Start warning now!” In some translations and commentaries, the command “قم (Kum)” has been misinterpreted to mean “pray.” However, this is incorrect. The meaning of qiyam (rising) here, as in verse 14 of Surat al-Kahf, is to “rise up, stand, and go on duty.”
Inzar
The word “إنذار (Inzar)” is derived from the root “نذر (nezera),” meaning to make a vow or obligation. It conveys the sense of warning about the danger of a particular outcome, drawing attention to it, and instilling fear and alertness. In religious terms, inzar is Allah’s way of warning His servants through His prophets, alerting them to the evil fate awaiting them if they deviate, and raising awareness of the consequences.[1] In religious terms, inzar is Allah’s warning to His servants through His prophets, frightening them by informing them of the evil fate, and making them aware of it by informing them and raising their awareness.
As the Lord of the Universe, Allah, who knows His servants best and knows best how to address them, has sent prophets throughout the history of mankind to warn the people who deviated from the path of truth and got stuck in the swamp of shirk and disbelief, and punished those who did not heed the warnings of those prophets in a way that would serve as an example for the generations after them. This situation, which is described in many surahs of the Qur’an, sometimes in detail and sometimes in brief references, has been characterized as a law of Allah that He applies to mankind.
The command in the verse, “Warn immediately” is followed by the seven verses known as Surah Fatiha. Our Lord commands: “In the name of Allah, the One Who gives blessings to all living beings He created, the One Who is very merciful upon those He created: “All praise is to Allah, Rabb of all worlds, the One Who gives blessings to all living beings He created, the One Who is very merciful to those He created, the owner and the ruler of the day of Akhirat [Afterlife], on which everyone will be recompensed with all deeds, evil or good, he did; no one else may be praised. Only You we worship and only You we ask for help. Guide us to the straight path of those whom You favored, not to the path of those whom You are not pleased with and who are stuck in confusion!” In this case, in fact, the seven verses called Surah Fatiha are not an independent surah, but a passage of Surah Al-Muddaththir.
It is noteworthy that since Surah Al-Alaq, the emphasis has been on belief in the Afterlife and social support. As is well known, belief in the Afterlife means that people accept the existence of a day of reward and punishment and believe that they will be judged before Allah for what they have done in this world.
People with this belief act with the awareness that they will not get away with what they have done. They organize their private and family lives, as well as their social acts, with the Afterlife in mind, without succumbing to the attractiveness and deceitfulness of the world. Therefore, they gain superior qualities by turning away from evil. When individuals with these characteristics come together, they form societies that are free from oppression, injustice, all kinds of evil and wrongdoing, and represent justice, truthfulness, honesty, all kinds of goodness and beauty. With such societies, the face of the world changes; the world and life become beautiful.
The first teaching that should be brought to people’s attention, then, is to believe in the Afterlife and to make them believe. Belief in the Afterlife is one of the most important principles of faith mentioned in the Qur’an. The fact that it is mentioned along with belief in Allah in many verses shows the importance attached to this principle. This principle is mentioned in every surah of the Qur’an.
Verse 3:
3 And proclaim that only your Rabb is the greatest;
From the first revelation to this verse, our Lord had introduced Himself as “Ekrem, the Creator and the One Who taught with the Pen”. Now He introduces Himself as “Akbar [the Greatest]”. The process of Allah introducing Himself will continue from now on.
Verses 4-7:
4-7 do not stain your character; keep clean, abstain from blemish right away, take filth away immediately, do not reproach for the good that you did! And be patient only for your Rabb!”
From the literal meaning of the verse, it is understood that clothing that is publicly known must be cleaned. This is how many have understood the verse. However, there is also a metaphorical expression here. Verbally, the garment is mentioned, but figuratively, the person inside the garment is meant with his personality, spirit, and behavior. Therefore, our Prophet is being asked to be pure in person, in form, in spirit, and in behavior.
The verse gives the following message to our Prophet: “They had mythologized you. In their eyes, you were healthy, wealthy, and of high morals according to the morals of that society. It is because of these qualities that we have chosen you as a messenger. Don’t get dirty! Do not tarnish your charisma, your image! Stay away from all kinds of deeds and behaviors that may tarnish you, avoid shame!”
After receiving the message of the verse, our Prophet abandoned commerce and any kind of business with which they could slander him. Otherwise, his opponents would have made allegations and slanders against him and clouded people’s minds. With our Prophet’s obedience to this command from Allah, the ways of the polytheists to throw mud were completely blocked.
One of the risks that the notables in society run is the possibility of being exposed to image-destroying allegations made by their opponents. The fact that many rulers in our time are accused of fraud and corruption, and even brought to trial on false charges, shows us how this sociological law works. With the above command, Allah Almighty warns His prophet and equips him with a religious morality that will prevent him from being worn down by such accusations in front of his own society.
In other words, “You will render a service to the society. Do not belittle these services and good deeds as too much!”
Ibn Mas’ud’s version of this verse reads “vela temnun an testeksira”. The word “منّ Menna” means “to give” and “to take what you give for granted”, but it is also sometimes used in the sense of “to show weakness.” Therefore, it is also possible to understand the verse as “Do not show weakness and laxity by overestimating what you have done!” In the course of the discussion, it will be seen that Ibn Mas’ud’s version and the meaning it provides is more preferable.
The subject of patience is dealt with in detail in Surah al-Qalam.
Note:
Verses 11 to 56 of the Surah have nothing to do with the first part. They consist of two Najm and were revealed at a later time. This should not be overlooked when reading.
Verses 8-10:
8-10 Because when that trumpet is blown, that day will be a very difficult and tough day. It will not be easy at all for the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb.
These verses also deal with the theme of the Afterlife and encourage people to believe in the Afterlife.
Verses 11-14:
11-14 Leave Me alone with the one whom I created alone, granted endless wealth, bestowed sons as witnesses, spread for him wide opportunities!
The word “شهود shuhud” in the original of verse thirteen is the plural of “شاهد sahid”. The sons being witnesses means that they are all alive and with their father, and at his command. Such a situation was the greatest source of strength for a person in those days.
Verses 15-25:
15-25 After all that, he desires ambitiously that I should add even more. Certainly not as he thinks! Indeed, he has been obstinate towards Our Ayat/evidences/signs. I will oblige him to a steep ramp. -Surely, he thought and planned. –He is ruined. How he planned! He is ruined again. How he planned!- Then he looked. Then he scowled, frowned. Then he turned back and acted arrogantly: “This is nothing but a magic coming as a rumor. This is nothing but the word of a human being ”.
The mental act referred to in the last verse is not contemplation, but a random idea. Contemplation is different from a mere idea. If the infidel could contemplate, he would not have behaved as he did. He would have formed beliefs and principles about his future. As will be explained later in our study of Surah Al-Najm, these random thoughts were his baseless plans—such as the notion that the Afterlife did not exist, and that even if it did, he could evade punishment through his wealth and sons. In the worst case scenario, he might have thought he could buy someone to be punished in his place in the Afterlife.
The symbolic personalities described in Surahs Al-Alaq, al-Qalam, and Al-Muzzammil as having become Taghut (deviant) by relying on their wealth, property, and children are also described in these verses with similar characteristics. At the time of the first revelation, these symbolic figures were likely people like Walid bin Mughīra, Abu Ja’far, Abd al-Uzza, and others. The Qur’an does not explicitly mention their names but instead highlights their characters and attributes, describing their fate. This approach shows that the example given applies universally across times, places, and ages. Figures like Walid bin Mughīra, Abu Ja’far, and Abd al-Uzza, along with their followers, have always existed and will continue to exist until the Day of Judgment. Their fate will always be the same.
Although the message is universal, it is generally accepted that the person whose qualities are listed above is Walid bin Mughīra. When his biography is examined, it is evident that he was orphaned when he was born and had no wealth but later became very wealthy, with herds of camels and sheep between Mecca and Taif. He also had gardens in Taif that yielded fruit in both summer and winter, and he had twelve children—seven born in Mecca and five in Taif. These characteristics fit the description in the surah.
Verses 11-14 say “leave him to Me and do not deal with him.” In other words, our Prophet is being asked to give the warning to others. The verses that follow will elaborate on whom to start the warning with first.
Verses 26-30:
26-30 Soon I will drive the one who says “the Qur’an is nothing but the word of a human being” to the Saqar. Do you know what the Saqar is? It does not let remain nor leaves. It is what makes extraordinary plates/what is thirsty/what is seen from afar/what is an evidence for man/skin. Upon the Saqar is nineteen/many warners for those among you who wish to proceed/go ahead or stay behind/fall behind.
Since these verses are considered mutashabih (ambiguous) as a result of the synonyms of the words they contain, their metaphorical meanings, and our Lord’s attribution of a new meaning to them, they have naturally been interpreted differently in various tafsir (exegesis) and commentaries. For the same reason, it is likely that there will be different interpretations in the future.
In our opinion, this group of verses can be interpreted in multiple ways. The reason for this is the homophony of the words “human being,” “Saqar,” and “levvahatun” in the verses, and the new meaning that our Lord has attributed to the word “Saqar.”
Let us first introduce the meanings and implications of these words:
Saqar
The root meaning of “Saqar” is “heat causing pain to the brain.” In extreme heat, the Arabs say “سقرته الشّمس Sekarethü’sh-shamsü” [The sun burned him severely]. Similarly, in the idiom “يوم مسمقر Yawmün Müsemkırun,” which means “an extremely hot day,” the word “Müsemkırun” (derived from the same verb) is used. Because of these meanings, “Saqar” has become one of the special names for Hell. This word is feminine and a proper noun..[2]
Levvahatun
The word “levvahatün” is also a homophone. The root of the word “levh” means “wood,” and each of the planks that make up a ship is referred to by this word. It also means “lightning flash, shining, appearing from a distance, scorching, blackening the skin, thirst.”[3]
In Surah al-Qamar, verse 13, it is used in the plural for the boards of Noah’s ark. The word also refers to “anything that is written on,” whether it is wood or another object. This is the meaning of the phrase “فى لوح محفوظ Fi levhın mahfuz” [on a protected plate] in Surah al-Buruj, verse 22..
Therefore, the word “plate” can refer to anything used for writing or recording information, such as a slab, a tablet, parchment, or even modern recording mediums like a screen, a record, a tape recorder, a CD, a floppy disk, or a hard drive. The use of the word “Levvaha” is an active noun derived from a noun, meaning “one who makes marvelous plates.”
Our Lord has given a new meaning to the word Saqar in verses 28-30:
“Saqar is a thing on which nineteen are placed, which makes marvelous plates for mankind, which does not last, nor does it perish.” According to this definition, we can associate this object with a “computer” today. The fact that “Saqar” could also refer to this was not known to the Arabs or even our Prophet at that time. Our Lord Himself defined this meaning. This interpretation becomes clear when verses 27-30 are considered carefully, but it has been overlooked until now.
There are many words in the Qur’an, like “سقر Saqar”, whose meanings were first determined by our Lord Himself. For example:
“يوم الدّين Yawmiddin”, Infitar 17, 18;
“يوم الفصل Yawm al-fasl”, Murselat 14;
“سجّّين Siccin”, Al-Mutaffifin 8;
“علّيّيّين Illıyyyun”, Al-Mutaffifin 19;
“طارق Tariq”, Tariq 2;
“عقبة Aqaba”, Beled 12;
“هاوية Haviya”, Al-Qari’ah 10;
“حطمة Hutame”, Al-Humazah 5;
“ليلة القدر Leylet al-Qadr” [Night of Qadr] Qadr 1, 3;
“قارعة Al-Qari’ah”, Surah Al-Qari’ah 1;
“حاقّة Haqqah”, Surah Al-Haqqah 3;
Bashar
The word “bashar” means “people, human being”. It is singular but can be used for both singular and plural, without distinction between masculine and feminine. It means the face, head and upper skin of the body on which hair grows[4].
The word “bashar” is the plural of “al-basharatu”.
In line with these explanations, the interpreted meaning of the passage is as follows:
a- Verses 26-30:
“Soon I will drive the one who says “The Qur’an is nothing but the word of a human being” to the Saqar. Do you know what the Saqar is? It does not let remain nor leaves. It is what makes extraordinary plates/what is thirsty/what is seen from afar/what is an evidence for man/skin. Upon the Saqar is nineteen/many warners for those among you who wish to proceed/go ahead or stay behind/fall behind.”
These expressions describe hell and its torment. Similar descriptions of hell are also seen in the following verses:
11 And the one who will be the unhappiest will avoid it. That one will burn in the greatest fire. Then, he will neither die nor live therein.
(A’la 11-13)
56 Surely, We will soon throw those who have disbelieved in our Ayat into the fire. Every time their skins are roasted, We will replace their skins with other skins so they may taste the punishment. Surely, Allah is almighty, the One Who is the best law maker.
(Nisa/ 56)
b- Verses 26-30:
Soon I will drive the one who says “the Qur’an is nothing but the word of a human being” to the Saqar. Do you know what the Saqar is? It does not let remain nor leaves. It is what makes extraordinary plates/what is thirsty/what is seen from afar/what is an evidence for man/skin. Upon the Saqar is nineteen/many warners for those among you who wish to proceed/go ahead or stay behind/fall behind.”
The “computer” is what provides the plates/tables for people, does not show them all the time, but neither destroys them nor stores them in its memory; and the “Nineteen” on the computer could be the encryption of the Qur’an with the number 19.
In this case, it becomes possible to deduce the following meaning from the passage:
“Those who claim the Qur’an is the word of men will soon meet what is called Saqar, which has nineteen on it, and which makes marvelous plates for men, and which does not fail nor perish. Let them see, let them think, can the Qur’an be the word of a human being?”
The day mentioned in verse 26 as “soon” has arrived with the invention of the computer. Along with this invention came the miracle of the number 19 in the Qur’an, a mathematical phenomenon that is beyond human capability to produce. This miracle demonstrates the impossibility of it being the work of man alone.
In this surah, the words “Bashar,” “Saqar,” and “Levvāha” are used in wordplay multiple times. Wordplay, in literary terms, involves using two or more words with different meanings and similar spelling or pronunciation together in verse or prose. Its purpose is to engage the listener’s curiosity and deepen the impact of the message..
Taking into account the other meanings of the word “Levh”, verse 29 can also be explained with the following meanings:
1-Thirsty for bashar
2-The one who is seen from afar to bashar
3- An indicator for bashar
c- Saqar can also be understood as the sting of conscience. The descriptions in this verse portray human memory and the torment of the guilty conscience. Through these verses, our Lord reveals the mental state of those who reject the Qur’an as divine truth..
2Time to time the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will wish “If only We had been Muslims”.
12Thus We impose the Qur’an into the hearts of the criminals.
(Al-Hijr/2,12)
200,201Thus We inserted it into the hearts of those sinners. They will not believe in it until they see the painful punishment.
(Ash-Shu’ara/200,201)
These verses illustrate the irrational and stubborn attitude of the disbelievers toward the Qur’an and describe their ultimate fate. Despite their skepticism and their demands for immediate punishment, a lingering doubt remains in their minds: “What if it is true?” Outwardly, they reject the message, but inwardly, they are uneasy, wondering whether the Qur’an might indeed be true.”
Verse 200 of Ash-Shu’ara can be appreciated as follows: “So We put it into the hearts of sinners” – implying that Allah made it clear to them by revealing the Qur’an in their own language, making its truth undeniable. The hardened disbelievers of that time will eventually experience regret. This regret does not refer to their feelings at the moment of death or in the Afterlife, but rather during their time in this world. As Allah directs their attention to signs in the world and the influence of the Qur’an, they sometimes wish they had become Muslims.
Indeed, many of the polytheists of Mecca, who were constantly unsettled by the Qur’an’s powerful message, repented either before or after the emigration. Beyond this regret in life, their ultimate remorse at the time of death and in the Afterlife is also mentioned in various other verses.
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)
These verses, which declare that the disbelievers will eventually repent, are also good news for the believers who are facing distress, as they signify that the believers will be liberated from the oppression of the disbelievers and will emerge victorious over them.
Nineteen
Regarding the expression “nineteen”: Some interpret this as the number of angels or demons tasked with overseeing Hell. Others propose that it refers to the sum of seven days in a week and twelve months in a year (7+12). Another interpretation is that “ten” represents the first of the groups (e.g., ten, twenty, thirty, etc.), while “nine” is the last of the ordinal numbers, symbolizing abundance.
When people understood the reference to “nineteen” in verse 30 of the official Mushaf as signifying “there are nineteen in the Qur’an,” some began searching for mathematical ciphers in the Qur’an. Their research uncovered surprising mathematical patterns, harmonies, and correlations.
For example:
The Qur’an, which states that the number of months is 12, contains the word “شهر şehr” (meaning “month”) exactly 12 times.
The moon, which completes its elliptical orbit around the Earth in 27 days, is mentioned 27 times in the Qur’an with the word “قمر Kamer” (moon).
The word “يوم yawm” (meaning “day”) appears 365 times in the Qur’an, while the words “يومين yawmeyn” and “ايّام eyyam” (meaning “days”) are repeated 30 times. These numbers align with the 365.25 days in a solar year and the 29.53 days in a lunar month.
Opposite pairs such as hot and cold, world and Afterlife, hope and fear, distress and peace, justice and injustice, benefit and loss are also repeated an equal number of times in the Qur’an.
The word “sene” (meaning “year”) appears 7 times in the singular form and 12 times in the plural, totaling 19 instances. This corresponds to the 19-year period known as the “Meton Cycle” or “Lunar Cycle,” during which the Sun, Earth, and Moon align. Over these 19 years, there are 7 leap years (with 355 days) and 12 regular years (with 354 days). Moreover, the number of Qur’anic verses in which both the sun and moon are mentioned together is 19.
Modern computer-assisted research has focused on the number 19, which the Qur’an draws attention to, revealing many examples of this numerical pattern. These discoveries have been detailed in various works.
Mathematicians have uncovered extraordinary mathematical sequences and structures in the Qur’an based on word and letter patterns. These findings differ from the “Hurufism” and “Batinism” approaches of the past, which often strayed from the explicit meanings of the verses to derive hidden meanings. In contrast, these recent findings show the literal and mathematical intricacies of the Qur’an.
Thus, the Qur’anic challenge in verses like Surah al-Baqara (2:23-24), Surah Yunus (10:38), Surah Hud (11:13), Surah Isra (17:88), and Surah Tur (52:33-34), which assert that no one can replicate even a single surah, has been confirmed mathematically. This reinforces the divine assurance in Surah Al-Hijr (15:9) that the Qur’an is preserved, as its mathematical system reveals even the slightest tampering. It is impossible for a human, even with the help of modern computers, to recreate this system or tamper with it without detection.
Based on these insights, the expression “nineteen” in this passage becomes significant. According to Arabic grammar, nouns and their numbers should be paired accordingly, but the phrase “nineteen” stands uniquely here. Given the structure of verse 31, it becomes evident that this verse is Medinan, inserted here deliberately or by mistake, since verse 36 appears to be a continuation of verse 30.
In light of this, we invite scholars of the Qur’an to explore the true meaning of the “nineteen admonishers” mentioned, as the number “nineteen” may allude to multiplicity. The deeper meaning of this number can yield further insights into the Qur’an’s miraculous nature.
Verses 26-30,36,37
26-30,36,37Soon I will drive the one who says “the Qur’an is nothing but the word of a human being” to the Saqar. Do you know what the Saqar is? It does not let remain nor leaves. It is what makes extraordinary plates/what is thirsty/what is seen from afar/what is an evidence for man/skin. Upon the Saqar is nineteen/many warners for those among you who wish to proceed/go ahead or stay behind/fall behind.
32-35Certainly not as you think! The status of the messenger, ignorance that departs, social enlightenment that has begun29 is the evidence that, the Saqar is one of the greatest things.
31And We have made companions of Jahannah [Hell] only angels. And We have not made their numbers except a trial so that those who were given the Book may know explicitly, those who have believed may increase in faith; those who were given the Book and those who believe may not have any doubt and those in whose hearts is disease; the ill-minded and infidels; those who have consciously denied the divinity of Allah and the fact that He is Rabb may say “What did Allah intend to say with this?”. Thus it is. Allah leads astray whom He wills/who wills, guides whom He wills/who wills. And no one knows the armies of your Rabb except Him. This is nothing but a reminder and what makes think for humanity.
Note:
According to the official Mushaf, it is evident that verse 31 does not belong to this passage — both in terms of content and structure. We believe that it was placed here by mistake or omission by the committee that edited the Mushaf. The exact intended placement of this verse, which addresses a subject matter similar to Ali-Imran 7 and Baqara 26-27, remains undetermined. That is why we present it here as an independent najm (section), Najm 15. It is unrelated to the preceding and subsequent sections of the verse.
This verse conveys the message that some Qur’anic verses will have multiple meanings. These are known as mutashabih verses, and their interpretation will be conducted by experts over time, while non-experts will acknowledge that “there is surely a wisdom in this verse of our Lord” (Ali-Imran 7, Az-Zumar 23). Similar themes are found in Al-Isra 60 and Baqara 26, 27.
The concept of “angels” will be explained further in Surahs Al-Najm and Qadr, inshallah. Further elaboration on the phrase “Allah leads astray whom He wills, and guides whom He wills to the truth and the good” will be provided in the analysis of verses 28 and 29 of Surah At-Takwir.
Since the literal meanings of verses 32-34, such as night, day, sun, and moon, cannot be the referents of the oaths mentioned, these words have been interpreted figuratively.
Verse 37 emphasizes that people have been granted complete freedom of belief and opinion. Therefore, every human being has the freedom to choose good or evil in accordance with their own judgments. The Qur’an provides the correct criteria for what is good and evil in the sight of Allah, but it leaves the choice to individuals. However, people may not always consider what the Qur’an describes as bad to be bad based on their own values, and they may choose what they personally believe is good rather than what Allah deems good.
The afterlife is not something that can be proven through laboratory experimentation or observation. Resurrection and the afterlife are matters of the unseen, and our source of knowledge on this subject is the scriptures revealed by Allah to His prophets. Therefore, it is impossible to convince someone of the afterlife without faith. One must first listen to their reason and conscience and believe in Allah and His prophets. However, the Qur’an provides very compelling arguments that guide individuals to the reality of the afterlife. These proofs are entirely intellectual. Verses 32-37, as translated above, are among such verses. Other relevant verses include: Al-Mu’min 57; Al-Ahqaf 33; Ya-Sin 78-82; Ar-Rum 19; Baqara 28; Al-Qiyamat 36-40; Al-An’am 60, 95; Al-Mu’minun 115; Qalam 35, 36; Al-Jathiya 21, 22; At-Taghabun 7.
These verses depict very vivid and thought-provoking scenes.
Verses 38-39:
38,39Every one who has found his self – except for the companions of the right – is a pledge for what he has earned.
This means being a hostage, bound, arrested, or mortgaged. The verse states that every person is mortgaged by the deeds they commit. From this, we understand that the faults of believers will not bind them as pledges, and that Allah will forgive the errors of the believers.
The term “companions of the right” will be mentioned several times in the following Surahs, and it is used here for the first time. Arabs considered the right side to be lucky, while the left side was considered unlucky. That is why it is stated in the Qur’an that good people will be given their books of deeds in their right hand, while bad people will receive theirs in their left. The phrase “companions of the right” refers to the believers whose book of deeds will be given in their right hand. A further explanation of this can be found in verses 27-40 of Surah al-Waqi’ah.
Verses 40-48
40,41The companions of the right will be in the gardens. They will ask each other about the criminals: 42”What led you into the Saqar?” 43The criminals will say: “We were not of those who fulfill Salah [support financially and spiritually; strive to enlighten the community], 44and we did not give opportunities for those unemployed so they might earn their living. 45And our deeds were in vain together with those whose deeds were in vain. 46,47And we denied the Day of Religion until indisputable and inevitable death, the Qiyamat [Resurrection] came to us”. 48Now, help and intercession of intercessors, helpers will not benefit them.
The word “مصلّين musallîn” here does not mean “those who pray,” but instead refers to those who support others, work for social assistance, and engage in communal support. More about the word “صلاة Salat” and its derivative “musallîn” will be discussed in Surah Al-Kawsar.
‘We did not feed the needy either.’
The phrase, “We did not feed the needy either,” reveals that those described as “miskin” or “masaqin” refer to people who are too impoverished to work. Based on the root meaning of the word “مسكين Miskin,” these are individuals who have lost their mobility and ability to sustain themselves. Thus, the verse suggests that these criminals neither felt compelled to help the needy, nor did they encourage others to do so, as elaborated further in Surah Al-Fajr.
The Day of Religion refers to Judgment Day in the Afterlife, as is clarified in verses 14-19 of Surah Al-Infitar. This is the day when people will be rewarded for their good deeds and punished for their evil ones.
14-16And those who have stuck in evil by disbelieving in the religion/faith; they will definitely be in Jahannah [Hell]. On the Day of Religion, they will enter into Jahannah [Hell] as the ones who will never be absent from Jahannah [Hell].
17What has made you know what the Day of Religion is? 18Then again, what has made you know what the Day of Religion is? 19On the Day of Religion, no one will have power above another. And on that day; Al-Inshiqaq/1-5 when the heavens/universe has split asunder, when it has listened to its Rabb and it has been fulfilled; when the earth has been flattened out, has thrown out that which is within it, become empty and when it has listened to its Rabb and it has been fulfilled, 19the judgment belongs to Allah.
(Al-Infitar/14-19)
The infidels conclude remorsefully,
There is no going back after it is too late. One must come to his senses, appreciate the Qur’an, receive its warning messages and act upon in due time.
After the horrible situation of the criminals in the Afterlife is shown, the word is brought to the polytheists in life, and the futility of their evading admonition and warning is emphasized. The details of the concept of intercession in the verse will be given in Surah Al-Najm.
Verses 49 – 54:
49Then what is the matter with them that they stay away from that which reminds/makes them think? 50,51They are like fearful donkeys; fleeing from a lion. 52Rather, every person among them desires that he would be given scriptures spread. 53Certainly not as they think! Actually, they do not fear Akhirat [Afterlife]. 54Certainly not as they think! It is a reminder/what makes you think.
In the above verses, evil-doers are sometimes severely condemned and sometimes warned of punishment in the Afterlife.
Verses 55-56:
55,56Then whoever wills, will think and remember. And they will not remember except that Allah wills. He is capable of protecting, avoiding and forgiving.
Detailed information about Allah’s will will be given in Surah At-Takwir, verses 28, 29.
Allah is the one who knows best
[1]Lisan al Arab, article “nzr”.
[2]Lisan al Arab, article “sgr”.
[3](El Mufredat and Lisan al Arab; article Levh)
[4]Lisan al Arab, article “beşer”.