43. SURAH FATIR (CREATING FROM NOTHING) – Presentation of Islam and Quran

INTRODUCTION TO THE SURAH

The surah named Fatir, derived from the word “فاطر (Fatır)” in its first verse, was revealed in Mecca as the 43rd surah in chronological order. There are reports indicating that its 29th and 32nd verses were revealed during the Medina period. It is also referred to as the “Malaika [Angels]” surah because of the term “الملائكة (al-malaika)” mentioned in the first verse.

In this surah, which sometimes addresses all of humanity and sometimes the initial audience, references are made to the Qur’an, the relationship between the Qur’an and the messenger, and the reactions of the infidels. Additionally, the surah includes consolations from Allah to His Prophet and the believers, as well as warnings that appeal to reason and emotions.

The meaning of the verses:

¹All praise is to Allah Who has created the heavens/universe and the earth from nothing, the One Who has made the harbinger Ayat with two, three, four … meanings/ Who has made the natural forces in two, three, four…units of power; no one else may be praised. He increases in formation that whichever He wills. Surely, Allah is the One Who is competent over everything.

²Whatever Allah grants humans from His mercy, no one can hold it back. And whatever Allah withholds, no one can release it. And Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

³O mankind! Remember the favor of Allah Who provides you from the sky and the earth. Is there any one who forms except Allah? There is no deity except Him. How are you deluded despite this?!

⁴If they deny you, surely messengers were denied before you as well. And matters are returned only to Allah.

⁵O mankind! Surely, that which Allah has promised to fulfill is true. Then, do not let this simple worldly life delude you. And do not let that deceiver deceive you with Allah.

⁶Surely, the satan is an enemy for you. Therefore take him as your enemy as well. Surely, satan calls his followers to be among the companions of the blazing fire.

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.

⁹And Allah is the One Who sends the winds. Then they move and elevate a cloud. Then We send that cloud to a barren land. Thus We give life to the earth after its lifelessness with it. Thus is to give life to the dead, decomposed people.

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

¹¹And Allah formed you from a dust, then from drop of semen. Then made you mates. The female conceives and leaves [gives birth/miscarries] only with His knowledge. What the one, who is granted life, has lived from his life and what has been lessened from his life are written in a book. Indeed, this is very easy for Allah.

¹²The two seas are not alike; one is sweet, quenches your thirst and flows down while you drink; the other one is salty, scorches. You eat a fresh meat from each of them and you extract ornaments from them which you wear. And you see the ships plowing through it so that you may seek what you deserve of His bounty and repay for what you have been given.

^13,14Allah makes the day to enter into the night and makes the night to enter into the day. He created the sun and the moon in such structure and characteristics so that the mankind may benefit. All of them run their course for a predetermined time. This is Allah, your Rabb to Whom all property belongs. Those you worship from among those that are inferior to Him, can not even possess the outer membrane of a date pit. If you invoke them, they do not hear your call; even if they heard your call, they could not respond to you, and on the Qiyamat [Resurrection] they will not accept that you have associated them with Allah. No one can bring you the tidings like Allah Who is aware of everything.

¹⁵O mankind! You are the ones who need Allah. Allah, on the other hand; He is the One Who is free of need and praiseworthy.

^16,17If He wills, He does away with you and will bring forth a totally new formation. This is not difficult at all for Allah.

¹⁸And no sinner bears the sins of another. Even if the one who has many sins/who is very wealthy calls another to make him bear his sin, none of his sin will be taken from him to be borne by another one. – Even if he is a relative – Surely, you only warn those who fear their Rabb in awe with respect, love and knowledge in the desolate places and those who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community]. Whoever purifies himself is purified for himself. And return is only to Allah.

^19-21Not equal are the blind and the seeing, all darkness and light, and shade and the heat.

²²Not equal are the dead and the living. Indeed, Allah makes hear whomever He wills/whoever wills. And, you can not make hear those who are in their graves. ²³You are only a warner.

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?

²⁷Have you not seen/thought about that truly Allah has sent down a water from the sky? With that water, We caused fruits/crops in different colors to grow. And on the mountains are the tracks; in white, red, in various colors/in different shades of colors. And there are pitch black tracks as well.

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

^29,30Surely, those who recite the book of Allah, establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community] and spend from that which We have provided them for the cause of Allah secretly and openly/provide sustenance for their relatives, they expect a business that has no possibility/probability to go bankrupt so Allah may give them their rewards in full and increase his bounty for them. Indeed, He is very forgiving and the One Who repays.

³¹And what We have revealed to you of the Book is the truth itself just to confirm its contents. Surely, Allah is the One Who knows and sees His servants best.

^32,33Then We made those whom We have chosen from among Our servants inherit the Book. Now, some among them are those who treat themselves unjustly, some among them are those who go moderate/play to both ends and some among them are those who are foremost in good deeds by permission/knowledge of Allah. This is what is the great bounty; gardens of Eden. They will enter there. They will wear golden bracelets and pearls as ornaments. Silk will be their garments. ^34,35They will say there: “All praise is to Allah Who has removed that sadness from us and let us enter this everlasting home of settlement from His bounties wherein no fatigue, no weariness will touch us; no one else may be praised. Indeed, our Rabb is very forgiving and the One Who repays much”.

³⁶And those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb; the blazing fire of Jahannah [Hell] will be for them. It is not decreed about them so they may die. Nor will the fire of Jahannah [Hell] be lightened from them. Thus We recompense the infidels; those transgressing ones who consciously deny the divinity of Allah and the fact that He is Rabb. ³⁷And they will cry out there: “Our Rabb! Let us free so we may do better deeds than what we did”. – Did We not grant you life enough during which you would know the book that We have sent, so that those who constantly think and are reminded would think and are reminded. And a warner came to you as well. Then taste it! Now there is no helper either for those who did wrong; acted against their own good by associating others with Allah. –

³⁸Surely, Allah is the One Who knows the unseen, unheard and unfelt of the heavens/universe and the earth. No doubt that He is the One Who knows best what is in the chests.

³⁹He is the One Who made you successors on the earth. And whoever disbelieves; consciously denies the divinity of Allah and the fact that He is Rabb; his disbelief; his denial of the divinity of Allah and the fact that He is Rabb is against his own good. And disbelief; denial of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will only increase them in hatred in the eye of their Rabb. And disbelief; denial of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will only increase their loss.

⁴⁰Say: “Have you ever thought about those whom you associate with Allah, whom you invoke from among those that are inferior to Allah? Show me, what have they formed of the earth? Or is there a partnership for them in the heavens/universe? Or have We given them a book so they hold it as evidence?”. Quite contrary, those who do wrong; act against their own good by associating others with Allah do promise each other nothing but deception.

⁴¹Indeed, it is Allah Who holds the heavens/universe and the earth from ceasing. Surely, if the heavens/universe and the earth should cease; no one can hold them after Him. Truly, He is the One Who forbears much, forgives much.

^42,43And they swore by Allah with all their strength that if warner, a prophet came to them, they would definitely be more on the righteous path than other peoples with a leader. Despite this, whenever a warner came to them, this only increased their hatred in terms of an arrogance and plotting of evil on the earth. But, evil plot encompasses only its own schemers. Then, do they expect other than the laws of the former ones/what was implemented upon them? Therefore, you will never find any change in the implementation of Allah. And you will never find any alteration in the implementation of Allah.

⁴⁴And have they not traveled on the earth and observed how was the end of those before them? They were greater than them in power. There is nothing in the heavens/universe and on the earth that incapacitates Allah. Indeed, He is the One Who knows best, the One Who is the most powerful.

⁴⁵And if Allah was to question and punish the people for that which they earn, He would not leave any living creature, small-large, on the earth. But He postpones them until a predetermined term. And when the end of their term comes, then indeed Allah is the One Who sees His servants best.

Analysis of the verses

Verse 1:

This introductory verse of the surah is one of the finest examples of mutashabih (allegorical) verses, and our Exalted Lord conveys profound messages through striking words here. The terms used in the verse are not ordinary but require deep contemplation. For this reason, analyzing these terms individually is deemed beneficial.

HAMD

As explained in the analysis of Surah Al-Fatiha, “الحمد (Hamd)”, the opposite of dispraise/disparage, is the act of mentioning, with words of praise and glorification, the power that is the source and owner of blessings and beauty.^[1] However, this subtlety should be well understood: Hamd is not simply a response to benefiting from a blessing or relief from help; rather, it is an expression of admiration for the infinite power of the Creator, the abundance of blessings He creates, and His Lordship. Due to this nuance in meaning, Hamd differs from Shukr (gratitude). While Shukr is performed as a response to a specific blessing and always involves an action, Hamd can be offered without having benefited from a blessing and is expressed solely through words.

At first glance, Hamd can be defined as “praise,” but not all praise is Hamd. Praise can carry the connotation of insincerity or flattery, whereas Hamd necessitates complete sincerity. Consequently, Hamd is exclusively directed toward our Exalted Lord, who is the possessor of infinite blessings, gifts, and goodness. Therefore, when offering Hamd, the Exalted Allah, the owner of blessings, should be glorified and exalted, and gratitude should also be expressed to Him.

For more on the importance of Hamd, refer to these verses: Al-An’am/1, Al-A’raf/43, Yunus/10, Ta Ha/130, Al-Qasas/70, Az-Zumar/74.

الفطرFATR

The word “فَطر (fatr),” which appears twenty times in the Qur’an along with its derivatives such as “فطرة (fitra),” “فطور (futur),” and “إفطار (iftar)”—terms that have also entered the Turkish language—means “to split.” Initially, the word was used to describe the act of “milking a camel by squeezing its teats with the fingertips,” but over time, its meaning expanded to signify “initiating a formation by intervening in something.”^[2] Based on this expanded meaning, the word “fatr” can be interpreted both as “doing something for the first time, creating out of nothing” and as “disrupting the existing order.” Taking both meanings into account, the relevant part of the verse can be translated as follows:

Praise is to the One who created the heavens and the earth out of nothing, …
Praise is to the One who will shatter the heavens and the earth, …

The interpretation of the word “fatr” as “disrupting the existing order” aligns with verses that use the verb “fatara” in its forms “إنفطار (infitar)” and “منفطرة (munfatiratun),” which indicate that the heavens and the earth will be disrupted by Allah:

^1-5When the heavens/universe split asunder, when the stars fall and scatter, when the seas are split and erupted, when the graves are scattered; one will know that which he has sent forth before him and that which he has left behind.

(Al-Infitar/ 1-5)

¹⁸Even the heavens/universe will break apart with the severity of that day. And His promise which He has given to fulfill, will be fulfilled.

(Al-Muzzammil/ 18)

MALA’IKA / ANGELS

As discussed in the analyses of the Najm and Qadr chapters, the meaning of the word “angel (مَلَك, malak)” varies depending on the root from which it is derived. The plural form “ملائكة (mala’ika)” and its singular “مَلَك (malak)” are derived either from the root “ؤلوك (ulūk)” or “ملك (mulk).” Accordingly:

If derived from the root “ؤلوك (ulūk),” which means “to send a messenger,” the original form of the word is “مألك (ma’lak),” which serves as a noun of time(ism-i zaman), place(ism-i mekân), or infinitive. Thus, the “م (m)” at the beginning of the word is a prefix. Later, the letters “ا (alif)” and “ل (lam)” were replaced, transforming the word into “ملئك (mal’ak).” When it began to be used as a noun meaning “messenger from Allah,” the hamza was omitted or softened, and the word became “malak.”^[3]
If derived from the root “ملك (malk),” which means “power, governance,” the “م (m)” at the beginning of the word is not a prefix but part of its root. Words like “مُلك (mulk),” “مِلك (milk),” “مالك (malik),” and “مَلِك (melik)” are also derived from this root and carry meanings related to this root.

While early exegetes generally adopted the first view, our findings indicate that the word is used in the Qur’an in forms derived from both roots, each conveying different meanings. Accordingly, the term “mala’ika” sometimes means “messenger” and sometimes “governing power.” The context of the passage in which the word appears determines its specific meaning.

MESSENGERS

The term “رسول (rasul) [messenger]” is generally defined as “a person sent with a specific purpose or to resolve a matter,” and it simply means “sent.” However, it should not be assumed that the term “رسول (rasul) [messenger]” refers exclusively to human messengers. The Qur’an also states that Allah selects messengers from among mala’ika:

^75,76Allah chooses messengers from among the harbinger Ayat and from among the mankind. Indeed, Allah is the One Who hears best, sees best, He knows that which is between their hands and behind them. And all matters will be returned only to Allah.

(Hacc/ 75, 76)

Considering the explanations about the root words from which “malak” is derived, it can be concluded that messengers who belong to the “malak” category either represent “governing power” or are entities with “informative/message giver” qualities.

Numerous verses indicate that our Lord sends rain and winds as messengers in the sense of “governing power” (e.g., Furqan/48, An’am/6, A’raf/133, 162, Hijr/22, Ankabut/40, Ahzab/9, Saba/16, Fussilat/16, Dhariyat/32–41, Qamar/19, 31, 34, Rahman/35, Isra/68, Ra’d/13, Kahf/40, Naml/63, Rum/46, 48, Mulk/17, and Nuh/11).

Before considering what “informative” angelic messengers might be, one must take into account the statement of our Lord that messengers can also be “sent down”:

^10,11Allah has prepared for them a severe punishment. Then, o you of understanding who have believed! Enter under the guardianship of Allah. Surely, Allah has sent down to you a reminder, a messenger that recites to you clear Ayat/evidences/signs of Allah to bring those who have believed and done amendatory deeds out from all darkness into the light. And whoever believes in Allah and does righteous deeds, Allah will admit him into the gardens of Jannah [Heaven/Paradise] underneath of which rivers flow in which he will abide eternally. Allah has perfected the provision for him.

(At-Talaq/ 10, 11)

As can be easily understood from the above verses, the “Messenger-Reminder” sent down by Almighty Allah is not a prophet but the verses of the Qur’an. Thus, the “Qur’anic verses,” with their “informative” qualities, are “angels/mala’ika” and constitute the universal, eternal messengers sent by Allah.

TWO, THREE, FOUR WINGS

Among the Arabs of the Age of Ignorance, there was a widespread belief that angels, who were considered daughters and helpers of Allah, were winged creatures, and natural phenomena such as wind, rain, and earthquakes were their doing. These ignorant beliefs found their way into some narrations, leading to claims that the Prophet stated Gabriel had six hundred wings. Such exaggerations were further embellished with fantasies like Israfil having twelve thousand wings stretching from east to west, which he used to carry Allah’s Throne. Especially in Ka‘b al-Ahbar’s narrations, the number of wings attributed to angels even exceeds millions.

We interpret the term “wings” here as a metaphor for “power.” For example, these wings can be likened to the unit of horsepower (HP) used in physics to measure power. The abundance of wings attributed to angels symbolizes the greatness of their power. Accordingly, the wings of angels can be understood in two ways:

If the term “malak/angel” is taken to mean “administrative/governance power,” their wings represent the “power” of natural phenomena like rain, wind, and floods.
If the term “malak/angel” is taken to mean “messenger,” their wings symbolize the effects of the metaphorical/mutashabeh meanings of Qur’anic verses on people.

Based on these interpretations, the verses in question can be understood in two ways:

a) “Praise belongs to Allah, the Creator of the heavens and the earth, who appoints His sent signs as messengers with two, three, and four meanings. He increases creation as He wills. Indeed, Allah has power over all things.”
b) “Praise belongs to Allah, who will tear apart the heavens and the earth, and who appoints winds as messengers of varying intensities. He increases creation as He wills. Indeed, Allah has power over all things.”

Our interpretation of the angels in this verse as messengers with two, three, or four wings aligns with the understanding that Qur’anic verses with allegorical/mutashabeh meanings convey multiple layers of significance. This interpretation is supported by the terms “mercy” and “Hakiym” in the second verse.

The statement in the latter part of the verse, “Allah increases creation,” emphasizes Allah’s boundless power, His ability to create as He wills, and the continuity of His creation.

Verse 2:

This verse declares that no one can hinder Allah’s decree. This general principle is embodied using the concept of “opening or withholding mercy.” The phrase “opening or withholding mercy” can be understood as either “sending or withholding prophets” or “sending or withholding rain.”

If it is taken to mean “sending or withholding prophets,” the verse conveys that no one can interfere in whom Allah appoints as messengers or where He sends them. It also emphasizes that no one other than Allah can appoint a messenger, nor can anyone declare themselves a messenger. Indeed, the Meccan elite objected to the Prophet’s appointment, questioning, “Did Allah send this one as a messenger?” Their objections are addressed and criticized in earlier revelations, such as Surahs Qaf, Sad, and Furqan. In Surah Sad, verses 9 and 11, Allah responds to their baseless arguments:

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

(Sad/9-11)

Arrogant deniers who sought to interfere with Allah’s mercy were consistently reprimanded in a stern manner:

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)

³⁸And if you surely asked them: “Who is the One Who formed that heavens/universe and the earth?”, they would definitely say: “Allah!”. Say: “Then have you ever thought about those whom you invoke from among those that are inferior to Allah? If Allah intended to harm me, are they the ones who can remove His harm? Or if He intended a mercy for me, are they the ones who can prevent His mercy? Say: “Allah is sufficient for me. Those who rely, let them rely only upon Him”.

(Az-Zumar/ 38)

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

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

(Az-Zukhruf 31–32)

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

(Al-Qasas/ 86)

If the phrase “opening or withholding mercy” is understood as “sending or withholding rain,” then the verse declares that no one can prevent Allah from sending clouds and rain, nor can anyone force Him to send what He withholds.

The meaning of mercy in this context can be expanded to include provisions, children, wealth, status, authority, health, knowledge, and blessings. This is because mercy is used in the Qur’an to mean both “rain” and “provision.” Thus, the verse implies that no one can obstruct Allah from granting His mercy or prevent a person from receiving it. Similarly, if Allah withholds His mercy, no one can overturn this deprivation.

¹⁰⁷Should Allah touches you with adversity, there is no one to remove it except Him. And should He intend good for you, then there is no one to reverse what He gives. He causes His bounties to reach whom He wills of His servants. And Allah is very forgiving, very merciful.

(Yunus/ 107)

Allah is Exalted(Aziz) and Best Law-maker(Hakim)

The concluding attributes of the verse emphasize Allah’s absolute sovereignty and supreme authority. With these attributes, Allah makes it clear that no one can interfere with His decisions, and He will reveal His laws and send His mercy to whomever He wills, despite all resistance.

Verse 3:

³O mankind! Remember the favor of Allah Who provides you from the sky and the earth. Is there any one who forms except Allah? There is no deity except Him. How are you deluded despite this?!

In this verse, with the address “O mankind!” all humanity is being called upon, and the blessings of Almighty Allah are being reminded, urging everyone to come to their senses: “Although it is Allah who creates and provides sustenance, how is it that you seek help from things made of stone, wood, metal, angels, messengers, saints, and similar created beings, and deify them?”

This warning is elaborated further in the Surah Yunus:

^31,32Say: “Who is the One Who provides for you from the sky and the earth? Or who is the One Who possesses ears and eyes; who is the One Who owns these? Who is the One Who brings the living out of the dead and brings the dead out of the living? And who is the One Who arranges the matters?” They will immediately say: “Allah”. Then say: “So will you not still enter under the guardianship of Allah? Therefore He is Allah, your true Rabb. And what can be beyond truth except going astray! So how are you averted?

(Yunus/ 31, 32)

It is known that during the time of the Qur’an’s revelation, the Arabs believed in Allah but thought that He was established on the Throne while the earth was managed by His angels and their own deities. This mindset was consistently rejected in the Qur’an, with the reality that Allah does not use intermediaries in His decrees being emphasized at every opportunity.

Verse 4:

⁴If they deny you, surely messengers were denied before you as well. And matters are returned only to Allah.

This verse, which was revealed to strengthen our Prophet, whether considered a parenthetical statement or a placement error in the arrangement of the Mushaf, serves as a consolatory sentence interjected among the warnings, interrupting the general explanation addressed to humanity. Here, it is implicitly conveyed to the Prophet:

“This denial, opposition, and harassment are not happening for the first time; the same was done to those who came before you. But be at ease; all matters ultimately return to Allah, and He will surely settle every account.”

Similar verses providing solace by informing that previous messengers were also denied can be found in other chapters of the Qur’an.

^42-44And if they deny you, know that before them the people of Noah, Ad, Thamud, the people of Abraham, the people of Lot and the companions of Midian denied too. And Moses was also denied so I gave a respite to the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb. Then I seized them. So, how was not knowing Me!

(Al-Hajj/ 42-44)

¹⁸⁴And if they have denied you now, know that the messengers who came with clear evidences, scriptures and the enlightening book before you were denied as well.

(Al-i Imran/ 184)

¹⁸And if you deny, know that some peoples before you denied too. What is upon the messenger is nothing but explicit conveyance.

(Al-Ankabut/ 18)

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

(Al-An’am/ 34)

The phrase at the end of the verse, “And matters are returned only to Allah” serves as both a warning that deniers will be punished and a promise that believers will be rewarded. Similar expressions are found in many other verses:

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)

¹⁰⁹And all that is in the heavens/universe and on the earth belongs to Allah. And all matters will be returned only to Allah.

(Al-i Imran/ 109)

Furthermore, similar references can be found in other verses, such as in Al-Anfal/44, Al-Hajj/76, Al-Hadid/5, Luqman/22, and Ash-Shura/53.

Verse 5:

⁵O mankind! Surely, that which Allah has promised to fulfill is true. Then, do not let this simple worldly life delude you. And do not let that deceiver deceive you with Allah.

In this verse, Allah addresses all of humanity, emphasizing that His promise will undoubtedly come true. People are warned not to be deceived by the pleasures and desires of the simple worldly life, and not to be misled by deceivers who use Allah’s name to delude them.

There are numerous verses in the Qur’an confirming that Allah will not go back on His promise and that His promise is true. These verses highlight the reality of resurrection in the Hereafter, where the believers will be rewarded, and the infidels will be punished:

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

(Al-i Imran/190-194)

And Hajj/ 47, Rum/ 6, Zumar/ 20.

The Deception of the Simple Worldly Life:

Our Lord warns in many verses about the deceptive nature of this “simple life” and commands that the eternal Hereafter should not be sacrificed for worldly gains:

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

(Al-Jathiyah/ 34, 35)

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

(Al-An’am/ 70)

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

(Al-An’am/ 130)

And A’raf/ 50, 51, Infitar/ 6, Luqman/ 33, Al-i Imran/ 185, Hadid/ 20.

Deception in Allah’s Name:

One significant point emphasized in the verse in question is the concept of “the deceiver misleading people in the name of Allah.” Misleading in the name of Allah refers to attempts to command or forbid matters in Allah’s name that He has neither commanded nor forbidden, targeting ignorant and unaware individuals. It also encompasses distorting Allah’s attributes, such as Al-Rahman (The Most Merciful), Al-Rahim (The Most Compassionate), Al-Ghaffur (The Forgiving), and Al-Wakil (The Trustee), to make people rely on these distorted versions of His attributes, thereby leading them to sin and shirk (associating partners with Allah).

Everyone must exercise utmost caution and vigilance in this regard, as such deceptions are often perpetrated by individuals disguised as “religious scholars” or “clergy.” Our Lord has extensively addressed this issue in the Qur’an.

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

(Al-Baqara/ 79)

⁷⁸And there is a fool and rogue group among the People of the Book who twist and turn their tongues towards the book so you may assume that it is from the book while it is not from the book. They say, “This is from Allah” while it is not from Allah. They lie about Allah while they know.

(Al-i Imran/ 78)

²¹And who can do more wrong; act more against their own good than those who invent a lie about Allah or deny His Ayat? Surely, these ones who do wrong; act against their own good by associating others with Allah will not reach the salvation.

(Al-An’am/ 21)

And A’raf 37, Yunus 17, Hud 18, Kahf 15, Ankabut 68, Zumar 32.

The word “الغرور (ğarur) [the deceiver]” in the verse should not, in our view, be considered as referring solely to Iblis. The first example of a deceiver in the Qur’an is undoubtedly Iblis. He deceived Adam and his wife by whispering in the name of Allah, saying, “Your Rabb banned you from/forbade you of this tangled thing, which is the source of dispute; wealth and property just to make you angels/creature without free will or eternal/undeveloped entities; and not for any other reason“ and thus misled them with his fabricated lie. However, the Qur’an also informs us that devils are deceivers. Therefore, the word “ğarur [the deceiver]” in this context refers not only to Iblis but also to all human devils.

The following verses, which contain important messages on this matter, should be carefully heeded:

¹²⁰Iblis promises them and arouses illusions in them. Yet, satan promises them nothing but deception.

(An-Nisa/ 120)

^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)

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

(Al-Isra/ 64)

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

^14,15They will call to them: “Were we not with you?”. The believers will say: “Yes but you threw your lives into the fire, observed, doubted and delusions deceived you. And then command of Allah came. And the deceiver who deceives a lot, deceived you with Allah. Today no ransom will be taken from you, from the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb as well. And your destination is the fire. It is what befits you. How an evil destination it is!”.

(Al-Hadid/ 13-15)

Verse 6:

⁶Surely, the satan is an enemy for you. Therefore take him as your enemy as well. Surely, satan calls his followers to be among the companions of the blazing fire.

In this verse, the enemy who deceives humanity the most and traps them most frequently is addressed, and people are warned against it. The subject here is Satan (Iblis), who, through his seductions and subtle approaches, leads humanity astray more than anyone else. For this reason, our Lord has introduced him to us and informed us, both through declarative sentences and allegorical expressions, that he will remain with us until the Day of Judgment:

⁵⁹And o sinners! Stand apart today!

^60-62Did I not enjoin upon you, saying: “O mankind! Do not worship satan, indeed he is an explicit enemy to you, but worship Me; this is the straight path and indeed satan already led many generations astray from among you”? Were you still not the ones who used their reason? ⁶³This is Jahannah [Hell] which you have been promised.

(Ya Sin/ 59–63)

^118,119Allah has cursed Iblis. And Iblis said: “I surely will take a specific share from your servants, lead them astray, cast upon them vain delusions and I will command them and they will slit the ears of the cattle of which they enjoy meat and milk, I will command them and they will change formation/measurement of Allah”. And whoever takes satan from among those that are inferior to Allah as a familiar who guides, protects; he surely will lose with an explicit loss.

(An-Nisa/ 118, 119)

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

(Al-Kahf/ 50)

Verse 7:

In accordance with the frequent method seen in the Qur’an, this verse also contrasts the outcomes of believers and infidels after warnings.

Verse 8:

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.

This verse continues to explain the destinies of believers and infidels. It emphasizes, in a unique way, how a person who misuses their God-given freedom to make the wrong choices destroys themselves. Notably, the first sentence of the verse poses a question without providing an explicit answer, a literary technique that allows each person to respond according to their understanding.

Considering the obvious distinction between those who make wrong choices and those who believe and do righteous deeds, the implied response to the question could be: “He too will receive the worst punishment. Just as believers who perform righteous deeds are promised great rewards, those who indulge in evil and see it as good will surely face severe consequences. Without a doubt, Allah leads astray whom He wills and guides whom He wills. Therefore, do not let your soul be consumed with longing and sorrow for them. They have brought this upon themselves through their own efforts and actions. They are not in a pitiable state, nor is there any need to pity them. They are reaping the consequences of their own deeds. Surely, Allah is fully aware of what they are doing.”

The issue in the second sentence of the verse, concerning whether Allah leads astray or guides ‘whom He wills’ or ‘those who will,’ should be evaluated within the framework of the concept of mashi’ah (Divine Will) as explained in the analysis of Surah Takwir. In short, ‘Allah’s Will’ refers to the fact that all choices which humans can make using their free will are created by Allah.

The third sentence of the verse offers consolation to the Prophet. According to the Qur’an, the Prophet was deeply saddened, almost to the point of despair, because many of the Meccans, including some of his close relatives, refused to turn to monotheism and persisted in shirk (associating partners with Allah). Knowing this state of the Prophet, our Lord, in numerous verses, made it clear that the control over whether people attain guidance or not rests solely with Him. He reminded the Prophet that his duty was only to convey and clarify the message, thereby warning and consoling him.

⁵⁶Indeed, you can not guide whom you like to the righteous path; however, Allah guides whom He wills to the righteous path and He knows better who is able to accept the righteous path He is guided to.

(Al-Qasas/ 56)

²⁷²To guide them to the righteous path is not a liability upon you, but only Allah guides whom He wills to the righteous path. And that which you spend from good for the cause of Allah/provide sustenance first for your relatives and then others is only for yourself. And you spend only to seek countenance of Allah. And whatever you spend of good, it will be paid to you fully. And you will not be treated unjustly.

(Al-Baqara/ 272)

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

(Al-Kahf/ 6)

¹⁷⁶Do not let those who hasten in disbelief; denial of the divinity of Allah and the fact that He is Rabb grieve you. They will not harm Allah at all. Allah intends that He would not give them any share in Akhirat [Afterlife]. And there will be a great punishment for them.

(Al-i Imran/ 176)

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

(Ash-Shu’ara/ 3)

In the final sentence of verse 8—“Surely Allah is fully aware of what they do”—there is an indirect threat to the infidels and a warning to the believers. Moreover, the expression “ بما يصنعون bima yasna’un” (what they produce) is noteworthy. While other verses often use the phrase
““ بما تعملون bima ta’malun” (what you do), here, Allah uses a term related to “craftsmanship, industrial production, and artistic creations.” This choice draws the attention of believers to the fact that their enemies will use all forms of industry and technology to try to demoralize them. Thus, believers are urged to prioritize technological advancements and be prepared against their adversaries.

Verse 9:

In this verse, which refers to the creative miracles of Allah, the rhetorical device of iltifat (shifting in person or perspective) has been used to draw attention. In the first part of the verse, our Lord is mentioned in the third person as “Allah” and “He,” but later continues His speech using the first-person plural pronoun “We.”

In this verse, our Lord explains how He sends clouds formed from oceans, lakes, rivers, and swamps, raises them up with winds, and causes rain to fall, bringing dead earth to life. He then informs that the resurrection after death will be similar, guiding people of reason towards monotheistic belief.

The revival of dead earth is presented as an example in many verses of the Qur’an to illustrate the resurrection of humans after death:

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

(Az-Zukhruf/ 11)

^9-11We sent down a blessed water from the sky. We made grow with it gardens and grains to harvest, large and tall date trees whose sprouts are one upon other, as provision for the servants. And We gave life to a dead land with it. Thus is the resurrection.

(Qaf/ 9–11)

³³And dead earth is a sign for apathetic people. We have given life to it and brought grains forth from it and they eat from it.

(Ya Sin/ 33)

Other references include Rum: 19, 24, 50; A’raf: 57; Nahl: 65; Ankabut: 63; Jathiyah: 5; Hadid:17.

It should be noted that the revival of dead earth does not occur solely with pure water but also with rainwater enriched with minerals, salts, and other chemical and biological substances, which fertilize the soil.

^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.

(Al-Furqan/ 48, 49)

In the 9th verse, the phenomenon of “reviving dead earth,” presented as an example of how life will be given to dead, decayed humans, serves as evidence for the logical validity of both interpretations we gave for the term “angels” in the first verse: “natural forces” and “Qur’anic verses.” If the term “angels” is understood to mean “natural forces,” then rain, which revives dead lands, is a “natural force.” Alternatively, if it is understood as “divine messages,” then Qur’anic verses, which revive spiritually dead individuals and societies, validate this meaning.

The word “nushur,” used in the final sentence of the verse to signify “giving life to dead, decayed, and obliterated humans,” has another form, “nashr, nashirat ” which is elaborated upon in our analysis of Surah Mursalat.

Verse 10:

The verse conveys the message of how and on whose side an intelligent person should stand. According to it, all power, might, honor, and glory belong entirely to Allah. Therefore, anyone who desires to be strong and honorable must undoubtedly stand with Allah. The plans and schemes of those who oppose Allah’s revelation, the infidels, will be utterly ruined and serve no purpose. It must be understood that the path of those who align with Allah involves adhering to the “good word” (kelime-i tayyibe) and performing righteous deeds(salehat).

KELİME-İ TAYYİBE

“ كلمة طيّبة “Kelime-i tayyibe” means “”a pleasant and beautiful word.” According to the Qur’an, this phrase refers to “La ilaha illallah” (There is no deity but Allah), which signifies true faith.

^24,25Have you not seen; never thought how an example Allah has presented? A good word is like a good tree roots of which are fixed firmly and branches of which are in the sky and which yields fruits all the time by permission/knowledge of its Rabb. And Allah gives such examples to the people so they may be reminded.

²⁶And an example of an evil word is like a bad tree that is uprooted from the earth and does not have any possibility for stability.

²⁷Allah keeps firm those who believe with a firm word/faith in the simple worldly life and in Akhirat [Afterlife]. And Allah leads those who do wrong; act against their own good by associating others with Himself astray. And Allah does whatever He wills.

(İbrahim/ 24–27)

The phrase “ And righteous work raises it ” in the verse is another expression frequently mentioned in the Qur’an: “those who believe and perform righteous deeds.” This statement indicates that mere verbal proclamation of “I believe” is insufficient and that faith must absolutely manifest itself in action. Indeed, the Qur’an contains dozens of verses highlighting the futility of deeds without faith. Similarly, the insufficiency of faith without deeds is expressed in this verse. The lesson to be derived is that faith must reflect outwardly; it must manifest itself through righteous deeds and piety, visibly evident in a person’s conduct and behavior.

For a better understanding of this very important issue, we find it useful to present a section of our work titled “Taqwa, the Price of Paradise” to the reader:

THE RELATIONSHIP BETWEEN FAITH AND ACTION

To properly grasp our topic, it is necessary to address the relationship between faith and action. The lack of understanding of this truth has resulted in a society flooded with people devoid of actions. Despite the absence of deeds, many still claim to hold onto Islam. This matter must be thoroughly learned by everyone so that the distinction between a true Muslim and a false one becomes clear.

From a linguistic perspective, faith (iman) is defined as: “Confirmation formed in the heart through effort and free will, affirming the truth of the information given.” In other words, faith linguistically means “accepting and confessing the information given without denying the informer.”

In religious terminology, however, faith is not merely acknowledgment but entails “affirming and accepting, with one’s free will and choice, the truths and rulings brought by the Prophet as undeniably and necessarily known to be part of the religion.”

The focus of our discussion is how this affirmation, acceptance, and confession occur:

Is acceptance and confession by the heart alone sufficient?
Is acceptance and confession by the tongue/telling alone sufficient?
Or is it necessary to have both heart and tongue involved?
Or does it require practical application alongside these two?

In these areas, numerous debates have occurred among Islamic scholars of the past, leading to the emergence of sects or schools such as the Karramiyya, Kharijites, Mu’tazilites, and the Salaf/Muhaddithun, some of which leaned toward extremism in one direction or the other. For instance, some labeled a Muslim without deeds as an infidel without hesitation (even though the lack of deeds might have reasons other than disbelief), while others promised paradise to all Muslims without deeds, thus encouraging sinfulness. While this broad subject continues in the books of ‘Ilm al-Kalam, let us focus on the faith-action relationship based on our main source; the Qur’an, without resorting to forced interpretations. Let us pay close attention to the explicit declarations of Allah Almighty on the matter:

When we look at the Qur’an, Allah always mentions faith alongside an action. The believers described in the Qur’an are active and engaged.

¹Indeed, the believers have maintained their status/succeeded.

²They are the ones who are sincere in their Salah [supporting financially and spiritually; striving to enlighten the community].

³And they are the ones who keep away from that which is vain.

⁴And they are the ones who fulfill/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.

^5-7And they are the ones who guard their chastity, -except for those their spouses or whom their covenants possess, for they will not be blamed because of this; those who wish to go beyond, it is those who are the transgressors.-

⁸And they are the ones who are faithful to their trusts and covenants.

⁹And they are the ones who maintain their Salah [supporting financially and spiritually; the institutions that enlighten the community].

^10,11And they are the ones who are the inheritors that will inherit gardens of Firdevs in which they will abide eternally.

(Al-Mu’minun / 1–11)

In approximately fifty verses, Allah Almighty uses the expression “those who believe and do righteous deeds,” thereby inseparably linking faith with action (doing righteous deeds). Through this expression, “faith” and “doing righteous deeds” essentially become one and the same. This is why, in verses 44, 45, and 47 of Surah Al-Ma’idah, those who do not judge by what Allah has revealed are described as “infidels,” “wrongdoers,” and “rebellious.”

The following points are emphasized when listing the qualities of true believers:

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

who get stronger in faith when His Ayat are recited to them and who rely only upon their Rabb,

who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community]

and who spend from that which We have given them as provision for the cause of Allah. Indeed, these are the ones who truly believe. For them are degrees, forgiveness and a noble provision with their Rabb.

(Al-Anfal/ 2–4)

^111,112Surely, Allah has purchased from those believers who repent, worship, praise, travel, acknowledge the oneness of Allah, submit, command the good that is accepted by all, forbid the evil deeds, preserve the limits of Allah their lives and wealth for that they will have Jannah [Heaven/Paradise]. They battle in the cause of Allah; then they kill and are killed. This is the true promise of Allah that is in the Torah, the Bible and the Qur’an. And who is the one who is more faithful to his promise more than Allah? Then, rejoice over the business you did. And this is what the great salvation is. And give to the believers the good tidings!

(At-Tawbah/ 111,112)

^10-13O you who have believed! Will I show you a beneficial business that will save you from a painful punishment? You will believe in Allah and His messenger; strive in the path of Allah with your wealth and lives. This is better for you, if you should know: He will forgive your sins and admit you into the gardens of Jannah [Heaven/Paradise], underneath of which rivers flow, and into the pleasant dwellings in the gardens of Eden. This is the great salvation. And another thing you will like: Help from Allah and an imminent conquest… And give the believers the good tidings.

(As-Saff/ 10-13)

²⁶And an example of an evil word is like a bad tree that is uprooted from the earth and does not have any possibility for stability.

(Ibrahim/ 24-26)

Furthermore, the qualities mentioned in verses 63–77 of Surah Al-Furqan should be taken into account. These include:

Walking humbly on the earth, spending nights in prostration and standing in prayer, making supplications, avoiding wastefulness and miserliness when spending wealth, not committing murder unjustly, not committing adultery, avoiding false testimony, not paying attention to idle talk, and being responsive to recited verses.

All these verses demonstrate that faith is not an abstract, independent entity separated from actions. Struggle in the way of Allah, commanding the good, forbidding the evil, salat, fasting, charity, repentance, and other acts of servitude are weighed on the same scale as faith. Allah makes it clear that there are two paths for mankind: the path of Allah for the believers and the path of Taghut for those who do not believe. Our Lord, who declares that He will not equate believers with the rebellious, has exalted faith, made it pleasing to our hearts, and caused disbelief, rebellion, and disobedience to be detestable to us.

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

(Al-Baqara/ 214)

¹⁴²Do you really think that you will enter Jannah [Heaven/Paradise] before Allah has declared/marked and shown those from among you who strive and as well as those from among you who have patience?

(Al-i Imran/ 142)

¹⁶Do you think that you will be left before Allah declares/marks and shows those among you who strive, who do not take intimates from among those that are inferior to the Messenger of Allah and the believers? And Allah is the One Who is all aware of what you do.

(At-Tawbah/ 16)

Also refer to Surahs Yunus: 62, 63; Al-A’raf: 156; Al-Baqarah: 103; Al-Ma’idah: 93; Al-Ankabut: 2-3; Al-Hujurat: 14-16.

From these verses, it is clear that people will not be saved merely by saying “we believe.” Faith is also about living according to what one believes. A lifeless, unpracticed faith has neither meaning nor significance. Our Lord, who reminds us that religions other than Islam will not be accepted, rebukes the Bedouins who claim “we believe” and says, “No, you have not yet believed; faith has not entered your hearts.”

Had they truly believed, they would have struggled with their lives and wealth in the way of Allah. Our Lord advises these Bedouins to say, “We have submitted (become Muslims).” This advice implicitly means: “It is fine to state on your identity that you are Muslims. It indicates that you are not followers of Zoroastrianism, Christianity, Judaism, or any similar religion, but part of the Muslim society in Medina, which is correct. However, you cannot be considered true believers yet.”

Becoming true believers requires fulfilling the actions and behaviors mandated by religion.

³⁶And when Allah and His Messenger have decided a matter, it is not for any believing man and any believing woman that they should have any choice about their matter. And whoever disobeys Allah and His Messenger, he has gone astray with a clear astray.

(Al-Ahzab/ 36)

The issue emphasized by the Qur’an is the application of the truths we believe, in our lives. Separating faith and deeds into distinct categories and evaluating them independently is not appropriate according to the Qur’an. The Qur’an demands that we prove our faith by living it in practice. When it is stated, “A believer does these actions,” it is essentially being expressed that only those who perform these actions will be considered true believers.

As seen in the verses, Paradise is not promised solely to those who believe but to those who, along with faith, perform righteous deeds; those who are God-conscious (possess taqwa), righteous (salih), benevolent (muhsin), and virtuous (abrar).

Rather than debating whether people who believe but do not act [without a valid excuse] are infidels or not, the question of whether such individuals can be considered believers should be investigated. While the proposition “deeds are a part of faith” may not be entirely accurate, it must be definitively understood that “deeds are a requirement, necessity, and outward expression of faith.”

In the 10th verse, which is the subject of our discussion, the expression “those who plot evil deeds” delivers serious messages not only to the Prophet and the believers with him but also to today’s world. Those who are characterized by making evil plans produce groundless objections and inconsistent excuses in order to deny the hereafter, and they set up various plans in order to gain superiority over people and gain benefits from them. However, their desires and desires that cause them to plan are meaningless, and what they want to achieve is temporary and deceptive. As they are, they bring neither power nor honor to man. However, both power and honor are from Allah; He is in His way and in His service.

^138,139Give those hypocrites who have taken those who have gone astray into disbelief; conscious denial of the divinity of Allah and the fact that He is Rabb from among those that are inferior to the believers as their familiars who guide, protect the tidings of a painful punishment that will definitely be for them! Do they seek glory and honor with them? But, all glory and honor belong only to Allah.

(An-Nisa/ 138, 139)

⁶⁵And do not let their speech grieve you. Indeed, dominion, glory and honor belong to Allah entirely. He is the One Who hears best, knows best.

(Yunus/ 65)

⁸They say “Indeed, if we return to Medina, those who have more power and honor will definitely expel those who are less in power and weak from there”. Yet, power, honor and exaltedness belong to Allah, His Messenger and the believers. However, the hypocrites do not know.

(Al-Munafiqun/ 8)

Verses 11–14:

In this group of verses, attention is drawn to the power of Almighty Allah and the blessings He has bestowed upon people, and a new warning is issued. In this warning, it is stated that humans were created from inanimate matter, then produced from a nutfah [Nutfah means a despised fluid, within which is the fertilized egg or zygote], divided into male and female, given a specific lifespan, and that the durations of their lives are accounted for. It is also mentioned that two types of water are not allowed to mix, that the seas are made suitable for ships for the purposes of sustenance and trade, that night, day, and the Sun are arranged to sustain life for the benefit of humans, and that many more blessings have been granted to people. It is stated, “All of this is done by your Lord.”

Another point understood from all this is that everything in the universe is programmed according to a specific plan. The topics of night and day, the Sun and Moon, and bitter and sweet water were analyzed in the Ya-Sin and Furqan surahs, while the initial creation of humans from inanimate matter and the continuation of generations through nutfah were explained in the analyses of the Layl and Najm surahs. Therefore, these topics will not be revisited here.

At the end of the warnings, the statement, “Those whom you invoke besides Him do not possess even the membrane of a date seed. If you call upon them, they cannot hear your call; even if they were to hear, they could not respond to you. And on the Day of Resurrection, they will deny your association of them as partners. No one can inform you like the One who is All-Aware (Allah).” indicates to those with intellect and conscience whose side they should take.

^27,28Indeed, We manipulated/destroyed lands that were your neighbors. We diversified the Ayat over and over again so they might return. Then, why did those fake gods that they took from among those that are inferior to Allah by which to be closer to Him not help them to avert their punishment? Rather, those fake gods have departed from them and perished. This is their lies/that which they invented.

(Al-Ahqaf/27, 28)

The expression “on the Day of Resurrection, they will deny your association of them as partners” in the 14th verse has also been explained in other verses using figurative descriptions.

^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)

^28,29And on the day We will gather all of them and say to those who associated others with Allah “To your places! You and your partners!”, We will definitely separate them and their partners will say: “You have not been worshipping only to us! Now, sufficient is Allah between us and between you as a witness. We were certainly unaware of/apathetic to your worship”.

(Yunus/ 28, 29)

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)

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.

⁸²Certainly not as they think! Those idols that they have taken will not accept their worship and will be opponents against them.

(Maryam/ 81, 82)

Verses 15–17:

¹⁵O mankind! You are the ones who need Allah. Allah, on the other hand; He is the One Who is free of need and praiseworthy.

^16,17If He wills, He does away with you and will bring forth a totally new formation. This is not difficult at all for Allah.

In this group of verses, it is stated that Allah is not in need of anyone, while it is humans themselves who are in need, weak, and powerless. For this reason, people are warned to be conscious of their responsibilities toward Allah and fulfill their obligations. Otherwise, as in the past, the rebellious will be destroyed, and new communities will be brought in their place, a reminder that this is not difficult for Allah.

There are other verses that contain similar warnings:

^19,20Have you not seen/thought about that Allah formed the heavens/universe and the earth in truth. If He wills, He will take you away and bring a new formation. This is not difficult for Allah.

(Ibrahim/ 19, 20)

¹³³O people, if Allah wills, He will take you away. And He will bring others. And Allah is the One Who is competent to do that.

(An-Nisa/ 133)

⁵⁴O you who have believed! Whoever among you reverts from his religion, let him know that Allah will soon bring forth a people who are indulgent for the believers and dignified, severe to the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb; Allah loves them, and they love Allah; they strive in the path of Allah and they do not fear the condemnation of those who condemn. This is a bounty that Allah gives to whom He wills. Allah is the One Whose knowledge and mercy is vast and limitless, the One Who knows very well.

(Al-Ma’idah/ 54)

Verse 18:

This verse indicates that responsibility is personal, and no one—no matter how close a relative—will bear the burden of another’s sin. This statement disrupted the exploitation and anti-Islam policies of the elites in Mecca, who tried to manipulate the “oppressed/poor” class under their control by saying, “If it is a sin not to follow Muhammad, do not worry; we will bear your sins.”

This verse also rejects the Christian belief that Prophet Jesus bore the sins of others.

Despite the explicit declaration in the Qur’an, some people still do not fully grasp the concept that “no one will bear the sin of another.” The resistance of such people, who are inclined to stray, has often been broken with the phrase “the sin is on my neck.” Those who say this absurd phrase, which contradicts the Qur’an, are either ignorant or malicious. There is no doubt that those who fall for this and have their resistance broken are ignorant and unaware. However, according to the explicit statement of the Qur’an, on that day, even relatives will not bear each other’s burdens.

This issue has been repeatedly emphasized in the Qur’an due to its importance:

^164,165Say: “Should I seek for another Rabb other than Allah while Allah is Rabb of all things?”. Whatever anyone earns belongs only to himself. The one who bears his burden does not bear the burden of another. Then, only to your Rabb will you be returned. Thus will Allah inform you about that over which you differed. And He is the One Who has made you the successors of those who left on the earth and raised some of you above others in degrees so He may test you with what He has given you. Indeed, your Rabb is fast in penalty and indeed, He is the One Who forgives much, shows great mercy.

(Al-An’am/ 164, 165)

^33-36Then, when there comes the horrifying blast of what clashes hard; it is such a day that, man will flee from his brother, his mother, his father, his spouse and his sons.

³⁷That day, there will be a matter which will keep everyone of them occupied.

(Abasa/ 33–37)

¹²³Enter under the guardianship of Allah against the day when no one will avail another, no ransom will be accepted from anyone, no help, intercession will benefit anyone and the criminals will not be helped.

(Al-Baqara/ 123)

Also referenced in (Ibrahim/31, Luqman/33, Isra/15, Zumar/7, and Najm/38).

Regarding the phrase “Surely, you only warn those who fear their Rabb in awe with respect, love and knowledge in the desolate places and those who establish Salah”, an explanation has already been given in the analysis of the 11th verse of Surah Ya-Sin, so this topic will not be addressed here.

The phrase “whoever purifies themselves” draws attention to the necessity and importance of purification. This issue was previously addressed in one of the earliest revealed surahs, Surah A’la:

^14-17The one who purifies himself, who fulfills Salah; supports others financially and spiritually; strives to enlighten the community mentioning the name of his Rabb will definitely save himself. But you prefer that simple worldly life. Yet, Akhirat [Afterlife] is better and ever lasting.

(Al-A’la/ 14 -17)

PURIFYING (TEZEKKI)

The word “تزكية Tezkiye” is derived from the root “زكى zeka” The term “ زكى Zeka” means “cleanliness, purity, growth and flourishing, prosperity.”^[4] The words “ذكى zeki, zekâ” used in Turkish are written with the letter ““ذ (zel – soft ‘z’),” and their meaning differs from the word relevant to our topic.

Accordingly, “tezkiye” means:

In its literal sense: “To cleanse, to purify, to develop, to enrich, to make grow, and to declare innocent.”

As a concept: “To purify the soul; to cleanse the soul from shirk (associating partners with Allah), sin, hypocrisy, impurity, ignorance, evil emotions, and similar things; and to teach it obedience and taqwa (seeking refuge in Allah’s protection).”

“Tezkiye,” which is both a command of Allah and an act of worship, refers to the effort made to attain taqwa, avoiding anything that distances a person from Allah, and striving to prevent the soul from engaging in “fujur” (acts considered to be a tearing away of faith and religion). The word “zekat” is also derived from this root.

Verses 19–22:

^19-21Not equal are the blind and the seeing, all darkness and light, and shade and the heat.

²²Not equal are the dead and the living. Indeed, Allah makes hear whomever He wills/whoever wills. And, you can not make hear those who are in their graves.

In these verses, contrasts are made to illustrate that faith, believers, and paradise are superior to unbelief, infidels, and hell, using concrete examples. In the comparisons, believers are described as “seeing,” while unbelievers are described as “blind”; paradise is likened to “shade,” hell to “desert heat”; faith is characterized as “light,” unbelief as “darkness”; the believer as “alive,” and the polytheist as “dead.”

It is stated many times in the Qur’an that believers and unbelievers are not equal:

²⁴The example of these two groups is like the blind and deaf, and the seeing and hearing. Are they ever equal as example? Will you still not think?

(Hud/ 24)

¹⁷Their example is like the example of the one who wanted to set a fire. When the fire illuminated around the one who set the fire, Allah took their light and left them blind in the darkness. –

¹⁸They are deaf, dumb, blind! So they will not return.-

(Al-Baqara/ 17, 18)

¹⁷¹And the example of some of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb is like the one who shouts as shepherds/crows at that which do not hear but a call or shout; they are deaf, dumb and blind. Therefore, they do not reason either.

(Al-Baqara/ 171)

³⁹And those who deny Our Ayat are the deaf and dumb who are in the darkness. Whoever wills, Allah leads him astray and whoever wills, Allah puts him upon the righteous path.

(Al-An’am/ 39)

²²Indeed, the worst of all creatures that travel on the earth in the sight of Allah are those deaf and dumb who do not use their reason.

(Al-Anfal/ 22)

At the end of verse 22, the phrase “Indeed, Allah makes hear whomever He wills/whoever wills. And, you can not make hear those who are in their graves.” indicates that our Lord does not attribute the failure of infidels to embrace faith to the Prophet’s shortcomings, likening the faithless to the dead in their graves. Another verse also describes infidels as dead:

¹²²Is the example of the one whom We gave life when he was dead and gave him a light so he might walk among the people like the example of the one who is in all darkness and not able to find a way out of it? Thus, the deeds of those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb have been shown to them ‘adorned and alluring’.

(Al-An’am/ 122)

Verses 23, 24:

²³You are only a warner.

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.

After the comparison between faith and unbelief, and believer and infidel, these verses also serve to console the Prophet. The successive consolatory verses suggest that during the period these were revealed, the Prophet was experiencing significant material and spiritual difficulties. It is implicitly stated to the Prophet: “Your duty is only to convey the message and make them aware of the truth. Nothing more. If someone refuses guidance and persists in misguidance, you are not accountable for them. You cannot make the blind and deaf understand. We have sent many messengers to such people before.”

The phrase in verse 24, “In every community there has certainly been a warner.” indicates that despite human neglect, our Lord, in His mercy, has sent prophets to them. This expression is repeated in many places in the Qur’an:

⁷And those who disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb/those who do not believe say: “Why has no evidence/sign been sent down to him from his Rabb?”. You are only a warner. And there is a guide for every people.

(Ar-Ra’d/ 7)

¹⁰And surely, We had sent messengers to the ancient peoples before you.

¹¹And when a messenger came to them, they ridiculed him.

(Al-Hijr/10, 11)

(Also see An-Nahl, 36; Ash-Shu’ara, 208)

Verses 25, 26:

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?

Like the verses above, these also console our Prophet. However, while offering solace on one hand, they also threaten the deniers:

“You brought them clear evidence, proofs, and a book. Yet they denied you and inflicted torment upon you. Before you, other messengers brought the same messages to their people, and the infidels of those times treated their messengers in the same way they are treating you. But the messengers before you endured these denials with patience and resilience.”

In the verse, the word “zubur” [suhuf, scriptures] is mentioned separately from the word “kitap” [book]. Accordingly, “zubur” may be thought of as books with smaller volumes, scriptures containing only moral advice, or revelations that include both moral teachings and wisdom.

Verses 27, 28:

Just as in verses 11–13, the above passage draws attention to Allah’s free will and infinite power through “takwini” [creation-related] signs.

In verse 27, our Lord points to the diversity in inanimate objects, while in verse 28, He highlights the variations in humans and other living beings, emphasizing His will and power manifesting over all these creations. Allah sends down rain from the sky, and from the soil watered by it, He brings forth a variety of fruits, each differing in color and taste. He has created lands with different hues, diverse soils, and minerals on Earth. He is also the One who brings forth the diversity in plants. All of these have been created for mankind. Therefore, humanity must acknowledge Him, know Him, and serve Him.

The “takwini” [creation-related] signs outlined in general terms here will be further detailed in Surah Nahl. Another verse that delves deeper into the explanation of these signs, serving as a tafsir [interpretation] of these verses, is found in Surah Ra’d, verse 4:

^2-4Allah is the One Who elevated the heavens/universe without pillars as you see, then established His dominion over the greatest throne , created the sun and the moon in such characteristics so creatures may benefit. –All of them are flowing to the end of a predetermined term.- He arranges the matter, explains the Ayat in detail so you may be certain of the day that you will meet your Rabb. And He is the One Who spread the earth and placed therein firmly set mountains and rivers. And He made two mates from all fruits there. He causes the night to cover the day. Indeed, there are evidences/signs in this for a people who give thought. And He is the One Who formed neighboring continents, gardens of grapevines, crops, split and non-split date palms which are watered with one water. And We favor some of them over some others in their fruits, smell, taste. Indeed, there are evidences/signs in this for a people who use their reason.

(Ar-Ra’d/2- 4)

After presenting “takwini” [creation-related] signs that enable the discerning to better recognize Allah, the emphasis shifts to another truth. This truth is expressed as follows:
“Among His servants, only the knowledgeable have awe of Allah [a deep admiration and reverence mixed with a fear of straying from Him].”

This statement indicates that it is the knowledgeable who perceive the miracles [signs] in the universe, feel awe of Allah, and fear distancing themselves from Him. It also suggests that believers equipped with knowledge hold a higher status than others.

HASHYET /AWE AND REVERENCE

It is wrong to translate the word ” خشية Hashyet” into Turkish as synonymous with the term ” خوف havf” meaning “simple fear”. Hashyet refers to a fear of “being longed for, of being distant”, which arises from the admiration and respect that emerges as a result of knowledge and understanding. In this respect, it is definitely not like simple fear. As a matter of fact, both words are used in different meanings in the 21st verse of the Surah Ra’d:

^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/19-24)

We will suffice with this summary since we have already elaborated on the concept of Hashyet in our analysis of Surah Al-A’la.

On the Differences in Creation

In summary, regarding the differences in creation: The Supreme Creator, unlike with other beings, has created humans as beings capable of responsibility—possessing free will. The differences in creation between humans and other beings demonstrate the existence of a Hakim and Aziz Planner. Failing to recognize the existence of such a planner amidst the extraordinary order of the universe is a deficiency unique to the senseless.

Verses 29, 30:

These verses highlight the deeds performed by believers in accordance with their faith. It is stated that these deeds will be fully rewarded by Allah, and He will grant them even more, along with His forgiveness.

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

(An-Nisa/ 173)

^36-38There are such men in the houses in which Allah lets Himself to be raised and His name to be mentioned, who continuously purify Allah, commerce and business do not distract them from remembering Allah, establishing Salah [establishing and maintaining the institutions that support financially and spiritually; enlighten the community] and giving 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. They fear a day in which hearts and eyes will overturn so Allah may recompense them with the best of what they did and increase from His bounties for them. And Allah provides for whom He wills without account.

(An-Nur/ 36- 38)

WORSHIP AND DISCRETION

The act of giving(infaq), which is a practice required by the faith of believers, is characterized in the verse with the expressions “secretly and openly,” encouraging this virtuous act in all circumstances. Accordingly, acts of giving(infaq) should be done discreetly when appropriate, and openly when secrecy is not feasible. However, giving in secret is deemed more virtuous.

It is possible to interpret the term “secretly” as referring to voluntary charity and donations (sadaka and infaq), while “openly” refers to zakat, as zakat is obligatory(fard) and does not carry the risk of ostentation even when given openly.

In verse 30, the faith and righteous deeds of believers are expressed through the term “trade,” likening the situation of believers who spend in the cause of Allah to that of a merchant who invests capital, works with hope, and expects profit from trade. However, the difference between trade among people and trade with Allah is emphasized: In trade amongst humans, there is the possibility of profit, loss, or bankruptcy, while in trade with Allah, loss is never an option. Believers will find abundant rewards for the wealth, time, and effort they expend in the path of Allah.

The term “trade” in the Qur’an is sometimes used in positive and sometimes in negative contexts, as seen in Surah Tawbah/111, Surah As-Saff/10-11, and Surah Al-Baqarah/16.

The phrase “Indeed, He is very forgiving and the One Who repays.” at the end of verse 30 indicates that Allah forgives the minor mistakes of His righteous servants and increases the value of their good deeds.

Verse 31:

³¹And what We have revealed to you of the Book is the truth itself just to confirm its contents. Surely, Allah is the One Who knows and sees His servants best.

In this verse, attention is drawn back to the Qur’an, emphasizing that it is the truth confirming the books that preceded It. It is absolutely not a fabricated, false, or forged book. It was sent by Allah, who knows His servants best, with laws most suitable to their nature.

Verses 32–35:

The book mentioned in verse 32, which is declared to have been inherited by a portion of servants, refers to the first Scripture revealed to humanity. If the first Scripture is considered to have been revealed to Prophet Ibrahim, then the heirs of the Book are the humans who have lived since his time. From the phrase “those whom We have chosen,” it is understood that there are distinguished individuals among humanity worthy of this inheritance, as well as those who fail to prove themselves worthy.

The statement about the inheritance of the Book also implies this: There is no difference between the first Book and the final Book for humanity. The foundation of revelation is singular. Indeed, many verses in the Qur’an refer to previous Scriptures. For instance, the rulings specified in Surah Najm (36–45) are explicitly stated to also be present in the Scriptures revealed to Prophets Ibrahim and Musa:

³³So, have you seen/ever thought about the one who turned away? ³⁴He gave a little and withheld stubbornly. ³⁵Is the knowledge of the past and the future with him, so he sees it? ³⁶Or has he not been informed of what was in the scriptures of Moses? ³⁷And of the scriptures of loyal Abraham; “³⁸The truth is, no sinner bears the sin of another sinner. ³⁹The truth is, there is nothing for man except what he strives for. ⁴⁰And his striving will soon be seen. ⁴¹Then his recompense will be given to him in full. ⁴²No doubt that final destination is only to your Rabb. ⁴³No doubt that He is the One Who makes laugh and weep… ⁴⁴No doubt that He is the One Who takes life and gives life… ^45,46No doubt that when Allah puts creation in plan, it is He Who forms the two mates; male and female from a drop of semen/sperm. ⁴⁷No doubt that other creation is only His work. ⁴⁸No doubt that He is the One Who grants prosperity and gives blessings in abundance. ⁴⁹No doubt that He is Rabb of knowledge, conscience.”

(An-Najm/ 33–49)

¹³Allah has made a way of life that of the religion which He gave Noah as a liability, what We have revealed to you and that which We gave to Abraham, Moses and Jesus as a liability: “Implement the religion, establish it and do not be divided in it”. That to which you invite them has been difficult for those who associate others with Allah. Allah chooses whomever He wills for Himself and guides whoever turns with sincerity to that to which is invited.

(Ash-Shu’ara/13)

Another important point in verse 32 is that not all people are the same. According to the verse, humanity is divided into three categories: “wrongdoers/zaaleem” [infidels, polytheists], “those who follow a middle course/Muqtasits” [those who waver between belief and disbelief, hypocrites/munafiqun], and “those who are foremost in good deeds” [the righteous, believers, and pious/muttaqi’s]. The “middle course/Muqtasits ” has been mentioned in other verses as well:

³²And when a wave like shadows covers them, they invoke Allah by purifying the religion for Him. But when He delivers them to the land and saves them, some of them take a moderate path [a path between faith and conscious denial of the divinity of Allah and the fact that He is Rabb, play both sides]. And only those who are completely treacherous and ungrateful consciously deny our Ayat.

(Al-Luqman/ 32)

⁶⁶And no doubt, had they upheld the Torah, the Bible and the Qur’an that has been revealed to them by their Rabb, they would have been fed from above them and from beneath their feet [from all directions]. Some of them are a moderate people with a leader; who believe some of it and do not believe some of it, who pretend to act like they believe while they do not. How evil is what most of them do!

(Al-Ma’idah / 66)

The identity of the “middle course followers/Muqtasits” is clarified in Surah Nisa:

^150,151As for those who disbelieve in Allah and His messengers; who consciously deny the divinity of Allah and the fact that He is Rabb; who try to separate Allah and His messengers saying: “We believe in some part of it and disbelieve in some part of it”, thus seeking to find a way between faith and disbelief; conscious denial of the divinity of Allah and the fact that He is Rabb; it is those who are the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb. And We have prepared a humiliating punishment for the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

(An-Nisa/ 150–151)

Note that in this classification, infidels are divided into two groups: “wrongdoers/zaaleem” and “those of the middle course/muqtesits” Believers, however, are grouped as one under the title of “those foremost in good deeds.” According to this classification, there is no middle ground or compromise in matters of faith; faith is absolute and does not accept synthesis.

This classification should not be confused with the classification in Surah Waqia, which refers to people in the Hereafter. In Surah Waqia, the classification concerns the Hereafter, where infidels are grouped as “companions of the left,” while believers are divided into two categories: “those foremost” and “companions of the right.”

The messages conveyed in verses 32–35 are reiterated in other verses with different expressions:

⁴⁵You, recite/follow what has been revealed to you from the book and establish Salah [establish and maintain the institution that supports financially and spiritually; enlightens the community]. Indeed, Salah [supporting financially and spiritually; the institution that enlightens the community] prevents from transgression, evil. And remembrance of Allah is indeed greater. And Allah knows that which you do and produce.

⁴⁶Deal with the People of the Book only in the best way except for those who do wrong; act against their own good by associating others with Allah among them and say to them: “We have believed in what has been revealed to us and what was revealed to you. Our god and your god is one. And we are the ones who Islamize [create well-being, peace, order, happiness…] only for Allah”.

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.

⁴⁸And you did not recite from any book before this; and you are not writing the Qur’an by yourself. If it had been so, those who believe in falsehood would have had doubt.

⁴⁹Rather, the Qur’an is explicit Ayat within the hearts of those who have been given knowledge. And only those who do wrong; act against their own good consciously reject Our Ayat.

(Al-Ankabut/ 45–49)

²⁹And say: That truth is from your Rabb. So whoever wills, let him believe and whoever wills, let him consciously deny/disbelieve”. Indeed, We have prepared a fire, walls of which will surround them for those who do wrong; act against their own good by associating others with Allah. And if they wish that it should rain, a water that scalds faces like molten metal will be rained. How an evil drink it is! How an evil place to seek refuge!

³⁰Indeed, those who have believed and done amendatory deeds; surely, We will not let be lost the reward of those who do well in deeds.

³¹They are the ones for whom will be gardens of Eden underneath of which rivers flow. They will be adorned with bracelets of gold while they recline on their couches, wear green garments of thin and thick silk. How an excellent recompense it is! And how a good place to reside!

(Al-Kahf/ 29–31)

And Hajj/ 23, Insan/ 22, Haqqah/ 24.

These verses also include the prayers of the blissful believers in Paradise, as the same prayers repeated in Surah Yunus (9, 10):

⁹No doubt that those who believe and do amendatory deeds; their Rabb guides them because of their faith. In Jannah [Heaven/Paradise] with abundant blessings, rivers will flow underneath them.

¹⁰Their prayers therein will be, “My Allah! Purified are You from all deficiencies!”. And their greetings therein will be, “Salam [health, peace, happiness…]!”. And the end of their prayers will be, “All praise is to Allah, Rabb of all universes!”.

(Yunus/9-10)

Verses 36, 37:

³⁷And they will cry out there: “Our Rabb! Let us free so we may do better deeds than what we did”. – Did We not grant you life enough during which you would know the book that We have sent, so that those who constantly think and are reminded would think and are reminded. And a warner came to you as well. Then taste it! Now there is no helper either for those who did wrong; acted against their own good by associating others with Allah. –

The deniers mentioned in these verses are the “wrongdoers/zaaleem” and the “moderate ones/muqtesit” referenced in verse 32. After informing believers [those who are ahead in good deeds] of their ultimate end in previous verses, our Lord, in these verses, explains the ultimate end of the infidels and condemns them, instilling fear in their hearts. The situations of the wrongdoers mentioned here are addressed multiple times in the Qur’an so that people may avoid this dreadful end:

⁷⁴The truth is that whoever returns to his Rabb as criminal, indeed, Jahannah [Hell] will be for him. He will neither die nor resurrect therein.

(Ta-Ha/74)

^74-76Certainly, sinners will be in the punishment of Jahannah [Hell] eternally. It will not be subsided from them. They will be in despair therein as well. And We did not treat them unjustly but they were the ones did wrong; acted against their own good by associating others with Allah.

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

⁷⁸Indeed, We have brought you the truth. But most of you consider the truth bad.

(Az-Zukhruf/ 74–78)

And also: (Naba/30, Mulk/8–9, Nisa/56)

Verse 38:

³⁸Surely, Allah is the One Who knows the unseen, unheard and unfelt of the heavens/universe and the earth. No doubt that He is the One Who knows best what is in the chests.

This verse is particularly directed at the hypocrites/Munafiq referred to as “moderate ones” [muqtesit, muktesıt مقتصدون]. Despite appearing as “believers,” Allah gives the message that He will deal with them according to the faith they truly harbor in their hearts, as He knows their inner beliefs. In reality, these hypocrites and polytheists, even if returned to life after death, would continue in their hypocrisy and polytheism. This characteristic of theirs is mentioned in other verses:

²⁸Rather, what they have been concealing has now been disclosed. If they were returned, they would definitely return to that which was forbidden to them. Yes, they are truly liars.

(Al-An’am/ 28)

Verse 39:

In this verse, our Lord refers to the phrase “if He wills” mentioned in verses 16 and 17, almost as if saying: “Before you, there were others on the earth. We destroyed them and replaced them with you. Take heed; disbelief harms only yourselves. You are continuously increasing your Lord’s wrath. Reflect and save yourselves from harm. Just as past peoples did not learn lessons from the nations before them, if you persist in the same attitude and insist on disbelief/ blasphemy without taking heed of the fate of previous peoples, your end will also be a disaster, and you will face the consequences of your actions.”

The word “ caliphs/successors” [halife; خلفاء] in the verse means “those who come after.” With this term, the message is conveyed to the audience that they have been brought after previously existing societies and civilizations and that others will come after them as well.

Verse 40:

In this verse, the polytheists are invited to contemplation through our Prophet, and they are reminded that the things they worship neither create anything on earth nor have any share in the heavens, nor do they have any evidence from Allah to prove their partnership with Him. It is emphasized that they should come to their senses and stop deceiving one another. It is stated that there is neither rational nor scriptural/revealed evidence to support the divinity of those who claim to be gods or are believed to be gods, nor their supposed extraordinary powers with any ability to assist people in the Hereafter. Thus, people of reason are warned.

The statement at the end of the verse about the wrongdoers deceiving one another applies to all times, including today. Since ancient times, certain revered figures, saints, and their followers have deceived people with false stories like, “If you cling to the garments of such-and-such a sheikh or figure, they will set all your affairs in order and save you from Allah’s punishment in the Hereafter.” They have continued to deceive the foolish who believe these lies up to the present day.

A detailed warning from our Lord on this subject is found in Surah Qalam:

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

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

(Al-Qalam/ 36–41)

Verse 41:

In the previous verse, the state of the polytheists’ gods was described, and the polytheists were invited to contemplation. Now, the infinite power and might of our Lord, as well as His gentle, patient, and forgiving attitude towards people, are mentioned. Thus, guidance is provided to people with reason on which deity they should choose to worship.

The Almighty Allah here states that the magnificent universe we live in stands firm by the laws He has established and that no one else—whether an angel, jinn, prophet, so-called saint, or leader,… all of whom are in constant need of Allah for their own existence —has the power to sustain this system. Our Lord continually presents the perfect order in the heavens and the earth as evidence of His absolute sovereignty over the universe:

⁶⁵Have you not seen/thought about that Allah created what is on the earth in such structure so you may benefit and the ships that flow through the sea by His command? And it is He Who restrains the sky from falling without His permission/knowledge. Indeed, Allah is very compassionate, very merciful to the people.

(Al-Hajj/ 65)

²⁵And again, among His evidences/signs is that the heavens/universe and the earth stand by His command. And when He calls you from the earth with a single call, you will see that you will be brought forth.

(Ar-Rum/ 25)

The statement at the end of the verse, “Truly, He is the One Who forbears much, forgives much.“ conveys that despite all the arrogance and defiance of humanity, Allah grants them opportunities and does not hasten to punish them.

⁵Then should We desist from sending you that Reminder/the Qur’an because you have become a transgressing people?

(Al-Zukhruf/ 5)

Verses 42, 43:

In these verses, the general characteristics of the polytheists (mushriks) are described. According to what our Lord informs us, the polytheists, who swore with all their might that they would be more righteous than other societies if a warner were sent to them, do not fulfill their promises when the warner arrives. Instead, they only increase their perversion and hostility, becoming ensnared by the evil they commit, eventually falling into the pit they dug for themselves.

This evil character of the polytheists is also mentioned in other verses:

^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)

^167-169And indeed they said: “Surely, if we had had a reminder/a book from the ancients, we would surely have been the purified servants of Allah as well”.

(As-Saffat/ 167–169)

Verse 44:

This verse contains a warning and threat to the polytheists, stating that many powerful nations in the past were collapsed, that nothing on earth can overpower Allah, and that those who deserve punishment will surely receive it. The polytheists were personally aware of these punishments by observing the remnants/ruins of past civilizations. The intended message is to encourage the polytheists to reflect on these events and learn lessons from history.

There are many verses in the Qur’an emphasizing the need to take lessons from the fates of past nations:

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

(Al-A’raf/ 100)

⁹Have they not travelled across the earth and observed how was the end of those before them? They were more powerful than them; they plowed the earth and built it up more than these have built up. And their messengers brought to them many clear proofs. And Allah would not have treated them unjustly, but they were treating themselves unjustly by associating others with Allah.

(Ar-Rum/ 9)

⁸²Do they not travel across the earth and see how was the end of those before them? They were more numerous than themselves and greater in strength and in soundness of their traces on the earth. But that which they earned did not avail them.

(Al-Mu’min/ 82)

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.

(Al-Furqan/ 40)

³⁸We manipulated/destroyed the people of Ad and Thamud. Their manipulation/destruction has been clear to you from their lands. And satan made their deeds pleasing to them and averted them from the path. Yet, they were those who saw and understood.

(Al-Ankabut/ 38)

For more on this topic, see also: Al-Imran (137), Al-An’am (6, 11), Yusuf (109), An-Nahl (36), Al-Hajj (46), An-Naml (69), Al-Ankabut (20), Ar-Rum (42), Ghafir (21), and Muhammad (10).

Verse 45:

In this verse, our Lord conveys a principle related to His mercy and encourages people to turn to Him without fear or hesitation. The verse can be interpreted as follows: “If Allah were to punish people for every wrong deed they commit, there would be no living creature left on earth. However, Allah is forbearing and forgives the mistakes of His servants, giving them opportunities to repent and not punishing them immediately. This does not mean negligence or inattentiveness on His part. He constantly observes His servants and will eventually give everyone what they deserve at the appointed time.”

⁶¹And if Allah were to question and recompense people for their wrong deeds, He would have left no creature, small or large, on the earth. But He defers them until a predetermined term. And when the end of their term comes, they will neither be postponed for an hour nor will they be advanced.

(Al-Nahl/61)

In our opinion, another point worth noting here is that death is not a punishment. The death of living beings occurs at the appointed time determined by Allah. However, death can be a form of punishment for those who had benefited from the deceased.

Allah knows best the truth.

^[1] (Lisanü’l-Arab; c.2, s 583)

^[2] (Lisanü’l Arab; c.7, s.124,125 ftr item)

^[3] (Lisanü’l-Arab; c.1, s. 191, 192. elk item)

^[4] (Lisanü’l-Arab; c.4, s.386, 387. “zky” item)