42. SURAH AL-FURQAN – Presentation of Islam and Quran

INTRODUCTION TO THE SURAH

This surah takes its name from the word “الفرقان (Al-Furqan)” in the first verse and was revealed in Mecca as the 42nd revelation. Although there are some reports suggesting that verses 68–70 were revealed in Medina, considering the content of these verses and their harmony with the passage, it becomes evident that these reports are not credible.

This surah provides an in-depth introduction to Allah, the Qur’an, the Messenger, and servitude to Allah. It touches on the fundamental principles of faith and briefly references the stories of past communities. Moreover, the surah refutes the accusations made against the Qur’an, addresses doubts about the Messenger, and counters the opposition directed at him. It also provides information about the qualities of the “servants of the Most Merciful,” indirectly depicting the ideal human character. In doing so, it eliminates many uncertainties that may exist in people’s minds regarding these matters.

The meaning of the verses

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

³Yet infidels took idols that can not form anything, they are formed, that are not capable of good and bad for themselves and that are not capable of death, life and resurrecting after death from among those that are inferior to Him.

⁴And those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “This, the Qur’an, is nothing but a lie that he/Muhammad has invented. And another people helped him for this”. Thus they treated unjustly and brought forward a false allegation.

⁵And they said: “The Qur’an is the legends of the former ones written down; and these are being dictated to him day and night/continuously”.

⁶Say: “The One Who knows the secret within the heavens/universe and the earth has revealed it. Indeed, He is the One Who forgives, shows mercy”.

^7,8And those deniers said: “What kind of messenger is he that he eats, walks in the streets? Why has not an angel been sent down to him? So it would be a warner with him! Or why has not a treasure been given to him or a garden been given to him from which he eats?”. Those who do wrong; act against their own good by associating others with Allah also said: “You only follow a man affected by magic”.

⁹Look what kind of examples they bring forward for you! Then, they have gone astray now and are not able to find a way.

⁵⁰And surely We have explained the Furqan in various ways so they may be reminded but most of the people only insisted on ungratefulness.

⁵¹If We had willed, We would certainly have sent a warner to every city.

⁵²Then do not obey those infidels who consciously deny the divinity of Allah and the fact that He is Rabb and strive against them with your best efforts, with the Furqan!

¹⁰So generous is He that if He willed, He would give you all that is better than the treasury and the garden they are talking about; Jannah [Heaven/Paradise] underneath of which rivers flow, He would make palaces as well for you.

¹¹They have actually denied the Qiyamat [Resurrection]. And We have prepared a blazing fire for those who deny the Qiyamat [Resurrection].

¹²When that blazing fire sees them from afar, they will hear its fury and roar.

¹³And when they are thrown into a cramped place in Jahannah [Hell] as they are bound, they will ask for instant death.

^14__Do not ask for one death but ask for many deaths today!–

¹⁵Say: “Is this or Jannah [Heaven/Paradise] of eternity that has been promised to those who have entered under the guardianship of Allah better as a recompense and destination?”. ¹⁶For them therein is whatever they wish as they will abide eternally. – This is a promise which your Rabb took upon Himself to be done. –

¹⁷And on that day, your Rabb will gather them and that which they worshipped from among those that are inferior to Allah and say: “Was it you who led my servants astray or did they lose the path themselves?”.

¹⁸And those fake idols will say: “We purify You from all deficiencies. It does not suit us to take familiars who help, guide and protect from among those that are inferior to You. But You had bestowed them and their ancestors so much of Your blessings, they abandoned the Book and became a people that were to be manipulated/destroyed”.

¹⁹Here, what you worshipped have denied you in what you say. So, you are unable to avert and to get a help. And whoever among you does wrong; acts against his own good by associating others with Allah, We will make him taste a great punishment.

²⁰Before you, We indeed sent messengers who ate, walked in bazaars. And We made some of you, a tool for trial for purification for some of you. – Will you have patience? – And your Rabb is the One Who sees very well.

²¹And those who do not expect to meet Us said: “Angels/natural forces should have been sent down upon us” or “Why do we not see our Rabb?” Indeed, they believed in their arrogance within themselves and transgressed more and more by committing a great transgression.

²²On the day on which they will see the angels; on that day, no good tidings will be for those sinners. And those who do not expect to meet Us will say: “It is forbidden, yes indeed!”.

²³And We will prevent whatever deeds those who did not expect to meet Us have done and will convert into scattered dust particles.

²⁴The companions of Jannah [Heaven/Paradise] will, on that day, be better in their abode and finer in the places to rest.

²⁵And on that day, the sky will be split open with clouds and angels [rays, radiation and meteors] will be sent down in successive order.

²⁶On that day, the actual dominion will belong to Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. It will be a tough day for infidels; for those who consciously deny the divinity of Allah and the fact that He is Rabb.

^27-29And on that day, that one who did wrong; acted against his own good by associating others with Allah will say biting his hands: “O, woe to me! If only I had taken a path with the messenger! O, woe to me! If only I had not taken that one as influential leader. Surely, he led me astray from the Book after it had come to me. And satan was truly a humiliator for man!”.

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

³¹And thus, We made an enemy from among the sinners for every prophet. And sufficient is your Rabb, as a guide and a helper.

³²Infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb also said: “Why has the Qur’an not been revealed to him all at once?”. We sent it down division by division so We may place it completely in your heart. And We revealed it part by part/without disarranging.

³³And for every matter they bring you, We indeed bring you the truth and the best explanation.

³⁴Those who will be gathered in Jahannah [Hell] on their faces; yes they are the ones who are the worst in position and the most astray in way.

³⁵And surely We gave to Moses the Book and appointed his brother Aaron as his assistant and supporter.

³⁶Then We said: “Go to those people who deny Our Ayat!”. Ultimately, We destroyed with a complete destruction those people who denied Our Ayat.

³⁷We drowned the people of Noah when they had denied the messengers and made them an evidence/a sign for the humanity. And We prepared severely painful punishment for those who do wrong; act against their own good by associating others with Allah.

³⁸And We destroyed and demolished the people of Ad, Thamud, companions of Ress and many generations between them.

³⁹And We presented to all of them examples and destroyed them all.

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

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

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.

^45,46Have you not seen how your Rabb extends the shadow? Had He willed, He could definitely have made it stationary. Then We made the sun an evidence for it. Then We pulled it towards Us with an easy pull.

⁴⁷And He is the One Who has made the night a clothing and the sleep a comfort for you. And He is the One Who has made the day a spreading.

^48,49And He is the One Who sends the winds as bringers of good tidings before His mercy. And We sent down a pure water from the sky so We may give life to a dead land, provide water for many livestock and humans which We formed.

⁵³And He is the One Who has released the two seas; that water is sweet and quenches the thirst and the other one is salty and bitter. And He is the One Who has placed a barrier and prohibition in between.

⁵⁴And He is the One Who has formed a human from water/liquid and made lineage for him and blood relation by means of marriage. And your Rabb is competent over everything.

⁵⁵Yet they worship those that do not benefit themselves and do not harm themselves from among those that are inferior to Allah. And that infidel; that one who consciously denies the divinity of Allah and the fact that He is Rabb strives to be against your Rabb/to lead His servants astray.

⁵⁶And We have sent you only as a bringer of good tidings and as a warner.

⁵⁷Say: “I do not ask any payment for this. I only and only want that whoever wills might take a path towards his Rabb”.

⁵⁸And you, trust and rely upon the One Who is ever living, the One Who does not die and purify Him from all deficiencies with His praise. The One Who is ever living, the One Who does not die is sufficient as being aware of sins of His servants.

⁵⁹He is the One Who is ever living, the One Who formed the heavens/universe, the earth and all that is between them in six steps, then dominated the greatest throne, shows great mercy on the earth to all living beings that He created. Then, ask this the one who has a very good knowledge.

⁶⁰And when it was said to them: “Submit to Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]!”, they said: “And what is Allah that shows great mercy on the earth to all living beings that He created? Should we submit for which you order us?”. And this command for submission increased their hatred.

⁶¹Generous is the One Who formed constellations in the heavens/universe, placed therein an oil lamp and a luminous moon!

⁶²And He is the One Who makes the day and night follow each other for whoever desires to remember or repay for the blessings which he has been given.

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.

⁷³And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created], when they are reminded of the evidences/signs of their Rabb, they do not act deaf and blind.

⁷⁴And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] say: “Our Rabb! Grant/bestow us the ones who will bring comfort to us from our spouses and successors. And make us a leader for those who have entered under the guardianship of Allah!”.

^75,76And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] will be rewarded with the highest positions in Jannah [Heaven/Paradise] for their patience as the ones who will abide therein eternally and they will be welcomed with respect and Salam [health, peace, happiness…]. – What a good settlement and residence it is! –

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”.

Analysis of the verses

Verse 1:

¹The One Who sent down the Furqan as a reminder to His servants is the One Who is the most generous/the One Who gives abundant blessings!

This verse is a continuation of the statement in verses 69 and 70 of Surah Ya Sin:

“And We did not teach him poetry, nor is it appropriate for him. It is but a reminder and a clear Qur’an, to warn the living and to justify the Word against the disbelievers.”

In this verse, the distinctive characteristic of the Qur’an as “Furqan” is highlighted. As explained in Surah Al-Mursalat, the word “الفرقان (Al-Furqan),” one of the names of the Qur’an, is derived from the root “فرق (Farqun),” meaning “to separate two things.” It has the same meaning as the word “فارقة (Fariqa).” Observing its common usage, the derivatives of “faraq” such as “tefrik,” “firak,” “firkat,” “fırka,” “tefrika,” “ferik” are used for tangible entities[mahsusat], while words like “فارق (Farik),” “فاروق (Farooq),” and “الفرقان (Furqan)” are applied to abstract concepts[makulât].

The term “Furqan,” given to Prophet Musa, as revealed in verses 53 of Surah Al-Baqara and 48 of Surah Al-Anbiya, is also used as a name for the Qur’an because it differentiates abstract notions such as truth from falsehood, faith from disbelief, beauty from ugliness, and good from evil. Similarly, the title “Farooq” given to Caliph Umar refers to his ability to distinguish truth from falsehood effectively.^[1]

There are many verses in which the Qur’an is referred to as “Furqan”:

¹⁸⁵The 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. Therefore, whoever from among you witnesses this month, he should refrain from eating, drinking, sexual intercourse and speaking in this month. And whoever has such a job as farmer, business, military, education/training, etc. which requires making journeys should be refraining from eating, drinking, sexual intercourse and speaking for the number of the days that he was not ill and he did not make journeys or physical effort in the month of Ramadan. Allah intends ease of conduct for you, does not intend hardship. This ease of conduct; that there is no ransom, that there is a permit for those who make physical effort and who are ill is because you may enter under the guardianship of Allah and complete the count; how many days you left refraining from eating, drinking, sexual intercourse and speaking to fulfill this task in the highest value, glorify Allah for He guides you and repay for the blessings Allah bestows upon you.

(Al-Baqara/ 185)

^3,4Allah has sent down this book with the truth to confirm its contents. He had sent down Torah and Bible as well as a guidance to the righteous path for the people before. And He is the One Who has sent down the Furqan as well. Surely, the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb; they are the ones for whom a severe punishment will be. Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the One Who maintains justice by seizing, recompensing the criminals.

(Ali-Imran/ 3, 4)

In the verse, the word “servant (kul)” is used without specifying a name, referring to “Muhammad, the messenger of Allah”, as indicated/hinted by many verses in the Qur’an (e.g., Surah Al-An’am 7, Surah An-Nisa 136, Surah An-Nahl 89, Surah Al-Baqara 23, Surah Al-Insan 23).

On the other hand, scholars such as Al-Razi and Al-Qurtubi report that^[2] Abdullah ibn Zubayr recited the word “عبده (abdihi) [His servant]” as “عباده (ibadihi) [His servants].” According to this reading, the verse’s meaning becomes:

“The One Who sent down the Furqan as a reminder to His servants is the One Who is the most generous/the One Who gives abundant blessings!”

This reading is also supported by the following verses:

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

(Al-Anbiya/ 10)

¹³⁶Say: “We believe in Allah, that which has been revealed to us, that which was revealed to Abraham and Ishmael and Isaac and Jacob and their grandsons, that which was given to Moses and Jesus and that which was given to prophets from their Rabb; never we separate them from each other and only for Him we are the ones who Islamize [create well-being, peace, happiness and make incorruptible…]

(Al-Baqara/ 136)

TEBAREKE

The word “تبارك (Tebareke)” is a derivative of the words “برك (Bark)” and “بركة (Barakah)”, which mean “proliferation” and “abundance,” formed in the “تفاعل (Tafa’ul)” pattern. The root “Bark” and its derivative “Barakah” are generally used to express “the abundance of something auspicious.”

In its earliest usage among Bedouins, the word referred to “the gathering of camels and birds at a water source” and “the filling of a pool with water.”^[3] Based on this foundational meaning, the term “tebareke” conveys the sense of “one who grants abundance, and provides generous and beautiful blessings in abundance.” Our translation “How generous is He” reflects this core meaning.

However, over time, the word has come to be used in the sense of “sacred” and the phrase “tebareke” is often interpreted as “Blessed is He” when referring to Allah. Nevertheless, in our view, the original meaning of the word should be preserved, considering the messages conveyed in the verses where it appears.

The root “Bark” and its derivatives appear 31 times in the Qur’an, while “Tabarake” itself is found in nine verses, three of which (1, 10, 61) are in this surah. The remaining references are in Surah Al-Mu’min 64, Al-Mu’minun 14, Al-Mulk 1, Al-A’raf 54, Az-Zukhruf 85, and Ar-Rahman 78.

The term “worlds (al-alamin)” in the verse encompasses all people of all times. As mentioned in the analysis of Surah Ya Sin, the Messenger of Allah, as explicitly stated in verses such as Al-A’raf 158, Al-An’am 19, Saba 28, and Al-Anbiya 107, was sent not only to the Arab society but to all humanity and is responsible for warning everyone.

Verse 2:

²The One Who sent down the Furqan is the One to Whom the dominion of the heavens/universe and the earth belongs, the One Who does not take any child, does not have a partner in dominion and formed all things then determined them with a measurement.

In the first verse, our Lord emphasizes His attribute of being “infinitely generous” as the One who revealed the Qur’an. In this verse, He reminds us of four additional attributes:

That no one else has authority in the heavens and the earth, meaning the sovereignty of the universe belongs solely to Him.

That He has not taken a child, meaning no one but Him is worthy of divinity.

That He has no partner in His dominion, signifying the exclusivity of His rule.

That He created everything and measured it precisely and unfailingly.

(The concept of measurement is also addressed in Surah Al-Qamar, verse 49, and Seyyid Qutb’s commentary on this topic is included as an appendix at the end of Surah Al-Qamar.)

Verse 2 serves as a summary of hundreds of verses in the Qur’an that describe Allah’s attributes. A few examples include:

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)

¹¹¹And say: “All praise is to Allah Who has not taken any child, Who has no partners in possession and in dominion, Who does not need a helper out of weakness; no one else may be praised”. And glorify Allah with glorification!

(Al-Isra / 111)

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

(Al-Qamar / 49)

Verse 3:

In the previous verse, our Lord described His own attributes. In this verse, He lists the attributes of the so-called deities, offering intelligent individuals the opportunity for comparison:

Those idols cannot create anything. A being that is granted the status of deity must be a creator. Indeed, Allah is the Creator of all things (Zumar/62, Mu’min/62).

Those idols are themselves created and therefore dependent on others. A deity must be self-sufficient and in need of nothing. Indeed, Allah is self-sufficient and rich beyond need (Taghabun/6).

Those idols have no power to benefit or harm themselves. Consequently, they can neither benefit nor harm others (A’raf/197). Allah, however, has power over all things (Mulk/1).

Those idols cannot give life, cause death, or resurrect after death. Hence, they cannot be considered deities. Allah, on the other hand, creates, provides sustenance, causes death, and brings back to life (Rum/40).

The attributes of the so-called deities are described in plural form in the verse. This encompasses all idols, whether made from angels, messengers, jinn, saints, the Moon, the Sun, stones, trees, or animals.

Due to humanity’s tendency to adopt false deities, our Lord frequently warns people about this issue:

⁸¹And they have taken idols from among those that are inferior to Allah so there may be a glory, an honor and a power for themselves.

(Maryam/ 81)

^20-25Meanwhile, there came a man from the farthest side of the city, running. He said: “O my people! Follow the messengers! Follow those who do not ask you any payment, for they have found “the righteous path that is guided”. What is the matter with me so I should not worship the One Who created me from nothing? And you will be returned only to Him. Do I ever take idols from among those that are inferior to Him? If Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] intends a punishment upon me, help and intercession of the idols will not avail me at all and those idols can not save me. Indeed, I would be in an explicit astray if I took idols. Surely, I have believed in your Rabb. So heed me!”.

(Ya Sin/ 20–25)

⁷⁴And they have taken deities/gods from among those that are inferior to Allah so they may be helped.

(Ya Sin/ 74)

Verses 4-6:

⁵And they said: “The Qur’an is the legends of the former ones written down; and these are being dictated to him day and night/continuously”.

⁶Say: “The One Who knows the secret within the heavens/universe and the earth has revealed it. Indeed, He is the One Who forgives, shows mercy”.

In this group of verses, the allegations made by stubborn infidels against the Qur’an and the responses to these accusations are conveyed. These infidels, overwhelmed by the Qur’an’s impact and fearful of losing their existing order, resort to baseless claims. Notably, the polytheists know the Qur’an is not a fabrication by the Prophet. Yet, instead of accepting that it is divinely revealed, they claim that someone has taught it to him. This accusation is mentioned in other verses as well:

¹⁰³And We certainly know that they say: “Only a human is teaching him”. Language of the one whom they refer to teach the prophet is foreign. But, the Qur’an is in explicit Arabic.

(An-Nahl/ 103)

Classical sources identify those who made this cruel accusation as Nadr ibn Harith ibn Abduddar and his associates. They alleged that the Qur’an was taught to the Prophet by freed slaves of Byzantine origin—Jabr, Yasar, and Addas, who were craftsmen in Mecca — and an Abyssinian sorcerer named Ubayd ibn Hadr. ^[4]According to these sources, Jabr was freed by Amir ibn Rabiah, Yasar by Ala ibn al-Hadrami, and Addas by Huwaytib ibn Abdiluzza.

As evident, those accused of teaching the Qur’an to the Prophet were socially marginalized individuals, weak and newly converted Muslims. Their knowledge of Arabic, let alone literary skills, was questionable. Our Lord dismissed these baseless claims as “cruel” and devoid of reason or logic.

The accusation in verse 4, “Another group has helped him with it,” implies that the Prophet was accused of collaborating with outsiders hostile to Mecca. Such accusations were similarly made against Prophet Moses in the past, as mentioned in (Al-A’raf/120-126).

The claims of the polytheists are absurd for several reasons. First, the infidels had no evidence or proof to support their claims. If any proof existed, the infidels—who wielded power and resorted to oppression—would have presented it or coerced the alleged individuals to confess. Moreover, these freed slaves, despite being weak, could have yielded to pressure from their former masters and abandoned the Prophet, who offered them no material gain.

If the polytheists’ allegations were true, why would these individuals, who themselves believed in the Qur’an, accept a liar as a prophet? Why would they follow someone they knew to be deceitful? If their claims were accurate, these individuals would need to benefit from such a scheme. Furthermore, the Prophet’s closest companions, including his wives, children, adopted son Zayd, Abu Bakr, and others, would have detected such a relationship and exposed it.

In summary, as our Lord states, these accusations are “cruel.” The disbelievers have made such unjust claims on numerous occasions, and our Lord has consistently refuted them:

⁸Or they say: “Muhammad has invented the Qur’an”. Say: “If I have invented it, you will not possess to that which will happen to me from Allah; you can not punish me like Allah. He knows better that what a wrong belief you have. He is sufficient between you and me as witness. And He is very forgiving, very merciful”.

(Al-Ahqaf / 8)

²⁴Or do they say: “He has invented a lie about Allah”? Then, if Allah willed, He would seal your heart as well; eliminate the falsehood and fulfill the truth with His words. Indeed, He is the One Who knows very well that which is within hearts.

(Shura/ 24)

⁹³And who can do more wrong; act more against his own good than the one who invents a lie about Allah or says “I have been revealed” even though he has not been and says “I will also reveal like what Allah revealed”? If only you could see those who do wrong; act against their own good by associating others with Allah when they are in violence of death and when authorities in charge extend their hands to them saying: “Discharge your souls. Today, you will be recompensed with an humiliating punishment for you have told lies about Allah and acted arrogantly towards His Ayat!”.

(Al-An’am/ 93)

In response to the behaviors of the polytheists, no reasonable and fair-minded person from the “People of the Book” has ever made such a claim. Those individuals immediately believed in the Qur’an when they encountered it:

^107,108Say: “Whether you believe in the Qur’an or you do not; those who were given knowledge before; when the Qur’an is recited, they fall in prostration, submitting. And they say: “Purified is our Rabb from all deficiencies. And the promise of our Rabb will certainly be fulfilled”.

(Al-Isra/ 107–109)

⁵¹And surely, We sent down the Word [the Wahy [Revelation]/the Qur’an] one after other so they may be reminded.

⁵²Those to whom We gave the Book before the Word [Wahy [Revelation]/the Qur’an] believe in the Word [Wahy [Revelation]/the Qur’an] as well.

(Al-Qasas/ 51, 52)

¹⁰Say: “Have you ever thought? If the Qur’an is from Allah and you consciously denied it, while a witness from among Israelites testified for something similar and believed, and you acted arrogantly… Surely, Allah does not guide a people who do wrong; act against their own good by associating others with Himself”.

(Al-Ahqaf/ 10)

⁴⁷Thus We sent down to you the Book so those whom We had given the Book believe in the Qur’an. And among those who are other than the People of the Book/among Arabs who believe in it. And only the infidels; those who consciously conceal the divinity of Allah and the fact that He is Rabb reject Our Ayat while they know.

(Al-Ankabut/ 47)

¹¹⁴And should I seek for a judge other than Allah while He is the One Who has sent down to you the Qur’an in detail/truth-falsehood separated?”. And those to whom We gave the Book, they surely know that the Qur’an is sent down by their Rabb with the truth. Then, do not ever be among those who doubt concerning that they know that this book is sent down by Allah.

(Al-An’am/ 114)

³⁶And those whom We have given a Book rejoice over that which was revealed to you. But among the opposing groups are those who deny and conceal a part of them. Say: “I have been commanded only to worship Allah and not to associate with Him. I invite only to Him and my return is only to Him”.

(Ar-Ra’d/ 36)

In the verse under discussion, the phrase, “It was revealed by the One who knows the secret of the heavens and the earth,” touches on a subtle point and emphasizes Allah’s knowledge of all mysteries/unknowns. Indeed, the Qur’an, with its knowledge of the unseen, its revelation of people’s secret decisions at the time of its descent, its highest moral principles, and its miraculous evidence concerning the universe and the self, could only be authored by a supreme power aware of every secret. This supreme power is Allah, the Lord of the Worlds.

The One who revealed the Qur’an is Allah, who knows every secret and everything:

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

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

(Al-Anbiya/ 2–4)

Verses 7–9:

⁹Look what kind of examples they bring forward for you! Then, they have gone astray now and are not able to find a way.

When their accusations against the Qur’an were refuted, the polytheists turned their attacks on the Prophet. The above verses (7–9) address their objections. The disbelievers criticized the Prophet for being one of them—a human who ate, drank, and walked the streets. Their expectation was for an angel to descend with the Prophet, for him to be given treasure, or to have a garden for sustenance. (These expectations are addressed in verse 20.)

Such demands, laced with mockery, have been mentioned in the Qur’an several times:

^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)

Similar demands of the infidels were made to the prophet Moses by the Pharaoh before:

^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)

Thus, there is no difference between Pharaoh’s attitude toward Moses and the opponents of the Prophet Muhammad.

The arrogant disbelievers, blinded by pride, are described by Allah in this group of verses as “wrongdoers,” “astray,” and “powerless to find a way.” These attributes indicate severe condemnation.

Verses 50–52:

⁵⁰And surely We have explained the Furqan in various ways so they may be reminded but most of the people only insisted on ungratefulness.

⁵¹If We had willed, We would certainly have sent a warner to every city.

⁵²Then do not obey those infidels who consciously deny the divinity of Allah and the fact that He is Rabb and strive against them with your best efforts, with the Furqan!

In most of the classical works, as a result of the reference of the pronoun “it” in verse 50 to the word “water” in verse 48, explanations have been made that the translation of water is meant in verse 50. In our opinion, this is an inappropriate approach. 50-52. The verses are the continuation of the ninth verse in terms of technical and semantic information. Since the pronoun “with him” in the phrase “and make a great jihad against them” in the last verse in the group, verse 52, goes to “Furkan”, the pronoun “him” in the 50th verse must also be related to “Furkan”. Therefore, it is the Qur’an that is evolved and translated here. That is, the verses [proofs] about “afak” and “enfus” in the Qur’an are explained with examples in many different ways, translated into evolution, and advice that some ignore is given with these examples.

As we learn from verse 51, a warner was not sent to every city. This is an application aimed at ensuring the unity of people and the order of societies. If a messenger were sent to each city, it is likely that each city would keep its prophet as a team and be hostile to other cities. In such a case, the envoys sent to establish order would become the cause of disorder. However, it is desired; people live in unity and togetherness without being divided. That’s why prophets were sent to communities, not to every city, and communities were asked to follow a prophet.

²⁴Surely, We have sent you as a harbinger, as a warner/made you a messenger in truth. In every community there has certainly been a warner. ²⁵And if they deny you, surely their ancestors denied too; messengers came to them with explicit evidences, scriptures and enlightening books. ²⁶Then, I seized the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb. So, how was not to know Me/to attempt to make Me unknown?

(Fatir/ 2 26)

JIHAD

In our detailed analysis of the term “جهاد (jihad)”, we can succinctly define it as “doing everything within one’s power for the cause of Islam, mobilizing all resources and means—knowledge, writing, media, wealth, and possessions—for this cause.”

In verse 52, our Lord commands His messenger to engage in “a great jihad with the Qur’an.” This means that the messenger will use the Qur’an as his weapon in this struggle. In other words, the messenger is instructed to use no weapon other than the Qur’an. It follows, then, that the most effective weapon to destroy disbelief, polytheism, and hypocrisy is the messages contained in the Qur’an. History shows this to be exactly the case.

The phrase “Do not obey the infidels” in verse 52 indicates that the infidels were seeking a compromise and simultaneously commands the messenger not to engage in such compromises. The prohibition of compromising with infidels is also addressed in other verses:

^9-16They wished that you would flatter them, they would flatter you at once. Do not obey any of those despicable parasites who swear too much, who are scornful, mocker, slanderer, backbiter, mischievous, who seek scandals, who prevent the good for they have wealth and sons, who are aggressive, who waste their time/who delay the good/who are reluctant for the good/who harm, who are rude/greedy and who are sealed with evil. When Our Ayat are recited to him, that one who denies Akhirat [Afterlife] said: “Legends of the former ones”. We will soon aggrieve him.

(Al-Qalam/ 9–16)

¹Say: “O infidels; those who do not accept the divinity of Allah and the fact that He is Rabb! ²I do not worship what you worship/I do not do the servitude that you do. ³And you are not to worship what I worship/and you do not do the servitude that I do.⁴I will never worship what you worship/I am never to do the servitude that you do. ⁵And you will not worship what I worship/you are not to do the servitude that I do. ⁶Your religion/faith and principles of life are only for you, my religion/faith and principles of life are only for me.”

(Al-Kafirun/ 1–6)

Verse 10:

This verse is one of the often-misinterpreted ones. Some narrations claim that it was revealed by Ridwan, the guardian of Paradise, who holds the keys to its palaces. It is said that the Prophet rejected these offerings, choosing poverty and servitude instead. However, this verse simply conveys that our Lord, expressing His infinite power and generosity, declares His ability to provide His messenger with blessings far superior to what the infidels value.

Verses 11-19:

¹¹They have actually denied the Qiyamat [Resurrection]. And We have prepared a blazing fire for those who deny the Qiyamat [Resurrection].

¹²When that blazing fire sees them from afar, they will hear its fury and roar.

¹³And when they are thrown into a cramped place in Jahannah [Hell] as they are bound, they will ask for instant death.

^14__Do not ask for one death but ask for many deaths today!–

This group of verses exposes the hidden motives and true intentions of the infidels, as revealed by our Lord. It is disclosed that they deny the Day of Judgment, and their ultimate fate is described.

As stated in many verses, the infidels claim:“There is no life beyond this worldly one. We will not be held accountable for our deeds. Death is the end of everything. Therefore, it makes no difference whether one worships Allah or becomes a disbeliever or polytheist. While opportunities exist, they should be seized, and all worldly pleasures should be enjoyed.”

Thus, the baseless accusations they level against the Qur’an and the messenger are mere pretexts. Their true belief, which they think they conceal, is their denial of the Resurrection. Verse 11 expresses our Lord’s response to their flawed beliefs.

After unveiling the infidels’ secrets and their ultimate fate, verses 12 and 13 provide a warning by vividly depicting scenes from the Day of Judgment and Hell. These scenes portray the infidels calling for destruction and crying out, “Oh death, come to us!” This reminds us of how, in times of extreme anguish, people often cry out, “Oh Allah, take my soul and deliver me!”

Through these depictions, those not yet faced with these realities are warned in verse 14:
“Even if you wish for death a thousand times, there will be no escape! Come to your senses!”

Verses 15 and 16 contrast the eternal Paradise promised to the righteous as a far better destination, emphasizing that this promise is a commitment undertaken by Allah.

Verses 17–19 present a scene from the Day of Judgment where disbelievers are confronted with the deities they worshipped in this world.

The phrase “those they worshipped besides Allah” in verse 17 refers not to lifeless idols but to angels, prophets, saints, martyrs, and pious individuals that various polytheistic societies deified.

These scenes are recurrently depicted in the Qur’an:

⁴⁰And on that day, Allah will gather them all together and will say to the angels: “Was it those who worshipped you?”

⁴¹They will say: “We purify You. You are our familiar Who protects, guides against them. Rather, they worshipped secret forces. Most of them were believers in them”.

⁴²But today, you do not possess power for benefit and harm one another. And We will say to those who were stuck in the belief of associating: “Taste the punishment of the blazing fire which you denied!”.

(Saba/ 40–42)

^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)

⁵And who can be more in astray than the one who invokes the ones from among those that are inferior to Allah, who will not respond to him until the day of Qiyamat [Resurrection]? And the ones who are invoked are even not aware of their invocation.

⁶And when the people are gathered, those whom they invoked will be enemies to them. And they will be the ones who will deny their worship.

(Al-Ahqaf/ 5, 6)

In verse 18, the term “الذكر (al-dhikr)” refers to the Qur’an as well as all prior revelations. People who disregard divine reminders have existed in every era, from the time of the first prophet to the last.

Similarly, the term “ثبور (thubur)” in verses 12 and 13 means “destruction or ruin”^[5] and is also mentioned in another verse:

¹⁰²Moses said: “You have definitely known that only Rabb of all universes and the earth has sent down the Ayat as evidence. And I certainly believe that you are destroyed”.

(Al-Isra/ 102)

Verse 20:

As mentioned earlier in verse 7, the polytheists could not accept the idea that the messenger of Allah was one of their own and demanded an angel to accompany him. This verse responds to them. In the Qur’an, it becomes evident that since the time of Prophet Noah, the polytheists have always made the same excuses. However, the Exalted Allah always selected His messengers from among the communities they were sent to—people who ate, drank, and walked in marketplaces.

⁷⁵The Messiah, son of Mary, is only a messenger. Messengers had passed on before him as well. And his mother is a truthful woman. They both used to eat food. Look how We make the Ayat clear to them. Then look again how they are deluded!

(Al-Ma’idah/ 75)

¹⁰⁹And We sent some mature men before you as messengers to whom We revealed only from among their own people. Have they not traveled through those places? So they may see how was the end of those who passed on before them! Indeed, the home of Akhirat [Afterlife] is better for those who enter under the guardianship of Allah. Will you still not use your reason?

(Yusuf/ 109)

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

(Al-Anbiya/ 8)

The word “fitnah” mentioned in this verse means “to put into fire, to refine, or to purify by subjecting to stages of difficulty or trial.” In the context of this verse, it can be interpreted as “testing people with challenging tasks, difficulties, or responsibilities in their relationships with others to help them gain experience and maturity or to test them.” The phrase “And We made some of you a trial for others” indicates that Allah made messengers a trial for their communities, communities a trial for their messengers, and individuals a test for each other. People are tested in relationships such as parent-child, ruler-subject, strong-weak, rich-poor, healthy-ill, and knowledgeable-ignorant.

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

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

(Al-Baqara/155-157)

“Will you be patient?”

As explained in detail in the analysis of Surahs Al-Muddathir and Al-Asr, sabr (patience) means “struggling resolutely along the path shown by reason and religion.” This ethical stance is among the foremost duties our Lord expects from us. Allah, who does not mean endurance but rather resilience by sabr, provides messages of patience and perseverance after every trial and calamity.

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/ 108- 111)

The phrase “And your Rabb is the One Who sees very well” at the end of the verse emphasizes that the results of the test are being evaluated, and nothing will go to waste.

Verse 21:

The ones described as “those who do not expect to meet Us” are those who do not believe in resurrection and accountability after death. They demand the descent of angels or to see Allah in a tangible form, as they see their idols. In essence, they are saying, “If Allah wants to convey His message to us, why does He send it through a messenger? Let Him send an angel directly to us or reveal Himself to us.”

Such rebellious attitudes, where the polytheists criticize, oppose, and even challenge Allah, are frequently mentioned in the Qur’an:

¹²⁴And when an Ayah came to them, they said: “We will never believe until we are given like what was given to the messengers of Allah”. Allah knows better where He gives the duty of prophethood. A humiliation before Allah and a severe punishment will touch those who committed crimes for what they conspired.

(Al-An’am/ 124)

Besides Al-Isra/90-92, -which had been given during the analysis of Verses 7-9,- similar attitudes were also displayed by the Israelites, as seen in the following verse:

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)

Yet, our Lord has made it clear that even if these pseudo-Pharaohs’ demands were fulfilled, their attitudes would not change:

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 / 111)

The phrase “Indeed, they believed in their arrogance within themselves and transgressed more and more by committing a great transgression “ illustrates the infidels’ belief in their own greatness and their refusal to acknowledge a higher power. As a result, they disregard rights and justice, fear no one, and continue to grow in their defiance.

Verse 22:

²²On the day on which they will see the angels; on that day, no good tidings will be for those sinners. And those who do not expect to meet Us will say: “It is forbidden, yes indeed!”.

This verse serves as a warning by Allah’s mercy: “When you see the angels [Allah’s forces] at the time of death or on the Day of Judgment, it will be too late. At that point, coming to your senses will not benefit you. On that day, no good news will await you. Instead, you will beg the punishers, saying, ‘Don’t do it, don’t do it!'”

حجراً محجورا “ًHICRAN MAHCURAN”

The word “Hıcr” means “prohibited” or “forbidden.”(haram)^[6] Its variant “hacr,” pronounced similarly, has been adopted into Turkish as a legal term, meaning “restriction” or “prohibition of disposition over property.”

The phrase “hıcran mahcuran,” which we translate as “It is forbidden, forbidden!” is a Bedouin expression used when encountering someone they fear. It means, “Do not harm me! Harming me has been forbidden!”^[7] Apparently, on the day the polytheists (mushrikeen) see the angels, they will plead in desperation, much like the cowardly Bedouins. The fearsome nature of the day when angels descend for the infidels is described in other verses in different ways:

⁸And they said: “Why has an angel not been sent down to this prophet?”. Had We sent down an angel, the matter would have certainly been concluded. Then they would not have been given a respite.

(Al-An’am/ 8)

(Al-An’am/ 93)

^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”.

⁸We send down those natural forces only with the truth. They would not be then among those who are given respite.

(Al-Hijr / 6- 8)

^50,51If only you could see the forces in charge when they remind the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb one by one what they did in the past and what they failed to do while being obliged to, hitting their faces and backs: “Now, taste the punishment of the blazing fire! This is because of that which you have put forth with your hands. And surely, Allah is not the One Who treats unjustly to the servants at all”.

(Al-Anfal/ 50, 51)

A concrete example of angels’ descent in the past is narrated in Hicr 51–64, in the story of the people of Lut.

On the day the angels descend, it will not be a day of fear for the believers:

^30-32Surely, those who say, “Our Rabb is Allah” and become righteous; harbinger Ayat continuously descend upon them; “Do not fear, do not grieve. Rejoice on Jannah [Heaven/Paradise] that is promised to you. We are your guide, your helper and protector in the worldly life and in Akhirat [Afterlife]. In Jannah [Heaven/Paradise, there will be for you whatever you desire as an accommodation from 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. Whatever you ask will be for you there”.

(Fussilat/ 30-32)

Verse 23:

²³And We will prevent whatever deeds those who did not expect to meet Us have done and will convert into scattered dust particles.

A very important point is mentioned in this verse, and it is explained that the deeds of those who do not believe will be blown away like dust, that is, their deeds will not save them. This situation of the unbelievers is also reported in other verses:

^39,40And as for the infidels; those who have consciously denied the divinity of Allah and the fact that He is Rabb; their deeds are like a mirage in the desolate deserts that the one who is without water thinks it is water, but when he reaches it he can not find anything there. But he finds Allah beside him. Then, Allah pays his account fully. Allah is swift in accounting. Or it is like the deep darkness in a very deep, vast sea; waves cover it; and there is a cloud over it. Darkness upon darkness… Whomever he extends his hand, he can barely see it. And whomever Allah has not given the light, then there will be nothing from the light for him.

(An-Nur/ 39, 40)

¹⁶Those are the ones for whom there is nothing but fire in Akhirat [Afterlife]. And what they did and produced will be lost there. And that which they did will definitely be worthless.

¹⁷Then, are those who desire the worldly life like the one.

(Hud/ 16)

⁹¹Indeed, those who disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb and die while they are disbelievers; never will the whole capacity of earth of gold be accepted from any of them –even if they give it as ransom/compensation-. It is those for whom an unbearable punishment will be. And there will be no helpers for them.

(Al-i Imran/ 91)

¹⁸The example of infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb is that their deeds are like ashes which the wind blows forcefully on a stormy day. They are unable to keep anything from what they earned. This is what is extreme astray.

(Ibraham/ 18)

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.

(Kahf/ 105)

Verse 24:

²⁴The companions of Jannah [Heaven/Paradise] will, on that day, be better in their abode and finer in the places to rest.

After explaining the situation of the unbelievers, this verse explains the situation of the believers. Such a comparison will appear in verses 66 and 76 below.

This verse, which describes the situation of the believers, is also mentioned in the 15th verse, “Is this better as a return and a place to go, or is it the eternal paradise promised to those who have taqwa?” It constitutes the answer to the question that Almighty Allah made his messenger ask: “The companions of Paradise are very good in terms of a place to stay that day, and it is more beautiful in terms of a place to rest.”

It is stated in another verse that the status of the companions of Paradise and the Companions of Hell will not be the same:

²⁰Not equal are the companions of the fire and the companions of Jannah [Heaven/Paradise]. The companions of Jannah [Heaven/Paradise] are those who are the attainers.

(Al-Hashr/ 20)

Verses 25–29:

²⁵And on that day, the sky will be split open with clouds and angels [rays, radiation and meteors] will be sent down in successive order.

This group of verses warns of the terrifying scenes of the Day of Resurrection that await the infidels, vividly portraying the regret they will experience.

The Qur’an contains hundreds of verses depicting the scenes of the Resurrection, the Day of Judgment, and Hellfire.

²¹⁰Do they expect that Allah should come in the shadows of clouds, forces of the nature [rays, radiation and meteors] should come and then the matter is concluded? Yet, all matters are returned only to Allah.

(Al-Baqara/ 210)

^12-16And indeed, We formed human from a chosen clay/elements. Then We made him a drop of semen in a very firm lodging. Then We formed an embryo from that drop of semen. Then We formed a piece of flesh from that embryo. Then We formed bones from that piece of flesh. And at the end, We clothed those bones with flesh. Then We assembled him in another formation. How generous is Allah Who is the best of those who form! Then indeed, you will die after these. Then you will definitely be resurrected on the day of Qiyamat [Resurrection].

(Al-Mu’minun/ 12-16)

In verse 27, the phrase “the wrongdoer/ zalim” includes the definite article “al-”, which suggests that it might refer to a specific individual. Indeed, classical works and records of the circumstances surrounding the revelation of this verse identify this wrongdoer as ‘Uqbah ibn Abi Mu‘ayt. It is noted that he prevented his companion and close associate, Umayyah ibn Khalaf, who showed an inclination toward embracing Islam, from becoming a Muslim.^[8] Both individuals were killed during the Battle of Badr.

However, despite the presence of the definite article “al-”, it is also possible to interpret the phrase as referring to a general category rather than a specific individual. This is because, according to general principles of logic, “Attributing a ruling to a characteristic indicates that the characteristic is the cause of the ruling.” In this context, the wrongdoer biting his hands in regret is due to the zulm (wrongdoing or shirk) he committed. Therefore, when the cause/illet is general, the ruling/hukm should also be general. Thus, the ruling applies universally to all wrongdoers who engage in such actions. The specific historical incident does not exclude the general applicability of the verse’s message.

The message is a universal call to deter everyone from wrongdoing, particularly shirk, and this can only be achieved through a general interpretation of the verse.

Verse 30:

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

This verse conveys the Prophet’s testimony on the Day of Resurrection, where he will complain that his people abandoned the Qur’an.

As previously discussed in the analysis of Surah Al-Mursalat, all messengers—both human and angelic/revelation —will testify for or against their people during the grand judgment on the Day of Resurrection.

^11-13and when the messengers, who are to witness, are assigned the time for witnessing on the “day of Distinction”, for which they have been kept hold,

(Al-Mursalat/ 11-13)

⁶⁹And the area on that day will shine with the light of your Rabb, the book will be placed, prophets and witnesses will be brought and it will be judged between them in truth. And they will not be treated unjustly.

(Az-Zumar/ 69)

⁴¹How will it be when We bring a witness from every people and bring you as a witness over them?

(An-Nisa/ 41)

^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!

²⁴He will say: “I wish I had prepared for this life of Akhirat [Afterlife] of mine!”

^25-26That day, no one will punish as the punishment of Allah and no one will bind as His binding.

(Al-Fajr/21-26)

In the verse under discussion, the use of the past tense verb “said” (qala) serves as an emphasis and affirmation of the certainty of the event, indicating that it will indeed occur as stated. Accordingly, it is understood that, on the Day of Resurrection, when the Prophet is called upon to testify, he will complain about those who abandoned the Qur’an by saying, “O my Lord, indeed my people have taken this Qur’an as something to be abandoned.”

This testimony about the abandonment of the “Reminder” (Dhikr) is not exclusive to the Prophet but will also be made, as stated in verse 18, by the false gods that people had fabricated.

The word “mahjūr” used in the verse has multiple meanings in Arabic. However, considering the context of the passage, its meaning in this verse can be understood as: “My people did not regard the Qur’an as significant. They neither accepted it nor followed it. Instead, they treated it with mockery and ridicule.”

Verse 31:

³¹And thus, We made an enemy from among the sinners for every prophet. And sufficient is your Rabb, as a guide and a helper.

In the first verses of the surah, our Lord referred to the polytheists’ attacks, labeling them as “misguided/deviant” and “incapable of any meaningful path”. Here, He consoles His Messenger, saying, in essence: “Just as you face hostility, so did the messengers before you. Every prophet had enemies among the sinners. Be patient, for Allah is your ultimate guide and helper.”

A similar statement is found in Surah Al-An‘am:

^112,113Thus, for every prophet We made his concealed-apparent devils an enemy: Some of these inspire/whisper to some other alluring words so that, hearts of those who did not believe in Akhirat [Afterlife], due to their indulgence into the allurement of the worldly life, may incline towards them, they may be content of them and do what they were doing. –And if your Rabb had willed, they would not have done it. Then, leave them and that which they invent!-

(Al-An‘am / 112-113)

Verses 32, 33:

³³And for every matter they bring you, We indeed bring you the truth and the best explanation.

These verses are a continuation of verses 4–8, addressing another doubt raised by the infidels about the Qur’an and providing a response to it. The conjunction “and” (wa) in verse 32 links these two groups of verses, forming the following paragraph:

⁵And they said: “The Qur’an is the legends of the former ones written down; and these are being dictated to him day and night/continuously”.

⁶Say: “The One Who knows the secret within the heavens/universe and the earth has revealed it. Indeed, He is the One Who forgives, shows mercy”.

³²And they said,

“Why has the Qur’an not been revealed to him all at once?”.

In verse 32, the infidels used the fact that the Qur’an was not revealed all at once as an excuse for their disbelief. The response is provided: “We revealed it in parts so that We might firmly establish it in your heart.” This reasoning reflects profound wisdom, as illustrated by the following points:

Considering this answer of our Lord, the following logical reasonings can be made:

Ease of Memorization and Preservation
If the Qur’an had been revealed all at once,capturing it, i.e. writing it down and memorizing it would have been extremely difficult, leading to errors and confusion.

Encouraging Constant Engagement

A person who possesses a complete book may rely on having it physically available and feel less inclined to memorize it. Allah wanted the Prophet to read and memorize the Qur’an frequently, ensuring accuracy and deep familiarity, which is why it was revealed in parts.

Facilitating Gradual Implementation

Had the Qur’an been revealed all at once, learning and adopting its rulings would have been burdensome for people. By revealing it in stages, Allah introduced the religious commands and prohibitions gradually, making it easier for people to follow them.

Providing Contextual Guidance

The Qur’an was revealed in response to people’s questions, needs, and events, allowing individuals to gain deeper insight. Its gradual and event-driven revelation not only demonstrated its eloquence but also added the element of foretelling the unseen. With each answer and solution it provided, people learned the truth through lived experiences, which enhanced their understanding, knowledge, and perspectives.

Repeated Challenges to the Infidels

If the Qur’an had been revealed all at once, the Prophet would have presented it to the infidels as a single challenge. By revealing it in parts, he was able to challenge the infidels repeatedly with each new revelation, proving time and again that they could not produce even a single verse like it. This ongoing process reinforced the Qur’an’s magnificence in both the Prophet’s heart and the hearts of the infidels.

ترتيل The concept of Tartīl

The word “ترتيل tartīl” means “the beauty of the arrangement of something”. This word in the language of the Bedouin means “one thing not to mix with the other, not mixed with each other like a comb tooth, not mixed”. This is the opposite of being firm, dense or jumbled. For example, “tartīl” of teeth means “tooth sparsely arranged and lined up”, and this word is also used in the meaning of “beautifully arranged teeth” in Arabic.^[9]

In the social field, “tartīl”; It means “the word and the words are arranged one after the other, one by one, slowly and slowly, one by one”. According to this, the tartīl of the Qur’an means “preserving the order of the Qur’an as it was revealed, not mixing one division(nejm) with another divison (nejm)”.

How the Qur’an was sent down and how it should be read is explained in the Qur’an as follows:

¹⁰⁶And We have divided the Qur’an into divisions so you may learn and teach to the people in accordance with the expectations and We have sent it down progressively!

(Al-Isra/ 106)

This demonstrates that the Qur’an should be recited and taught in its original order of revelation, arranged and classified into coherent passages (necms).

In verse 32, our Lord declares that He revealed the Qur’an in a “tertil” manner—that is, everything was sent down in its proper order, without confusion, and in a well-organized fashion. In the initial revelations to the Prophet [as in Surah Muzammil, verse 4], the Qur’an’s “tertil” was also commanded, meaning that the divisions were to be kept in precise order and not intermingled. Despite this, unfortunately, the current mushaf in our possession is not in tertil. We sincerely and honestly believe—and have emphasized this on numerous occasions—that those devoted to the Qur’an should conduct in-depth studies of it, arranging the Qur’an division by division and compiling it into a mushaf based on its true divisions, beyond the conventional understanding of surahs today. We hope and expect this effort from them.

The arrival of the Truth

Through the expression in verse 33, “We have indeed brought you the truth and the best explanation for every issue they present to you,” our Lord has unequivocally demonstrated the corruption in the views of the polytheists. In essence, our Lord states: “We bring forth the truth, and when the truth comes, falsehood vanishes. Whenever they propose absurdities, We send forth the truth to crush them and eliminate such nonsense.”

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)

¹⁰⁵And only with the truth We have sent down the Qur’an and it has descended only with the truth. And We have made you a messenger only as a bringer of good tidings and a warner.

(Al-Isra/ 105)

The Best Exegis/Explanation

The root of the word “تفسير Tafsir” is the word “فسر fasr”. The word “fasr”, which means “to explain, uncover what is concealed.” Initially, the term was used in the medical field to mean “the examination of urine by a physician.” As a matter of fact, the word “تفسرة tafsirah”, which is another derivative of this root refers to the sample of urine analyzed to diagnose diseases.^[10]

Physicians, by examining this “tafsirah,” would identify and explain the causes of illnesses.

Consequently, the term “fasr” came to mean “explanation” or “unveiling what is hidden.” Its verbal noun “tafsir” thus carries the meaning of “conducting a thorough investigation” or “providing a detailed explanation.”

Hence, the word “tafsir” signifies the process of making comprehensible what was previously unclear, obscure, or perplexing. The verses of the Qur’an, by addressing and clarifying various issues and problems in the most effective manner, are therefore the best exegesis.

Verse 34:

³⁴Those who will be gathered in Jahannah [Hell] on their faces; yes they are the ones who are the worst in position and the most astray in way.

This verse refers to those who turn away from the remembrance of Allah (the Qur’an) and those who confront His messenger with countless weak excuses. It serves as a direct reference and a final warning about their condition in the Hereafter. A similar warning is found in Surah Isra:

^97,98And whomever Allah guides, he is the one who follows the righteous path. And whomever Allah leads astray, you will not find a familiar who is helper, protector, guide for him from among those that are inferior to Allah. And We will gather them on the day of Qiyamat [Resurrection] on their faces as they are blind, dumb and deaf. Jahannah [Hell] is their final destination. Every time Jahannah [Hell] subsides, We will increase the fire to them. This is their recompense because they concealed Our Ayat/evidences/signs and said: “Will we be resurrected with a new formation when we have become pile of bones and crumbled dust?”.

(Al-Isra/ 97.98)

Verses 35, 36:

³⁵And surely We gave to Moses the Book and appointed his brother Aaron as his assistant and supporter.

³⁶Then We said: “Go to those people who deny Our Ayat!”. Ultimately, We destroyed with a complete destruction those people who denied Our Ayat.

In this part of the surah, a few stories from the past are mentioned and a lesson from history is asked to be taken, and firstly, the story of the prophet Moses is mentioned. The story of the prophet Moses, who was the closest to the addressees of the Qur’an in terms of time, took place in detail in Surah A’raf, and some events that were not included in A’raf were reported in Surah al-Qasas.

Verses 37–40:

³⁸And We destroyed and demolished the people of Ad, Thamud, companions of Ress and many generations between them.

³⁹And We presented to all of them examples and destroyed them all.

The Term “Gark” (غرق)

The term “gark” is commonly understood as “drowning in water.” However, ancient lexicons indicate that its general meaning is simply “sinking” and can be applied in phrases like “sinking into water, debt, or calamity.”

In this context, the “sinking” of the people of Nuh refers not to drowning in water but, as explained in Surah Saffat/76, to being overwhelmed by calamity, disgrace, and torment. According to Surah Hud/39, this was a punishment of humiliation:

^38,39And he was constructing the ships, some of the chiefs among his people were ridiculing him every time they passed by him. Noah said: “You ridicule us but we will ridicule you just as you ridicule us”. – You are going to know to whom that humiliating punishment will come and upon whom that perpetual punishment will descend –

(Hud / 38-39)

⁷⁵And indeed, Noah called us and supplicated. –And how excellent responders We are!- ⁷⁶And We saved him and his family, those who were close to him, those who believed from that great affliction. ⁷⁷And We made his descendants those who remained.

(As-Saffat / 75-76)

In summary, Nuh and his followers were saved from a great calamity and the punishment of humiliation by being in the “Rescue Ship”—that is, adhering to the religion of monotheism (Tawhid/Islam).

The nations briefly mentioned here were well-known to the Arabs, who had heard their stories and even seen their remnants during their journeys to the north and south. These nations, whose stories are detailed in earlier Surahs, are briefly named here to serve as a reminder and indirect warning to the deniers.

Verses referring to the remnants of ancient nations that the Arabs encountered are also found in:

¹³³Surely, Lot was among the messengers that were sent as well.

^134-136When We saved him and all his family, except for unfortunate woman who remained within those remained behind and are destroyed. Then We manipulated/destroyed the others.

^137,138And surely, you pass by them in the morning and at night. Do you still not reason?

(As-Saffat/ 133–138)

^78,79The companions of the Thicket were the ones who did wrong; acted against their own good by associating others with Allah and We took retribution from them/established justice by seizing and recompensing them. Both of them; the people of the Thicket and Lot are on a clear road.

(Hijr/ 79)

Verses 41, 42:

The cynical attitudes of the polytheists described in these verses are also mentioned in other verses of the Qur’an:

³⁶And when the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb see you, they only ridicule you; “Is it this who mentions your deities?”. Yet they are the ones who consciously deny the remembrance of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created], His reminder, the Book, the Qur’an.

(Al-Anbiya/ 36)

³²Indeed, messengers before you were ridiculed too. And I gave respite to the infidels; those who consciously deny/disbelieve in My divinity and the fact that I am Rabb. Then I seized them, and how was My punishment!

(Ra’d/ 32)

Furthermore, this topic is also addressed in verses 10 of Al-An’am, 10 and 11 of Al-Hijr, 41 of Al-Anbiya, and 6–8 of Az-Zuhruf, while it is elaborated in greater detail in the Surah Al-Humazah, alongside the fate of the mockers.

The perseverance shown by the infidels in their own religion is explained with the following expressions in Surah Sad:

^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/6-8)

Verses 43, 44:

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.

These verses reveal that the infidels destroy their eternal lives for temporary gains and drag themselves into destruction. It also highlights that, by failing to use the intellect given to them, the infidels are in a worse state than animals, due to not using the blessing of reason given to them.. While animals act based on instincts to meet their basic needs and can distinguish between benefits and harms, human beings, who are endowed with mental and physical faculties, are unable to discern what is beneficial or harmful for them. This shows that such people are in a state lower than four-legged animals. Our Lord had already made this characterization in Surah Al-A’raf:

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.

(Al-A’raf/ 179)

It is possible to further deepen the comparison between the infidels and animals:

– The situation of the deniers who blindly follow their passions is similar to the situation of the animals who do not know whether they are being taken to the pasture or to the slaughterhouse by their drivers. Because such people do not know where they are being dragged to, whether they are going to disaster or salvation. The difference is that animals have no mind and have no responsibility for where they are taken. The fact that humans, endowed with the blessing of reason, behave like animals makes their situation much worse than that of animals.

– Animals; they distinguish between those who treat them well and those who treat them badly; they seek what is beneficial to them and flee from what harms them; They recognize the one who feeds them and looks after them and they obey him. As for the deniers; they do not distinguish between the favors bestowed upon them and the evil of their enemy, Satan; They demand the greatest of benefits, and they do not avoid the punishment of the Hereafter, which is the greatest of harm; they do not obey and thank Allah, who keeps them alive in this world, watches over them and warns them for their own good.

– Animals cannot act consciously because they are ignorant. But the unconscious behavior of knowledgeable people shows that they are perverted from animals.

– It does not harm anyone if animals do not have knowledge. But people’s ignorance is a source of great harm. Because ignorant polytheists try to make Allah’s way crooked and mislead other people from Allah’s path.

– Due to the characteristics of animals in their creation, it cannot be expected from them to research a subject and have knowledge about it. But people have the opportunity to do all kinds of research and learn about things they don’t know. Here, deniers are inferior to animals because they reject the ready-made information presented to them on the platter, let alone doing research.

– Animals are not punished for their ignorance. But the infidels will be punished for this reason.

The inevitable and terrible outcome of the infidels behaving like animals is clear. The purpose here is not to stop warning the infidels, but to reprimand them once again by condemning their behavior.

The expression “Do you think you can be his guardian?” is evidence of how much effort our Prophet exerted to guide the polytheists toward monotheism/ tawhid and is also a form of consolation from our Lord. Such consolations were made many times:

⁷The infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb; there is a severe punishment for them. Those who believed and did amendatory deeds; there is a forgiveness and a great reward for them. ⁸Then, is the one to whom his evil deed has been made attractive so that he sees it good? Surely, Allah leads astray whomever He wills/whoever wills and guides whomever He wills/whoever wills. Therefore, do not let yourself bother with longing/sorrow over them. Indeed, Allah knows best what they do.

(Fatir/ 7, 8)

45–47. Verses:

⁴⁷And He is the One Who has made the night a clothing and the sleep a comfort for you. And He is the One Who has made the day a spreading.

In the previous paragraph, Almighty Allah emphasized that despite being endowed with the blessing of reason, the infidels persist in the thoughtless and irresponsible behavior of associating partners with Him (shirk), making them even more base than animals. In this group of verses, Allah draws attention to the “shadow,” which is associated with the Sun, as one of the laws He has placed in the universe to introduce Himself.

Using the shadow as a means of illustration for people living in an arid, desert-covered region like Arabia carries a subtle significance, as these people are the ones who can best appreciate the value of shade in the world. It is implicitly stated to them:

“The evidence for the stretching and contracting of the shadow is the Sun. If the variations in the shadow’s length observed on Earth did not occur—if sunlight came continuously or if the Earth remained entirely in shadow—life as it is now would become impossible. Thus, the stretching and contracting of shadows is proof that the order necessary for life on Earth is maintained. This order is not by chance; it is the work of the Wise (Hakim) and All-Powerful Creator. Therefore, you should reflect upon and investigate the benefits of shadows in your daily lives and recognize the power that has established this magnificent system.”

Verses 48, 49:

In these verses, the roles of wind, clouds, and rain within the system established by our Lord on Earth are highlighted, as well as two vital functions of water in our lives: giving life and cleanliness. Concerning water, which is an essential need for all living beings on Earth (humans, animals, and plants), our Lord places significant emphasis, sending down numerous verses about it:

In these verses, the role of wind, cloud and rain in the order established by our Lord on earth is expressed, and the two important functions of water on our lives are mentioned: finding life and cleaning… He stopped and sent many verses:

²⁴And again, among His Ayat is that He shows you the lightning to give you fear and hope. And He sends down a water from the sky and He gives life to the earth after its lifelessness with it. Indeed, there are many evidences/signs in this for a people who will use their reason.

(Ar-Rum/ 24)

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.

(Ar-Rum/ 50)

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.

(Al-A’raf/ 57, 58)

¹⁶⁴Indeed, there are evidences/signs for a people who reason in the formation of the heavens/universe and the earth, the alternation of the night and the day,

the ships that sail through the sea with that which benefits the people,

that Allah sends down a water from the sky and gives life to the earth after its lifelessness with it,

dispersing of every moving creatures on the earth,

directing of the winds,

the cloud that is ready for the command between the sky and the earth.

(Al-Baqara/ 164)

The same topic is referenced in Surah An-Naml (63), Surah Fatir (9), Surah Al-Jathiya (5), and Surah Ash-Shura (28).

It is also mentioned in Surah Qaf (9). The subject of rain reviving a dead land is discussed in detail in scientific and technical literature.

Verses 53, 54:

⁵⁴And He is the One Who has formed a human from water/liquid and made lineage for him and blood relation by means of marriage. And your Rabb is competent over everything.

In these verses, our Lord draws attention to one of the natural laws in creation. According to this, bitter and sweet waters do not mix due to a barrier placed between them. Our Lord has mentioned this law in other verses as well:

⁶¹Is that which they associate with Allah better or the One Who made the earth a shelter, formed rivers within it, placed firmly set mountains for it and placed a barrier between two seas? Is there any other deity with Allah? Quite contrary, most of them do not know.

(An-Naml/ 61)

¹⁹He released the two seas to meet. ²⁰There is a barrier between them, they do not mix together.

²¹Then you two, which of what your Rabb is capable of; His unique power, unequalled blessings do you deny?

(Ar-Rahman/ 19–21)

This law enables the evaporation of water from seas, lakes, and swamps—cleansed of minerals present in the water mass—allowing the evaporated water to return to the earth as fresh water, suitable for drinking and agriculture, and contributing to the formation of underground water reserves. It also explains the various currents present within oceans. This topic is covered in detail in scientific and technical literature.

The Rector of the New York Academy of Sciences and former member of the United States Board of Scientific Investigations, A. Cressy Morrison, states:

“The moon is 240,000 miles away from us. The tidal phenomenon that occurs twice a day reminds us of the moon’s presence in a very gentle manner. The gravitational pull of the moon causes oceanic swells, which in some places rise as high as 18 meters. Even the earth’s crust shifts outward by a few centimeters twice a day due to this pull. These events seem somewhat regular to us, yet we fail to grasp the immense force capable of raising the entire ocean’s surface by several meters and shifting the seemingly solid crust outward by centimeters.

Mars also has a small moon, only 6,000 miles from its surface. If our moon were at a similar distance—say, 50,000 miles instead of its current distance—the gravitational pull would cause such massive tidal waves that regions beneath the sea level would be submerged twice a day under water powerful enough to erode mountains. In such a case, there might not have been mountains rising swiftly enough from the depths. This pressure could cause the earth’s crust to crack, and the atmospheric turbulence would lead to daily hurricanes.

If we imagine the complete erasure of mountains, then the depth of water over the earth’s surface would be about 1.5 miles. Life, in that case, would likely exist only in the depths of a boundless ocean.

However, the hand governing this universe has released the two seas yet placed an insurmountable barrier between them, arising from both their properties and the structure of the universe. The meticulously preordained and harmoniously functioning plans of the universe are implemented by the exalted Creator, who performs every task wisely and governs everything with wisdom.

Such an orderly and consistently functioning system cannot be a coincidence. All these are brought about by the will of the exalted Creator, who created the universe for a purpose, governs it with precise and firm laws, and endowed it with properties to fulfill that purpose.”^[11]

The miraculous information provided in the fifty-third verse was highlighted worldwide on August 6, 2013, with detailed reports and images published in the media: A freshwater river flows at the bottom of the ocean off the coast of Mexico’s Yucatan Peninsula. The underwater river, called “Cenote Angelita” (meaning “Little Angel” in Spanish), can be reached with a 15-minute dive from the Tulum archaeological site in southern Mexico. A thin layer of hydrogen sulfide separates the freshwater of the river from the salty seawater. Plants and leaves along the riverbank contribute to the surreal underwater scenery. The fact that this reality, discovered in the twenty-first century, was revealed in the Qur’an fifteen centuries ago is one of the proofs that the Qur’an is a book sent by Allah.

The Power of Your Lord is Sufficient for Everything

In verse 54, our Lord informs us that He created humans from water and established kinship and familial bonds among them, thereby emphasizing that humans are social beings. The kinship and familial bonds that give humans their social character are established through two exceedingly small but intricately planned reproductive cells that carry all the characteristics of the parents. When these two cells combine, they form a new cell that carries the traits of both the mother and the father, thus establishing a lineage. This new lineage creates bonds of kinship between individuals of different families, giving rise to familial ties.

The continuity of life granted to humanity by Allah and the ability of humans to live as a society are events often regarded as mundane. However, upon examination, it becomes evident that the extraordinary planning involved in this process and the remarkable stages of its realization serve as sufficient evidence of the omnipotence of our Lord.

Some explanations regarding the hereditary traits hidden within the small cells of parents are as follows:

“Male or female, every cell contains chromosomes and genes [the carriers of heredity]. The chromosome is a small and faint nucleus containing genes. Genes are the primary determinants of the fundamental traits of any living being or human. The cytoplasm, which includes the chromosomes and genes, consists of astonishing chemical compositions. Despite being extremely small, genes, the carriers of heredity, are responsible for the personal characteristics, spiritual states, colors, and genders of all people living on earth. If all the genes were brought together, their total volume would be less than that of a gemstone in a ring.

These incredibly tiny genes, visible only through a microscope, are the absolute keys to the characteristics and traits of all humans, animals, and plants. The totality of the personal traits of two billion people fits into a space no larger than a ring stone. Yet, these indisputable facts remain undeniable.

As the fetus develops step by step, transitioning from a drop of fluid (protoplasm) to its gender being revealed, it narrates a registered history. This history is preserved and expressed through the atomic arrangements in the genes and cytoplasm.

Genes, which consist of the microscopic arrangements of atoms in hereditary cells found in all living beings, act as an archive preserving the creation project, the remnants, and the characteristics of all living entities. Genes govern all aspects of plants—roots, stems, leaves, flowers, and fruits—as well as the shapes, skins, hairs, and wings of animals, including humans.”^[12]

Verse 55:

At the beginning of the surah, in verse 3, a topic mentioned earlier is revisited in this verse. Infidels are reproached for pursuing things that cannot bring them benefit or harm, and their behavior is described as “taking a stand against their Lord/to be against your Rabb.” A similar verse is found in Surah Ya Sin:

⁷⁴And they have taken deities/gods from among those that are inferior to Allah so they may be helped.

⁷⁵They are not able to help them. Yet, those who take so-called gods are soldiers who are ready for them.

(Ya Sin/ 74, 75)

Verses 56, 57:

⁵⁶And We have sent you only as a bringer of good tidings and as a warner.

⁵⁷Say: “I do not ask any payment for this. I only and only want that whoever wills might take a path towards his Rabb”.

In these verses, the Prophet is advised on how to respond to the rebellious, ungrateful, and stubborn polytheists. He is reminded of his boundaries and consoled by the fact that his duty is merely to deliver the message as a warner and bringer of glad tidings. He does not seek any compensation for this responsibility. Therefore, he need not hold himself accountable for the actions of the infidels. The Lord commands His messenger to state that his sole desire is for people to turn toward Allah.

It is evident from the verses in Yusuf/104, Shu’ara/109, 127, 145, 164, 180; Saba/47; Ya Sin/21; Sad/86; Yunus/72; Hud/29, 51; Shura/23; Qalam/46; and Tur/40 that Allah did not allow any prophet to demand compensation for their mission. Hence, it is impossible for the Prophet to ask for any payment, including a request to honor or show affection toward his relatives. Such a demand would also be a form of gain or benefit.

Despite this, under the influence of hundreds of unfounded reports claiming that the Prophet asked for love toward his close relatives and Ahlul Bayt, an exception has been added to verse 57 of this surah and verse 23 of Surah Shura. In many interpretations, the phrase in Surah Shura 23, “I ask for nothing but love in proximity”, has been rendered as, “I ask you to love my relatives and Ahlul Bayt.” However, there is no possessive term or indication in the verse suggesting such ownership. The expression instead means, “That you seek the path to Allah and foster love for the sake of closeness to Him.”

The contrary interpretation—that the Prophet made a request on behalf of his relatives—is impossible, as such a demand would contradict the principles of prophethood. Moreover, as can be understood from the context and wording of the verses, the addressees are infidels. It would be senseless to expect any compensation or reward from them, as they reject the Prophet and fiercely oppose him. In an environment of such intense conflict, it would be highly illogical for one side to ask the other to love their relatives.

The fact that messengers do not demand any compensation for their duties is a genuine proof of their prophethood. This is because messengers not only fulfill their responsibilities without seeking any personal benefit but also go beyond that by abandoning their comfortable lives, leaving all their affairs behind, enduring being labeled as madmen, liars, or sorcerers, risking the severance of ties with their disbelieving relatives, and enduring significant persecution.

It is inconceivable for someone who is not a true messenger to undertake all of this for the sake of temporary gains. On the contrary, a person who falsely claims prophethood to become a ruler or leader would align themselves with societal preferences by accepting and exploiting their traditions and prejudices.

However, as we learn from the Qur’an, the Prophet did not merely undermine such prejudices at their core but also demolished the primary foundation that allowed his tribe to wield influence and authority over Arabian idolaters.

Verse 58:

In this verse, after it is commanded not to request anything from mortals or rely on them, it is declared that the only entity worthy of reliance is the Ever-Living (الحىّ Hayy) [Allah]. This is because the idols to which the polytheists entrust themselves are incapable of bringing even the slightest benefit to their followers; they are all mortal, and those who rely on mortal beings are inevitably destined for constant loss.

“Reliance/trust” (tawakkul) is briefly defined as “placing the outcome of an affair in the hands of the Trustee (Allah), who sustains, protects, and provides for all existence, after taking all necessary precautions with determination.” It is a command from our Lord to the believers.

⁹He is Rabb of the east and the west; of all directions. There is no deity except Him. Therefore, know Him as the One Who “arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it¹⁷”!

(Al-Muzzammil/ 9)

¹²³And belongs only to Allah that which is unseen, unheard, unfelt, the past and the future of the heavens/universe and the earth. And all matters will be returned only to Him. So, worship Him, rely on Him. And your Rabb is not apathetic to, unaware of your what you do.

(Hud/ 123)

²⁹Say: “He is the One Who shows great mercy on the earth to all living beings that He created. We have believed in Him and relied only on Him. Then, you will soon know who is in an explicit astray”.

(Al-Mulk/ 29)

Verse 59:

As we analyzed in the interpretation of verse 38 of Surah Qaf, the expression “six days” in the verse means “six periods.”

ISTIWA

The expression “arsh istiwa,” which is mutashabih/allegorical, literally means “to establish upon the Throne,” and figuratively, “to possess the highest authority, to hold the greatest power.” Since it is clearly stated in many verses and is rationally established that Allah is beyond physical space, it is impossible for the literal meaning of the words in this expression to be intended. Therefore, Allah’s “istiwa upon the Throne” signifies that Allah holds the highest position and possesses the greatest power.

The phrase “ask the Khabeer” in the verse—although it might seem plausible to interpret it as “ask Allah,” since one of Allah’s names is “Khabeer” (the All-Aware)—does not align with the flow of the verse. This is because the explainer here is Allah Himself, the Khabeer, and it would not be fitting for Allah to say “ask Allah” after providing an explanation.

In this verse, which reveals other attributes of the Immortal (Hayy) and Reliable Allah, we believe that knowledgeable individuals are referenced as witnesses to these attributes of Allah. Additionally, we interpret the term “Khabeer” (the All-Aware) in the verse to refer to the knowledgeable scholars of the People of the Book. Indeed, as understood from verse 43 of Surah Nahl—“ask the People of the Dhikr ”—the creation of the heavens and the earth in six days is known by the scholars of the People of the Book, who derived this knowledge from their scriptures.

The Bible states:

¹¹“For I, the LORD, made the heavens, the earth, the sea, and all that is in them in six days, and rested on the seventh day. Therefore, I blessed the Sabbath day and made it holy.”^[13]

However, the expression in the Bible, “rested on the seventh day,” is corrected by the Qur’an as follows:

³⁸And indeed We formed the heavens/universe, the earth and all that is in between them in six phases. And no weariness touched Us.

(Qaf/ 38)

Verse 60:

This verse highlights the arrogant attitude of the polytheists, who found the attribute of “the Most Merciful” (emphasized in verse 59) unfamiliar. This behavior of the polytheists is similar to that shown by Pharaoh towards Prophet Moses:

²³Pharaoh said: “What is that which you say Rabb of all universes?

(Ash-Shu’ara/ 23)

In fact, the polytheists’ statement, “What is the Rahman?” stems from their rebellion. The disbelievers of Mecca were not ignorant of “the Most Merciful” as a tribal deity, according to their understanding:

¹¹⁰Say: “Call Him Allah or call Him Rahman [the One Who shows great mercy on the earth to all living beings that He created]. With whatever thing you call Him, the best names belong only to Him. Do not fulfill your Salah [supporting financially and spiritually; striving to enlighten the community] openly nor secretly; whispering. And seek a way between them”.

(Al-Isra/ 110)

The issue of the Meccan polytheists with “the Most Merciful” was not due to ignorance but rather their arrogance and rebellion, as the verse indicates that they will be punished for such behavior. If their opposition to “the Most Merciful” had been merely due to ignorance, Allah would have explained His attribute gently. Moreover, historical evidence shows that the term “Rahman” had been used for Allah since ancient times, further proving the polytheists were not unfamiliar with the name “Rahman”.

Regarding this, the observations of Maududi are summarized as follows:

It must be noted that the light of true faith first spread in Arabia through the Prophets Hud and Salih, who lived in prehistoric times. They were followed by Prophets Abraham and Ishmael about 2,500 years before the Prophet Muhammad (peace be upon him). The last prophet sent to Arabia was Prophet Shu’ayb, who lived 2,000 years before the Prophet Muhammad. This long duration explains the statement that no warner had come to these people for a long time, meaning not that no prophet was ever sent but that they had not received one for a long time.

A pertinent question arises: If no prophet was sent to the Arabs for centuries before Muhammad, how could the people of ignorance (jahiliyyah) be held accountable? The answer lies in the fact that although they lacked detailed knowledge of true faith, they were not entirely unaware of monotheism. No prophet taught idol worship; this truth remained evident in the traditions passed down from previous prophets and in the teachings of Moses, David, Solomon, and Jesus (peace be upon them), who were known to the Arabs.

Furthermore, Arab traditions acknowledged that the original religion followed by their ancestors was the faith of Abraham, and idolatry began with Amr bin Luhayy. Even during widespread polytheism, there were those who rejected idolatry and upheld monotheism. These individuals, known as “Hunafa” (upright monotheists), included notable figures such as Quss bin Sa’ida al-Iyadi, Umayya bin Abi al-Salt, and Zayd bin Amr bin Nufayl, Suveyd bin Amr al-Mustalikî, Vaki bin Salame bin Zuhayr al-Iyadi, Amr bin Jundub al-Juheni, Abu Kays Serme bin Ebi Enes, Zayd bin Amr bin Nufeyl, Varak bin Nevfel, Osman bin al-Huvaris, Ubeyde bin Jahsh, Amir bin ez-Zerb el- Advanî, Allaaf bin Şehab et-Temimi, El-Mutelemmis bin Umayya al-Kinani, Zuhehyr bin Abu Selma, Halid bin Sinan bin Gays el-Absî, Abdullah b. Kudai… among others.

These people openly preached tawhid as the basis of creed and said that they were separate from the religion of the polytheists. Obviously, they arrived at this understanding through what remained of the prophets’ instruction. Moreover, it was discovered in Yemen as a result of modern archaeological research. The texts of the 4th and 5th centuries reveal that there was a monotheistic religion at that time.

These individuals openly proclaimed monotheism (tawhid) as the foundation of belief and declared their separation from the religion of the polytheists. It is clear that they reached this understanding through the remnants of teachings left by the prophets. Moreover, modern archaeological research in Yemen has uncovered texts dating back to the 4th and 5th centuries BCE, revealing the presence of a monotheistic religion in those times.

The followers of this religion recognized Ar-Rahman (the Most Merciful) and Rabb al-Samawat wa’l-Ard (the Lord of the heavens and the earth) as the one true God. Among the ruins of a temple, a text dated 378 BCE was found stating that the temple was built solely for worshiping the “God of the heavens” and the “Lord of the heavens.” Another text from 465 BCE contains clear references to the doctrine of monotheism. Similarly, in Northern Arabia, in the Zebed region between the Euphrates River and Qinnasrin, a text from 512 BCE was discovered with the words, “Bism-ilahu la izza illa lehu, la shukra illalehu” (In the name of God, there is no power except His, and no thanks except to Him).

All these findings demonstrate that the message brought by earlier prophets had not been completely forgotten before the advent of the Messenger of Allah (peace be upon him) and that numerous means still existed to remind people of this fundamental truth: “Your God is one God.”

History shows that in ancient times only a small group of Sabaeans worshiped only one God. Inscriptions found in Yemen as a result of archaeological excavations in our age indicate the existence of this small element. Approximately BC. Inscriptions dating back to 650 B.C. state that there were only houses devoted to the worship of Zu-semevi or Zu-semavi (i.e. Rabb es-Sema! Lord of the skies) in the Sabaean kingdom. In some places, this deity is referred to as Meliken zu-semavi (Malik of the Heavens). This legacy of the Sabaeans continued to live on in Yemen for centuries. M.S. In an inscription dated 378, there is the expression “Ilah zu-semavi” (this temple belongs to the god zu-semavi). M.S. An inscription dated 465 contains the following expression: “Bi-nasr ve riza ilah-in bel semin ve ardin (with the help and consent of the God who is the owner of the heavens and the earth). It is used in the form of the help of the Rahman).^[14]

Classical sources also note that verse 60 was revealed concerning Abu Jahl.^[15] It is narrated that when the Prophet said, “Prostrate to the Most Merciful,” Abu Jahl responded, “The Most Merciful is Musaylimah. How can you command us to prostrate to your rival, who also claims prophethood?” However, this account cannot be accurate, as the verse was revealed in Mecca during Abu Jahl’s lifetime, whereas Musaylimah emerged years after Abu Jahl’s death during the Medina period.

Verses 61, 62:

⁶¹Generous is the One Who formed constellations in the heavens/universe, placed therein an oil lamp and a luminous moon!

⁶²And He is the One Who makes the day and night follow each other for whoever desires to remember or repay for the blessings which he has been given.

In these verses, our Lord, after listing some of the blessings He has bestowed upon His servants, emphasizes the boundlessness of His generosity and invites those who wish to take heed and be grateful to benefit from this abundance and prosperity.

In addition to this invitation, the Genesis verses of our Lord are revealed and attention is drawn to the importance of the Sun, Moon and stars in human life. The place and significance of these celestial bodies in life is also mentioned in other verses:

⁵He is the One Who made the sun a shining light and the moon a reflected light and determined phases for the moon so that you may know the numbers and the count of the years. Allah formed this only in truth. He explains the Ayat in detail for a people who will know.

(Yunus/ 5)

^15,16Have you not seen how Allah formed the heavens/universe in layers and made the moon a light among them and the sun a lamp?

(Noah/ 15, 16)

And similarly in (A’raf/ 54, Ya Sin/ 40, Hijr/ 16.)

Verses 63–74:

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.

In the previous verses, open invitations were made to the servants so that they could benefit from Allah’s endless generosity, and it was mentioned that there were those who turned their backs on these opportunities. In verses 63–74, the qualities of those who heed this invitation and become servants of the Most Merciful are described, thus defining the ideal human model that everyone should strive to emulate:

They walk upon the Earth not with arrogance but with humility.The walking manner of the servants of the Most Merciful reflects their gentle nature, good character, and upright thinking, as they walk humbly. Walking arrogantly, on the other hand, is characteristic of oppressors.

³⁷And do not walk on the earth with arrogance and greatness! Indeed, you can not tear the earth away and you can not reach the mountains in height.

(Al-Isra/ 37)

¹⁸And do not puff out your cheeks to people, do not frown and do not walk arrogantly on the earth. Indeed, Allah does not like all those who are boastful and self-deluded.

(Luqman/ 18)

The manner of walking of pseudo-pharaohs, however, is described in the Surah of Qiyamat:

³¹However, he neither confirmed nor supported. ³²But he denied and turned away. ³³Then he went to those who were close to him, swaggering.

(Al-Qiyamat/ 31–33)

When ignorant people provoke them, they do not respond in kind but say only “Peace!”

The term “ignorant” in the verse does not refer to those who are illiterate or uneducated, but to rude and insolent individuals. The servants of the Most Merciful, when confronted with rudeness and insolence, simply wish peace upon such people and continue on their way without harboring resentment or seeking revenge.

IGNORANCE

In Turkish, this word is used in the sense of “lack of knowledge.” Its Arabic equivalent is “جهل” (jahl, jahiliyyah).^[16] In the Qur’an, it is mentioned 24 times with its derivatives.

Raghib al-Isfahani, a renowned authority on Qur’anic concepts, identifies three meanings of the word “jahl” based on the Qur’an:

First meaning is; The state of the soul being devoid of knowledge.

Second meaning is; Believing in something contrary to the truth.

Third meaning is; Acting contrary to what is right or required in a situation.^[17]

According to these meanings, the ignorance referred to in Islam is not about being illiterate or lacking knowledge in subjects like physics, chemistry, history, or geography. Rather, it is about believing in something contrary to the truth and acting against what is right. Indeed, the Qur’an refers to the beliefs and practices of earlier times (the religion of ancestors) as “ignorance.” Similarly, the Prophet did not teach people physics, chemistry, or similar subjects to free them from ignorance; instead, he taught them the truth, to believe in the truth, and to live by the truth.

The following are verses that describe ignorance in the Qur’an: (A’raf/138, 199, Hud/29, 46, Naml/55, Ahqaf/23, An’am/35, 54, 111, Baqarah/67, 273, Yusuf/33, 89, Zumar/64, Qasas/55, Ahzab/72, Nisa/17, Nahl/119, Hujurat/6, Al-i Imran/154, Ma’idah/50, Fath/26).

The Qur’an’s description of earlier beliefs and practices as ignorance excludes those individuals in these societies who recognized the truth and served only Allah. These individuals are praised in the Qur’an:

⁵²Those to whom We gave the Book before the Word [Wahy [Revelation]/the Qur’an] believe in the Word [Wahy [Revelation]/the Qur’an] as well.

⁵³And when the Word [Wahy [Revelation]/the Qur’an] was recited to them, they said: “We have believed in it. Surely, it is the truth sent by our Rabb. Indeed, we were those who were Muslims before it”.

⁵⁴They will be given their reward twice for they have had patience. And they eliminate the evil with the good and they spend from that which We have provided them for the cause of Allah/provide sustenance first for their relatives and then others.

⁵⁵And when they hear vain talk, they keep away from it and say: “What we do is only for us and what you do is only for you. Salam [health, peace, happiness…] be upon you! We do not seek the ignorant”.

(Qasas/ 52–55)

^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.

(Nisa/ 162)

Additional references on this topic: (A’raf/159, Ma’idah/82-84, An’am/114, Ra’d/36, Isra/107-109, Ahqaf/10, Ankabut/47, and Baqarah/121).

They Spend Nights in Prostration and Standing

With this expression, it is pointed out that the servants of Rahman are not spoiled. It is reported that these people did not stray from their servitude and always maintained their devotion to their Lord, despite Allah’s declaration that he was their guardian and that the fire of Hell would not touch them.

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 / 16)

^15-19Surely, those who surrender themselves under the guardianship of Allah will be in the gardens and by the springs, being bestowed the blessings of their Rabb [Lord, the Cherisher, the Nurturer, the Sustainer]. Surely, they were the ones who did good deeds before. They used to sleep a little by night. They used to ask for forgiveness during daybreak and they used to reserve a share from their wealth for those who ask for it or not.

(Adh-Dhariyat / 15, 19)

⁹Or is the one who wakes up at night, who is respectful by submitting, standing, fearing Akhirat [Afterlife] and who hopes for the mercy of his Rabb like the one who does not? Say: “Are those who know equal to those who do not know?”. Indeed, only those who possess a pure mind are capable of remembering/thinking properly.

(Az-Zumar / 9)

^15-17Say: “Shall I inform you of what is better than this? For those who have entered under the guardianship of Allah; who say, “Our Rabb! Indeed We have believed, then forgive our sins and protect us from the punishment of the Fire!”, who have patience; who resist, who are true, show respect constantly, who spend for the cause of Allah and ask forgiveness at the daybreaks, there will be gardens of Jannah [Heaven/Paradise] underneath of which rivers flow and wherein they will abide eternally, pure spouses [who have not been stained by eye, thought; totally new] and approval from Allah. And Allah is the One Who sees the servants best.

(Al-i Imran/ 15-17)

They pray for the fear of hell

There are hundreds of verses in the Qur’an concerning the fear of Hell and protection from its punishment. The servants of the Most Merciful align their behavior with these verses.

They Spend Appropriately Without Stinginess or Waste

When they donate, they do not decrease the expenditure that should be made and they do not cause financial difficulties to the people they support.

^26,27Give their rights to the poor who were driven out from their lands, paupers and the ones who are away from their lands and are not able to turn back. And do not spend wastefully/do not spend for evil. – Indeed those who spend wastefully/spend for evil are brothers of the devils. And Satan is very ungrateful to his Rabb. –

(Isra/ 26, 27)

They do not worship anyone but Allah

The servants of the Most Gracious act in accordance with the hundreds of verses of the Qur’an about tawhid and polytheism.

They don’t kill unjustly

With the expression “unjustly” in the verse, retaliation and killings in war are excluded. Killing one’s life with retaliation and in war conditions is one of Allah’s orders and is a duty of worship.

They Do Not Commit Adultery

One of the actions that the servants of the Most Merciful refrain from is the act of adultery. This vile deed, which is the cause of hundreds of social disasters, will be explained in detail in Surah Isra.

They don’t give false testimony.

In their daily lives and in court, they neither make false statements nor engage in behavior that could validate lies. That is, they do not remain spectators to lies, deceit, or evil.

They Do Not Stay in Places Where Slander, Lies, or Idle Talk Are Discussed

In Arabic, the word laghw encompasses all kinds of idle and meaningless matters that do not benefit a person’s goals. This includes lies, gossip, arguments, slander, obscene songs, vulgar jokes, and similar things.^[18] When the servants of the Most Merciful encounter laghw, they do not give it any attention and leave as if they would be tainted by filth.

The “ laghw ” that they have never been involved in in their simple earthly life will never appear before the servants of the Most Gracious in Paradise:

²³They will exchange a cup that is free from vain talk, nonsense and wasting their time/delaying the good/being reluctant for the good/harming.

(At-Tur/ 23)

²⁵They will not hear therein vain talk, nonsense and that which will cause them to waste their time/to delay the good/to make reluctant for the good/to harm.

(Al-Waqi’ah/ 25)

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

(Naba’/ 31-37)

^8-16And there will be people who will be in blessings, satisfied with their efforts, they will be in an elevate Jannah [Heaven/Paradise], where they will not hear any vain speech. There will be a flowing spring; there will be elevated couches, served cups, lined cushions and spread carpets.

(Al-Ghashiyah/ 8-16)

They Are Highly Receptive to Allah’s Verses

The servants of the Most Merciful, when Allah’s verses are recited to them as warnings, do not act as if they are blind or deaf. They do not close their ears to the messages of the verses or ignore the signs they are meant to observe.

^2-4Surely, the believers are those whose hearts fear in awe when Allah is mentioned,

(Al-Anfal/ 2- 4)

They Pray to Their Lord for Good Spouses and Righteous Offspring

Verse 65 mentions the servants of the Most Merciful praying for their salvation, and verse 74 highlights their prayers for their spouses and children. It is evident that true believers are not selfish; they also pray for salvation and for them to become respected people around them.

They Ask Allah to Make Them Leaders for the Righteous

There is a subtle point in this expression. The servants of the Most Merciful pray not for leadership or political authority but for being leaders of the righteous. This means, “Let us excel in piety, religiousness, and good deeds so that we may guide the righteous, becoming pioneers in spreading virtue and piety/taqwa in the world.”

Verses 75, 76:

The positions of the servants of the Most Merciful in the hereafter are explained in these verses, after their superior qualities were listed in verses 63–74.

The ultimate fate of these individuals is expressed in various ways in many other verses:

^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/ 20–24)

^43,44He is the One Who supports you to bring you out from all darkness into the light. His forces of the nature/harbinger Ayat that He sends down provide support. And He is very merciful to the believers. On the day they will meet Him, their greeting will be “Salam [health, peace, happiness…]!”. And Allah has prepared for them a noble reward.

(Al-Ahzab/ 44)

¹⁰⁸And for those who are happy, as long as the heavens/universe and the earth remain, they will abide in Jannah [Heaven/Paradise] as an unending blessing. – Except for what your Rabb wills. –

(Hud/ 108)

²⁰But those who have entered under the guardianship of their Rabb are the ones for whom will be mansions built high, underneath of which rivers flow as promise of Allah. Allah does not break His promise.

(Az-Zumar/ 20)

¹⁴⁷If you repaid for the blessings you were given and believed, why would Allah punish you? Allah is the One Who repays for what has been done and knows best.

(An-Nisa/ 147)

الغرفةGURFE

The word “الغرفة Gurfe” means “high one” in Arabic. The seventh sky is also called gurfe. Accordingly, every high building is a “gurfe”.^[19] Thus, “the servants of the Most Merciful being in Gurfe” signifies their high ranks and mansions in Paradise.

Verse 77:

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”.

In this verse, our Lord addresses the Prophet, instructing him to deliver a message to the deniers: those who do not supplicate to their Lord have no value in His sight.

The fate of these deniers was dreadful. They were humiliated and disgraced in this world, and their condition in the Hereafter will be no less terrifying. As explained in the Qur’an, they will endure endless torment in Hell. On the Day of Judgment, they will feel profound regret:

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

(Al-Kahf/ 49)

³⁰And if only you could see them when they will be made to stand before their Rabb ! Their Rabb will say to them: “Is this not the truth?”. They will say: We swear by our Rabb it is the truth”. Their Rabb will say: “Then taste the punishment for you disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb!”.

(Al-An’am/ 30)

The terrible consequences awaiting the deniers for their refusal to supplicate and their denial of Allah are described: their hearts have become rusted with the stain of their deeds, rendering them incapable of goodness:

Wherever this attitude of Allah will lead the liars, Almighty Allah will say, “No more invoking, denying will be your inseparable part; You will not be able to save yourself from this situation”.

¹⁴Certainly not as they think! What they earned has been a stain upon their hearts.

(Al-Mutaffifin/14)

In this verse, the beliefs of the polytheists, who deny the afterlife, and their claims that the “Qur’an is merely, the stories of the ancients,” are rejected, and the truth is revealed. The essence of the matter is that the hearts of these infidels have been rusted over. The evil deeds they committed have tarnished their hearts, rendering them ineffective.

As is well known, constantly engaging in a good or bad deed turns it into a habit or obsession for a person. A person will continually want to engage in that act and may even do so involuntarily. When someone repeatedly engages in evil, it becomes a habit for them. Over time, the person becomes enslaved by this habit, living their life under its bondage. The infidels mentioned in the verse have similarly made a habit of committing evil, causing their hearts to rust and rendering them incapable of doing anything else.

This condition will become habitual for them, and their hearts will become rusted. This dreadful end is described in other verses as well:

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.

(Az-Zumar/ 7)

^155-157And the Qur’an is a blessed book that We have sent down so some of you will not say, “The book was sent down to only two groups before us, Jews and Christians; but we could not read these books and we could not understand their language” or some of you will not say, “Had a book been sent down to us, we would have been on a righteous path better than them”. Therefore, follow it and enter under the guardianship of Allah so you may be shown mercy. A clear proof, guidance and mercy have come to you as well from your Rabb. Therefore, who can do more wrong; act more against their own good than those who deny the Ayat of Allah, turn away from them? We will recompense those who turn away from Our Ayat with the worst of the punishment for they have turned away.

(Al-An’am/ 155-157)

Those who are servants of the merciful Allah will be happy in this world and the next:

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)

The message this verse conveys to the infidels is clear:

“If you do not supplicate to Allah for help and protection, and if you do not worship Him, you will have no value or significance in His sight. All your efforts will go to waste. Allah granting you the opportunity to supplicate to Him is undoubtedly a blessing in your favor.”

Allah knows best the truth.

^[1] (Lisanü’l-Arab; c.7, s. 82- 85, Tacü’l-Arus; frk mad.)

^[2] (Razi, Mefatihu’l-Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)

^[3] (Lisanü’l-Arab; c:1, s:398)

^[4] (Razi, Mefatihu’l-Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)

^[5] (Lisanü’l-Arab; c.1, s.655)

^[6] (Lisanü’l-Arab; c.2, s.331. hcr mad.)

^[7] (Razi; Mefatihu’l-Gayb)

^[8] (Razi, Mefatihu’l-Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)

^[9] (Lisanü’l-Arab; c.4, s. 61 “rtl”item)

^[10] (Lisanü’l-Arab; c:7, s:101 Fsr mad.)

^[11] (İnsan Yalnız Değildir” (İlim iman etmeye çağırıyor); A. Cressy Morrisson)

^[12] (“İnsan Yalnız Değildir” adlı kitaptan naklen; Fi Zılali’l Kur’an)

^[13] (Exodus, Bab 20, 11. verse)

^[14] (Mevdudi; Tefhimü’l Kur’an)

^[15] (Mükatil)

^[16] (Lisanü’l-Arab; c.2, s.246 “chl”item)

^[17] (el-Müfredat; “chl”item)

^[18] (el-Mufredat; “lğv” item)

^[19] (Lisanü’l-Arab; c.6, s. 608, “grf” mad.)