45. SURAH TA HA – Presentation of Islam and Quran

INTRODUCTION SURAH TA HA

The Surah Ta Ha takes its name from the letters “Ta” (ط) and “Ha” (ه) in its first verse. It is generally accepted that this surah was revealed in Makkah as the 45th in order. Although there are narrations suggesting that verses 130 and 131 were revealed in Madinah, the harmony these verses display with the passage they are part of indicates that what is reported in these narrations is an unlikely possibility.

Beginning with verses that serve as a continuation of the statements concluding Surah Maryam—which introduced the Qur’an—Surah Ta Ha, like other Makkan surahs, focuses on themes such as monotheism (tawheed), the institution of prophethood, resurrection after death, and the Day of Gathering(Hashr). It reminds the Prophet of his primary duty and provides him with spiritual support by citing the story of Musa (Moses) as an example. Additionally, the information about Adam and Iblis (Satan), previously mentioned in Surahs Sad and A’raf, is reiterated. Striking depictions of the Day of Judgment and the Gathering are presented, illustrating the defeat of those who harbor hatred toward Allah and His Messenger. The surah concludes by urging the Prophet to remain patient.

TIME OF REVELATION

According to accounts in classical historical sources, Surah Ta Ha was revealed before Umar’s conversion to Islam and played a significant role in his becoming a Muslim:

Umar set out with the intention of killing the Prophet when he encountered a man who told him, “Before anything else, you should know that your sister and brother-in-law have embraced Islam.” Upon hearing this, Umar went straight to his sister’s house. There, he heard his sister and her husband reciting something written on a piece of paper. When his sister saw Umar, she quickly hid the paper, but Umar had already heard what was being recited, so he began questioning them. He then beat his brother-in-law and wounded his sister as she tried to protect her husband. Finally, both of them confessed, “Yes, we have become Muslims—do whatever you will!”

Moved by the sight of his sister’s bleeding head, Umar said, “Show me what you were reading!” His sister made him swear not to tear the paper, and they handed it to him. As Umar began reading the page containing this surah, he could not help but exclaim, “How magnificent this is!” Hearing this, his brother-in-law, who had hidden upon hearing Umar’s footsteps, came out and said, “By Allah, Allah has destined you to serve the call of His Prophet. For yesterday, I heard the Prophet supplicating, ‘O my Lord, strengthen Islam either through Abu’l-Hakam ibn Hisham (Abu Jahl) or through Umar ibn al-Khattab!’ O Umar, turn to Allah, turn to Allah!”

These words were so convincing that Umar (may Allah be pleased with him) went with Khubbab to the Prophet (peace be upon him) to accept Islam. This incident occurred shortly after the migration to Abyssinia. ^[1]

Ibn Hisham gives a longer account of the same incident:

Umar girded his sword and set out with the intention of finding and killing the Messenger of Allah (peace be upon him). On the way, he encountered Nuaym ibn Abdullah who asked him: “Where are you going, O Umar?” Umar replied: “To that Muhammad who has apostatized from his religion, disrupted the unity of Quraysh, accused them of foolishness, reviled their religion and insulted their gods – I intend to go and kill him.”

Nuaym said to him: “By Allah, O Umar! It is your own inner self that is deceiving you. Do you really think Banu Abd Manaf would let you walk the earth freely if you killed Muhammad? Why don’t you return to your own household and set their affairs straight first?”

Umar asked: “Which household do you mean?” Nuaym replied: “I mean your brother-in-law and your cousin Said ibn Zayd, and your sister Fatima bint al-Khattab. By Allah, they have become Muslims and followed Muhammad in his religion. In my opinion, you should deal with them first.”

Upon this, Umar turned back to confront his sister and brother-in-law. With them was Khabbab ibn al-Aratt, who had a written page containing Surah Ta-Ha which he was teaching them. When they heard Umar’s voice, Khabbab hid in one of the rooms. Fatima took the page and sat on it.

As Umar approached the house, he had heard Khabbab reciting Quran to them. When Umar entered, he demanded: “What was this speech I heard?” They replied: “You couldn’t have heard anything.” Umar said: “By Allah, I have been informed that you have followed Muhammad in his religion!” He immediately attacked his brother-in-law Said ibn Zayd. When his sister Fatima stood to protect her husband, Umar struck her and wounded her face.

When Umar saw the blood on his sister’s face, he regretted his action and came to his senses. He said to his sister: “Give me that page you were reading so I may see what Muhammad has brought.” Umar was literate. His sister replied: “We fear you might harm it.” Umar assured her: “Don’t fear,” and swore by his gods that he would return it after reading.

When Umar said this, his sister hoped he might accept Islam and told him: “My brother, you are in polytheism and impurity. Only the pure may touch this.” So Umar rose and performed ghusl (ritual washing). His sister then gave him the page containing Ta-Ha.

When Umar read the beginning of Surah Ta-Ha, he exclaimed: “How noble and honorable are these words!” Hearing this, Khabbab came out and said: “O Umar! By Allah, I hope Allah has answered the Prophet’s prayer specifically concerning you. Yesterday I heard him supplicating: ‘O Allah! Strengthen Islam either through Abu’l-Hakam ibn Hisham (Abu Jahl) or through Umar ibn al-Khattab!’ Fear Allah, O Umar!”

Umar then said: “O Khabbab! Direct me to Muhammad so I may go to him and enter Islam!” and he mentioned the remaining parts of the narration. ^[2]

The Surah recited is Surah Ta Ha, as it is mentioned in the above documents.

Meaning of verses:

¹Ta/9, Ha/5.

^2-4We have not sent the Qur’an so that you may be distressed/become unhappy, but as a reminder for the one who fears in awe with respect, love, knowledge, as a revelation from the One Who formed the high heavens/universe and the earth.

⁵Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] established dominion on the greatest throne. ⁶All that is in the heavens/universe, on the earth and between them and under the moist soil belongs to Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created].

⁷If you raise your voice, then surely, Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] knows what is hidden and what is more hidden. ⁸Allah is the One except Whom there is no deity. The best names belong only to Him.

⁹Information about Moses has definitely reached to you.

¹⁰When he thought about a fire; the miserable state of Israelites and said to his family, the people close to him: “Surely, I have sensed a fire; miserable condition of Israelites.!” Expect that I bring you even a little way, knowledge of salvation from it or that I find a guide which is intended to save Israelites from misery.

¹¹Then, when he came to it, when he decided to remove this distress he was called: “Moses! ¹²I, it is I Who is your Rabb. So, leave the people who are close to you and your belongings here, indeed, you are in the purified valley, in Tuwa/a valley cleaned twice. ¹³And I have chosen you; then heed that which will be revealed to you; heed the ¹⁴warning of “¹⁴Surely, I am Allah Himself. There is no deity except Me. Then worship Me and establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community] to remember Me. ¹⁵Indeed, that hour/the Qiyamat [Resurrection] will come. I will almost conceal it so that everyone may be recompensed for his work. ¹⁶So, do not let one who does not believe in Qiyamat [Resurrection] and follows his vain, transitory desire avert you from believing in Qiyamat [Resurrection]; or you will be manipulated/destroyed”.

¹⁷And what is it in your right hand, O Moses?

¹⁸Moses said: “It is my scepter, I lean on it, I bring down leaves for my sheeps and there are other benefits for me in it”.

¹⁹Allah said: “O Moses! Put it down/adopt a sedentary life by quitting being a shepherd! ²⁴Go to Pharaoh, indeed he has transgressed”.

***

²⁰Then, he put it down immediately/adopted a sedentary life and he marveled at once! What was in his right hand; the book that is revealed to him is a running and living soul; it is the source of the social life.

²⁵Moses ²⁰said: “My Rabb!²⁵Open my chest, ²⁶facilitate my work³³so we may purify you from all deficiencies ³⁴and remember you frequently. ²⁷Untie my tongue ²⁸so they may understand my word well. ²⁹And from my family; ³⁰my brother Aaron; ²⁹make him a minister for me, ³¹increase my strength with him. ³²Make him share my task. ³⁵Indeed, You see us”.

³⁶Allah said: “O Moses! You have been granted what you request”.

²¹Allah said: “²¹Hold onto it, do not fear ²³so We may show you of our greatest evidences/signs! We will return it to its first walking path; We will settle those things up, We will not let you have distress. ²²Add it to your strength/wing as another evidence/sign, you will come out perfectly and flawlessly without ugliness”.

***

³⁷And indeed, We had done favor to you another time: “³⁸Once We had inspired to your mother that which was inspired, ‘³⁹Place Moses in a chest and cast it in a large body of water/the river, then the large body of water/river will cast him onto the bank. And the one who is enemy to Me and enemy to him will take him’. And I bestowed upon you love from Me, ⁴⁰and when your sister walked and said ‘shall I take you to someone who will be responsible for his care?’, ³⁹so you would be raised under My watch. ⁴⁰Thus We returned you to your mother so that she might be content and not grieve. And you had killed a person, We had saved you from sorrow. And We purified/matured you. And you remained among the people of Midians for years. Then you came upon a decree; plan, O Moses!

⁴¹And I raised you for Myself.

***

⁴²You and your brother; go with my evidences/signs and do not slacken in My remembrance.

⁴³You both go to Pharaoh. He truly has transgressed. ⁴⁴Then speak to him softly so he may be reminded and fear in awe with respect, love and knowledge”.

⁴⁵Moses and Aaron said: “Our Rabb! We fear that he will treat unlawfully against us or that he will transgress”.

⁴⁶Allah said: “Do not fear, surely I am with both of you, I hear and see. ⁴⁷Go to him immediately and say to him; “Indeed, we are two messengers of your Rabb. Then send Israelites with us and do not torment them; indeed we have come to you with an evidence/a sign from your Rabb. Salam [health, peace, happiness…] is to those who follow the guidance. ⁴⁸Surely, it was revealed to us that the punishment will definitely be for one who denies and turns away’”.

***

⁴⁹Pharaoh said: “Then who is your Rabb, o Moses?”.

⁵⁰Moses said: “Our Rabb is the One Who gave each thing its form and properties and then guided”.

⁵¹Pharaoh said: “Then, what is the condition of the former generations?”.

⁵²Moses said: “The knowledge of them is with my Rabb in a book. My Rabb does not do wrong nor forgets/forsakes. ⁵³He is the One Who made the earth a cradle for you, made paths on it and sent down a water from the sky”. – And We grow many species of plants in couples with that water. ⁵⁴Eat and graze your livestock. Indeed there are many evidences/signs in this for those who have intelligence! ⁵⁵We formed you from the earth and we will return you to it and bring you out of it once again. – ⁵⁶And surely, We showed Pharaoh our evidences/signs; all of them, but he denied and refused.

^57,58Pharaoh said: “O Moses! Have you come here to drive us out of our land with your influential knowledge? Then, we will come to you with an influential knowledge like your influential knowledge. Now, appoint a time/place for us to meet; it should be a plain and wide place neither you nor we will reject”.

⁵⁹Moses said: “Meeting time with you is forenoon on the festival and celebration day when people will gather”.

***

⁶⁰Then, Pharaoh turned away and put together his plots-plans, then came.

⁶¹And Moses said to them: “Woe to you! Do not invent a lie to Allah. Then He will exterminate your lineage with a punishment. Truly, he who invents will lose”.

⁶²Then, influential scholars disputed over their work among themselves and concealed their whispers, “^63,64Indeed, these two are influential scholars; they want to drive us from our land and destroy our best exemplary path with their influential knowledge. Therefore, gather all your traps together and come in lines. He who overcomes today has definitely won victory”.

⁶⁵Influential scholars said: “O Moses! Either you will bring forward or we will be first who will bring forward”.

⁶⁶Moses said: “Rather, you, bring it forward”. He marveled at once! Their knowledge, old beliefs and hypotheses/useless/trivial knowledge seemed to him larger than they actually were due to their magic/ingenious presentation. ⁶⁷Hence, Moses felt a fear within himself.

^68,69We said: “Do not fear, indeed you; it is you who is superior: Bring forward the knowledge you have; then it will devour their productions. Surely, what they have done is just an trick of an illusion. And the one who impresses through illusion will definitely not win victory, succeed wherever he goes”.

***

⁷⁰In the end, all influential scholars were left submitted while they extended their necks, saying: “We have believed in Rabb of Moses and Aaron”.

⁷¹Pharaoh said: “Did you believe in him before I gave you permission? Surely, he is your senior who taught you influential knowledge. I swear that I will cut you off the covenants; commitments and indeed I will take you out of your comfortable environment; I will take you out of your business in the city and I will make you agricultural laborer in the date palm farms, I will make you work in the stone pits, in the hardest works. And you will know which of us is more severe and persistent in punishment”.

^72,73Influential scholars said: “We will never prefer you over these clear evidences which came to us and the One Who created us from nothing. So, decree whatever you are to decree! You can only decree for this simple worldly life. Indeed, we have believed in our Rabb so He may forgive us for our mistakes and for that which you have forced us to perform of the influential knowledge. And Allah is better and more enduring”.

***

⁷⁷And surely We revealed to Moses: “Make my servants walk by night without fearing to be caught and without fearing in awe with respect and love/without being grateful to Pharaoh and make a dry path for them in the large body of water/the river!”.

⁷⁸Pharaoh followed them with his armies at once and there covered them from the large body of water/the river which covered them.

⁷⁹And Pharaoh led his people astray and did not guide them to the righteous path.

***

⁸³What makes you hasten to reach your people, o Moses?

⁸⁴Moses said: “They are the ones who follow my track-teachings. And I hastened to You so You may be pleased, my Rabb”.

⁸⁵Allah said: “Indeed We have tested your people after you. And Samiri has led them astray”.

⁸⁶Then, Moses returned to his people, unpleased and grieved; he said: “O my people! Did not your Rabb promise you with a good promise? Was the time too long for you or you wished that your Rabb would not be pleased with you so you broke your promise to me?”.

⁸⁷They they said: “We did not break our promise to you by ourselves. But we had carried some burdens from the ornaments of those people. Then we threw them. Then Samiri put it in our head”.

⁸⁸And Samiri brought forth to them a deceiver, a trickster corpse/gold so Israelites said: “This is your idol and idol of Moses. But Moses abandoned it. –⁸⁹So, did they not see that gold could not respond to them with any word; and it did not possess a harm and a benefit for them? –

⁹⁰Surely, Aaron had said to them before: “O my people! Indeed you have been tested with this/have left the religion and thrown yourselves into the fire. And indeed, your Rabb is Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. So follow me and obey my order”. ⁹¹People of Aaron said: “We will never cease worshipping it until Moses returns to us”.

^92,93Moses said: “O Aaron! What did prevent you from following my path when you saw them going astray? Or have you disobeyed my order?”.

⁹⁴Aaron said: “O son of my mother! Do not seize my beard and head. Indeed, I feared that you would say ‘You caused a division among the Israelites and did not listen to my word’”.

⁹⁵Then Moses said: “O Samiri! What is it that you have done?”.

⁹⁶Samiri said: “I realized something that they did not understand so I had taken a handful of the track of the messenger then I threw it. And thus my self enticed me”.

^97,98Moses said: “Now go! And it is for you to say for lifetime , ‘No contact with me’. And there is an appointment day for you that you will never be able to refuse. And look at your idol you have been worshipping”. – Surely We will burn it and then demolish it deep into the large body of water. Your god is only Allah except Whom there is no deity. Indeed, He has encompassed all things in knowledge. –

***

⁹⁹Thus We relate to you some of the important news of that which preceded. Indeed, We have given you a reminder [the Qur’an] from Ourselves. ^100-102Whoever keeps his distance from Our Reminder [the Book/the Qur’an], he will definitely bear a burden on the day of Qiyamat [Resurrection]; on that day when the Sur will be blown, in which they will abide eternally. And what a heavy burden is the day of Qiyamat [Resurrection] for them! On that day, We will gather the criminals with their eyes turned blue. ¹⁰³They will whisper among themselves: “You remained on the earth only for ‘ten days’.” – ¹⁰⁴We know better what they will speak among themselves. – Then the one who was the best in way will say: “You remained only for one day”.

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.

^75,76And whoever returns to his Rabb having done amendatory deeds while he is a believer, it is those for whom will be the highest degrees, gardens of Eden underneath of which rivers flow. They will stay there forever. And this is the recompense of those who are purified.

⁸⁰O Israelites! We saved you from your enemy and when Moses was not around you; when there was no messenger with you We promised you and We sent down upon you manna and quails/honey. – ⁸¹Eat clean ones of that which We have provided you and do not transgress in this, then I will be displeased with you. And with whom I am not pleased, he will certainly fall [devastates]. ⁸²And indeed, I am very forgiving for the one who repents, believes and does righteous deeds and follows the righteous path he is guided. –

^105-107They ask you about the mountains, say: “My Rabb will blow them away. Thus, He will leave them leveled flat, empty. You will not see a hole and an elevation therein”.

¹⁰⁸That day, they will follow the inviter that has no deviation, then all voices will be reduced for Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. You will hear only a low voice.

¹⁰⁹That day, except for those whom Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] gives permission and He is pleased in word, no one will get help-support, benefit.

¹¹⁰Allah knows what was before and what is after those who will not be helped. But they can not encompass Him in knowledge.

¹¹¹And people will be humbled for Allah Who is alive and is the One Who always watches over all He created. Those who do wrong; act against their own good by associating others with Allah will absolutely lose.

¹¹²And whoever did amendatory deeds as a believer, they will neither fear injustice nor deprivation of justice.

¹¹³And thus We sent down the Qur’an in Arabic so that they would enter under the guardianship of Allah or that it would constitute a new remembrance. In it, We explained again and again of the warnings with threats.

¹¹⁴Sublime is Allah Who is the truth, the sole sovereign! Before His revelation to you is completed, do not hasten to recite/teach and say: “My Rabb! Increase me in knowledge”.

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

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

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

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

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

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

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

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

¹²⁷And thus We recompense those who do not put forward the truth completely and who do not believe the Ayat of your Rabb. And the punishment of Akhirat [Afterlife] is truly more severe and more enduring.

¹²⁸Then, have all those generations We destroyed before them, in the dwellings of whom they walk around, not become a guidance for them? Indeed, there are many evidences in this for those who have reason.

¹²⁹And if not for the Word from your Rabb and the end of a predetermined term, it would have been inevitable.

¹³⁰Then be patient over what they say and introduce Allah/teach them with praise of your Rabb that He is purified from all deficiencies before the sunrise and before the sunset as well so you may be content!

Introduce Allah/teach at certain periods in the night and at both sides of the day that He is purified from all deficiencies!

¹³¹And do not extend your eyes/covet for the wealth, properties and children that We have given for enjoyment to some couples among them as ornaments of the simple worldly life to test them. And the provision of your Rabb is better and more enduring.

¹³²And instruct your family, relatives to fulfill Salah [support financially and spiritually; strive to enlighten the community] and you, be steadfast in it too. We do not ask you for provision. We provide for you. And outcome is for “being under the guardianship of Allah”.

^133,134And the deniers said: “Why does this person, who alleges to be the messenger, not bring us an evidence/a sign from his Rabb?”. Have the explicit evidences which were in the first scriptures not come to them? And had We manipulated/destroyed them with a punishment before this, they would certainly have said: “O our Rabb! If only you had sent us a prophet so we could have followed Your Ayat before we became humiliated and disgraced!”

¹³⁵Say: “Everyone waits. So you, wait too. Indeed, you will know who owns the sound path and who follows the righteous path he is guided soon; ^{A-Waqi’ah 1-7}when that event occurs – and no one denies the occurrence of that event. That event is what brings down, raises – when the earth is shaken with shaking and mountains are broken down,crumbling and turn to dust and when you become three equivalent classes, ¹³⁵you will know.

Analysis of Verses

Verse 1:

¹Ta/9, Ha/5.

The first verse of the Surah consists of these two letters which we previously referred to as the “Disjointed Letters.” These letters, which individually carry no specific meaning, represented the numbers 9 [nine] and 5 [five] during the period when the Qur’an was revealed and when Arabs used letters to denote numbers before the adoption of numerals.

As we explained regarding the earlier surahs that begin with Disjointed Letters, we consider these letters to be either significant elements of the Qur’an’s material composition or expressions serving as warnings. These letters await the appearance of Qur’anic scholars who will fully reveal their exact meanings.

Regarding the letters ط (ta) and ه (ha), many explanations have been given in the past, including:

These are among the beautiful names of Allah.
They represent the name of the Prophet.
The letter ط (ta) symbolizes the “Tuba tree” in Paradise, while ه (ha) represents هاوية (hawiya) [Hell].
They mean “O human being!”
They are the imperative form of the verb وطا (wata) meaning “tread there.” ^[3]

However, among these views, the only explanation worth dwelling on is the one stating that the expression Ta-Ha (طه) means “O human being.” This is because classical sources contain some findings by linguistic researchers indicating that the expression Ta-Ha means “O human being” in the Abyssinian Uk tribe’s language and in Syriac. Yet, it’s not possible for the expression Ta-Ha to carry this meaning, even though the Quran contains hundreds of words of foreign origin that have become Arabicized. The findings suggest that this word had not yet become Arabicized during the period the Quran was revealed. Since it’s stated that the Quran was “revealed in Arabic,” it cannot be claimed that there is an un-Arabicized word within the Quran. Therefore, the explanations given so far regarding the expression Ta-Ha are unreliable and far from the truth.

Verses 2-4:

As can be seen, these verses are a continuation of the statement at the end of Surah Maryam: “Indeed, We have made the Qur’an easy in your own language so that you may bring good tidings to those who have entered under the guardianship of Allah and warn those people who are obstinate.”

Here, the Prophet is informed that the Qur’an was not revealed to give him any trouble or to make him unhappy, and he is asked not to feel bored and upset by feeling that he has failed in his mission of conveying and communicating, nor to feel distressed by feeling sorry for the fate of the deniers.

Furthermore, these verses indicate that the Qur’an was not sent down to cause distress to anyone. Therefore, the Prophet must convey and explain it without causing grief or hardship to people – with gentle words, kind speech, and good methods.

Regarding the occasion of revelation for these verses, the following incident is narrated in Asbab al-Nuzul:

Scholars have mentioned several aspects concerning the reason for the revelation of this verse:

1- Muqattil said: Abu Jahl, Walid b. Mughira, Mut’im b. ‘Aadiyyah and Nadr b. al-Harith said to the Prophet (s.a.): “Surely you are in hardship and distress because you have abandoned the religion of your ancestors”. The Prophet (s.a.) said, “On the contrary, I was sent to be a mercy to the worlds.” They said: “No, on the contrary, you are troublesome and troublesome.” Allah Almighty sent down this verse to reject them and to inform Prophet Muhammad (s.a.) that Islam is peace and prosperity, and that this Qur’an is the salvation that leads to all gain and the cause of all happiness, and that the state of the disbelievers is pure misery.

2- The Prophet (s.a.) prayed at night until his feet swelled. Then Gabriel (a.s.) said to him, “Leave (a little time) for your soul. Because it has a right over you.” Accordingly, the meaning of the verse is, “We did not send down the Qur’an to you so that you may destroy your soul by worshipping it all the time and cause it a great hardship. You were only sent with a religion that is true, untainted and tolerant.” It has also been narrated that when the Prophet (s.a.) got up to pray at night, he tied his chest with a rope so that he would not fall asleep. Others have said: “He used to worship standing on one foot.” Others said, “He used to stay awake all night long. This is what Allah Almighty meant by the phrase, ‘so that you may be troubled’.” Qādi said, “This is a remote possibility. Because when the Prophet (s.a.) does something, he does it by Allah’s command. When the Prophet (s.a.) does something by Allah’s command, it is something of happiness. Therefore, it would not be right to say to him, “We did not command you to do that.”

3- Some scholars have also said: “The meaning of this verse is, “Do not torment yourself and do not torment your soul with sorrow for the disbelief of those who disbelieve. Verily, We have sent down the Qur’ân to you only that you may admonish [warn] with it, so whoever believes and corrects himself, it is for him. And whoever disbelieves, let not his disbelief grieve you. Your duty is only to convey the Message”. This is as described in Surah al-Shu’araa, verse 3: “You will almost kill yourself because they will not become believers” and Surah Ya Sin, verse 76: “Let not their words grieve you”.

4- The verse means, “Surely you are not to be blamed for the disbelief of your people.” This is as in verse 22 of Surah al-Ghashiyah: “You are not a Mosallat (man) over them” and verse 107 of Surah al-An’am: “You are not a deputy over them”. It is as in the verses. That is to say, “You are not responsible for their disbelief after you have communicated to them, and you will not be questioned about their sins”.

5- This surah is one of the first surahs revealed in Mecca. At that time, the Prophet (s.a.) was also under the oppression and domination of enemies. Accordingly, Allah Almighty seemed to say to him, “Do not think that you will remain in this situation forever. On the contrary, your prophethood will prevail and your worth will be revealed. We have not revealed this Qur’an to you so that you may remain unhappy among the polytheists, but so that you may be exalted and honored by it.” ^[4]

In our opinion, all of these narrations were fabricated later. If one pays attention, the 3rd verse states that the Qur’an is an admonition for those who feel haşyet (reverential fear), establishing a connection between admonition and haşyet. As will be remembered, in the Furqan and Ya-Sin sections, it was stated that the Prophet would only warn those who feel haşyet. This means that those without knowledge cannot feel haşyet – since haşyet is a feeling of respect and awe stemming from knowledge – and thus will not accept admonition nor heed warnings.

Our Prophet, however, hopes that every person he conveys the message to will take admonition and come to faith, and when this doesn’t happen as he hopes, he becomes distressed and grief-stricken. Our Lord’s words emphasizing that the Qur’an was not revealed to cause distress serve as consolation to the Prophet, relieving his psychological burden and comforting him. Indeed, comforting warnings in this vein were frequently given to our Prophet:

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)

⁷⁶So, let their speech not grieve you. Surely, We know what they conceal and what they disclose.

(Ya-Sin/ 76)

^21,22Now remind, indeed, you are only a reminder. You are not a tyrant over them.

(Al-Ghashiyah/ 21, 22)

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

(Al-Kahf/6)

^106,107Follow what is revealed from your Rabb except Whom there is no deity, to you. Stay away from those who associate others with Allah. Had Allah willed, they would not have associated. We have not made you a guardian over them, and you are not the one over them who arranges the affairs pursuant to a schedule and implements this schedule by supporting, maintaining it either!

(Al-An’am/ 106, 107)

In the expression “We have sent It as a revelation from the One Who formed the high heavens/universe and the earth.” in the 4th verse, there exists an emphasis drawing attention to Allah’s majesty. Thus, both the power behind our Prophet is demonstrated, and through this given information, the polytheists are provided the opportunity to feel hashyet (reverential awe).

Verses 5-7:

⁷If you raise your voice, then surely, Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] knows what is hidden and what is more hidden.

In these verses, our Lord makes declarations by emphasizing the name al-Rahman (الرحمن), just as in the concluding section of Surah Maryam.

ISTIWA UPON THE ARSH (العرش استوى):

The expression “istiwa upon the arsh“, being a mutashabih (متشابه – allegorical) statement, literally means “to settle upon the Throne”, while metaphorically it signifies “to possess the highest authority and hold supreme power.” Since Allah is transcendent beyond space—as affirmed by numerous verses and rationally established—it is impossible that the literal meaning of these words is intended here. Therefore, “Allah’s istiwa upon the arsh” means that Allah possesses the highest authority and holds absolute power.

As we explained in our analysis of Surah al-Najm, many verses describe Allah’s attributes using mutashabih (allegorical) expressions similar to “istiwa.” For example, phrases like “He who is in the heaven” or “He who sits on the Throne,” commonly used among the Arabs of that time, were employed in the Qur’an to convey Allah’s might and power. Taking expressions such as “Allah’s coming,” “descending,” “drawing near,” “having a hand,” “speaking directly to Adam and Iblis,” “seeing,” and “hearing” in their literal sense contradicts the spirit of the Qur’an. Hence, the phrase “istiwaâ” here is also metaphorical, meaning “He established dominion, took control,” as in the following verses:

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

(Al-A’raf/ 54)

²⁹He is the One Who formed all that is on the earth for you. Then, He established His dominion in the heavens/universe; He arranged it in thousand pieces. He is the One Who knows all best.

(Al-Baqara/ 29)

The word “istiwa” (استوى) has been used with the same meaning in other verses besides those mentioned above: Surah al-Najm (6), Surah Yunus (3), Surah al-Ra’d (2), Surah al-Furqan (59), and Surah al-Sajdah (4).

The 6th verse affirms that the Almighty Allah is All-Knowing and All-Aware of everything, wherever it may be. This point has also been expressed in other verses:

¹⁶O my son! Surely, associating others with Allah; even if that evil should be the weight of a seed of mustard and should be within a rock or in the heavens/universe or in the earth, Allah will bring it forth. Indeed, Allah is the One Who is subtle, aware in truth.

(Luqman/ 16)

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

(Furqan/6)

Verse 7, ^“If you raise your voice, then surely, Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] knows what is hidden and what is more hidden.” gives the following message to the Prophet:

“Do not need to complain aloud to Allah about the torture you and your companions endure or the schemes your enemies devise to defeat you. For Allah is aware of all things, and He even hears the complaints you harbor in your hearts.”

HIDDEN AND MORE HIDDEN

This expression refers either to secrets planned for the future that remain hidden from everyone, to unpremeditated thoughts that fleetingly pass through one’s mind and are tucked away in a recess of consciousness, or to influences that are absorbed into the subconscious without one’s realization. In other words, Allah is aware of every kind of design and every hidden inclination within people—inclinations they might not even acknowledge to themselves—though He does not hold them accountable since they are never acted upon.

THE MOST BEAUTIFUL NAMES AND ATTRIBUTES (ASMA’UL HUSNA) BELONG TO ALLAH:

The designation of names that generally convey meaning as “beautiful” or “most beautiful” depends on whether their meanings are “beautiful” or “most beautiful.”

Our Lord has referred to Himself, His identity, and His attributes in the Qur’an through many beautiful names. Some of these names are exclusive to His essence, while others reflect His relationship with His creation. All of these names, in meaning and quality, are befitting to Him. These names, which introduce Allah to His servants, are the “most beautiful” names in the realm of existence.

The expression “Asma’ul Husna” (الأسماء الحسنى) = the most beautiful names appears in four places in the Qur’an, including the 8th verse of the passage under discussion. The others are in Surah A’raf (180), Surah Isra (110), and Surah Hashr (24). Structurally, the sentences containing this expression convey exclusivity (Kasr)—meaning the phrase “Asma’ul Husna” always emphasizes that “the most beautiful names belong to Allah alone.” This implies that names belonging to created beings cannot be described with the superlative “most beautiful.” Therefore, for humans, only “beautiful names” can be mentioned. For example, a human may be “one who knows,” but “the All-Knowing” is Allah alone. For this reason, all names and attributes belonging to Allah are expressed in emphatic forms, such as “the Best Knower,” “the Knower of all things.”

Detailed information regarding Asma’ul Husna has been provided in the analysis of the 180th verse of Surah A’raf.

Verse 9:

⁹Information about Moses has definitely reached to you.

From this verse onward, the parable of Prophet Musa begins. The account of Musa, which has been explained in detail in other surahs, is summarized here in Ta-Ha (9-99) with brief references. This passage should not be perceived as having been composed hastily.

Verses 9–36 describe Musa’s appointment to prophethood.
Verses 37–40 serve as a reminder of Musa’s life before prophethood.
Verses 41–98 narrate the events between Musa, Pharaoh, and the Children of Israel.

The events recounted here are not chronological. These events are not presented in strict chronological order; we have rearranged some verses because we believe that this passage was not properly ordered by the official Mushaf’s editing committee.

While previous surahs briefly touched upon the life of Prophet Musa, this surah provides the first detailed account of his story. The period between his birth and prophethood is covered in Surah Qasas.

The life story of Prophet Moses, only briefly mentioned in previous surahs, is given in greater detail for the first time in this surah, while the narrative of his life from birth until his prophethood is found in Surah al-Qasas.

In the events of this surah, God’s method of delivering His message to Moses and the Prophet’s attitude toward the unfolding events are clearly exhibited. Thus, the primary addressee of this parable is our Prophet himself, followed by the mujahideen who continue—and will continue—his mission.

The question, “Has the information about Moses reached you?” is posed not to solicit an answer but to draw attention; it effectively means, “The news of Moses has certainly reached you.”

Verses 10-16:

Note: The phenomenon of Musa (Moses), which has been explained in detail in other surahs, is summarized briefly with concise references in *Ta-Ha/9-99* (120th najm). It should not be assumed that this narration in the surah came about abruptly. The events relayed here do not follow a strict chronology either.

Based on the expression ahil [family and close ones] mentioned in the verse, it is understood that the prophet Musa was not alone on this journey. As will later be learned from Surah Al-Qasas, this event took place during Musa and his family’s return from Midyan to Egypt.

In this passage concerning Musa, as we explained in the analysis of Maryam/ verse 52, Mount Tur (Arabic: الطور) is again taken as the basis. The prevalent understanding is that the incident described here—Musa vision of the fire and his statements to his close ones—occurred on Mount Tur.

In the general acceptance, these verses are understood as follows, without proper analysis of the subject and words: “When he saw a fire and said to his ehil [family, close ones]: ‘Indeed, I have seen a fire. Wait here so that I may bring you a burning brand from it or find some guidance at the fire.'” It is inconceivable that Musa would act carelessly by setting out on a journey with his family without taking the necessary provisions—such as materials to light a fire.

However, what is being discussed here pertains to other matters—the qualities that led to Musa being chosen as a messenger. To correctly understand the verse, it will be beneficial to examine some of the words in it (Nar, Raa anese, and mueks).

We will first analyze the words individually and then present the message in the verse.

رَأَى Raa (meaning: to see)

The verb ” رَأَى Raa” is generally understood in the sense of “to see.” However, upon examining the Qur’an, it becomes clear that this word is not limited to mere visual perception but is also used in the meanings of “to estimate, imagine, think well, and perceive with the intellect/mind.” Here are examples:

رَأَى Raa (meaning estimation/imagination)

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

(Al-Anfal/ 50)

In this verse, the verb “tera (seeing)” is used in the sense of estimation and imagination.

رَأَى Raa (meaning: contemplation)

^48,49And when the hypocrites and those in whose hearts is disease; the ill-minded said, “Their religion has deluded them”, that evil commander made their deeds alluring to them and said to them, “Today, there is no one to defeat you from among the people and I am your helper too”. And when two groups were within the sight of each other, he turned on his heels and said: “Surely, I am away from you. Surely, I am seeing what you can not see, surely I fear Allah”. And Allah is the One Whose judgement/recompense is severe. And whoever relies on Allah, let him know that 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.

(Al-Anfal/ 48)

The verbs “اَرٰى era and تَرَوْنَ terawna” in this verse are also used in the sense of “contemplation”.

رَأَى Raa (meaning: seeing with the mind)

¹¹The mind of the servant did not deny what he saw. ¹²Do you doubt about that which he saw?/Do you dispute with him about that which he saw?

¹³Indeed, he saw it in another descend.

(Najm/ 11- 13)

The verbs “رَأَى raa (seeing)” in these verses are also used in the sense of “seeing with the mind”.

نارNar (Fire)

The word “نار” (nar, fire) in this verse is also used figuratively to represent “great distress.” This distress is the fire that gripped Moses’ conscience when he contemplated the suffering of the Hebrews in Egypt and the daunting challenge of liberating them from captivity.

As is well known, Moses stayed in Medina for eight to ten pilgrimages, during which he acquired wealth, property, and a family. According to the conditions of that era, he became quite affluent—a well-to-do man. Meanwhile, his own descendants, the Children of Israel, and his relatives were in bondage: their men were raised without proper qualifications and their women were forced into degrading labor. It is often said that such a state of affairs is unbearable. Moses was profoundly attached to his people, a sentiment clearly expressed in Qasas/15. His heart ached at the mere thought of their suffering, and a fire of distress was kindled within him. This is the fire that Moses “saw”—the fire of his inner turmoil. Notably, the verse does not mention “mountain” or any related term.

We also see this type of metaphorical “fire” representing distress in the following verses:

¹⁰³And cling firmly onto the rope of Allah all together/guard yourselves with the rope of Allah, do not become divided and remember the favor of Allah upon you: When you were enemies to each other and Allah brought your hearts together. Then you became brothers by His favor. You were on the edge of a fire pit and He saved you from there. Thus Allah makes clear His Ayat/evidences/signs for you so you may follow the righteous path you are guided.

(Ali Imran/ 103)

⁶⁸His people said: “Make him burn [fire him, put him into distress] if you are the ones who do and help your gods”.

⁶⁹We said: “O fire! Be cool and safe for Abraham”.

(Al-Anbiya/ 68, 69)

⁶⁴And the Jews said: “Allah is stingy”. –They became stingy for what they said and they were cursed.- Quite contrary, Allah is generous; He spends however He wills. And surely, that which has been revealed to you by Allah increases their transgression and disbelief; conscious denial of the divinity of Allah and the fact that He is Rabb. And We cast animosity and hatred among those Jews until Qiyamat [Resurrection]. Whenever they set a fire to fight/corrupt, Allah put it out. And they strive for corruption on the earth. Yet Allah does not like the corrupters.

(Al-Ma’idah/ 64)

مكثMueks (intizar, to be in expectation)

The word “امْكُثُوا” in this verse and in Qasas/29 has been interpreted as meaning “to wait in a place, at a point”, even though it means “to be in anticipation” and has been understood as “Moses told his relatives to ‘wait for me here’”. However, “مكثmueks” does not mean “to wait” but “to be in anticipation” (lexicons). It is also used in this sense in the Qur’an (Isra/106, Ra’d/17, Kahf/3, Zukhruf/77, Naml/22).

آنسAnese (to feel )

The verb for the word “نارnar” in the verse is “آنسAnese”. Although this verb is usually translated as “to see”, the literal meaning of the word is “to feel, to be convinced”. We can see the same in Nisa 6:

⁶And train your orphans with a strict education until they reach marriage. And if you perceive in them that they have reached the age of ability to distinguish between good and evil, give them their wealth right away. Do not consume out their wealth stealing it and in a rush because of that they will grow up. And whoever is wealthy, let him become chaste, patient; let him not receive any payment. And whoever is poor, let him consume in a way that is acceptable for all. And when you give orphans their wealth, bring witnesses upon them. And Allah is sufficient as reckoner.

(An-Nisa/ 6)

قبس GABES- CEZVE

The word “قبس Gabes” means “the light of fire.” In Arabic, it is common to say, “I received fire from him.” According to dictionaries, the Turkish word “iktibas” derives from this term, meaning “to quote” or “to extract a small piece of information.” This word appears in the Qur’an in different forms: in Naml/8 as “a piece of the shihab” and in Ta Ha/11 as “a piece of the fire.” In the account in Qasas/29, it is combined with the expression “cezve”—rendered as “جَذْوَةٍ مِنَ النَّار” (cezvetün minannar), where “jazwa” means “a piece of ember.”

The “little light” mentioned in these verses symbolizes a small but crucial piece of information—a hint that will ultimately save the Children of Israel from the fire, ease Moses’ distress, and serve as a remedy for his troubles. In his quest, Moses is in search of this vital clue.

It would be useful to compare this narration with similar accounts in other surahs to gain a fuller understanding of its significance.

⁷When Moses said for those close to him: “I have sensed a fire; miserable condition of Israelites. I hope that I will bring you an information from that distress or I will bring a piece from that distress so you may support my ancestry, you may save them from fire.”

^8-12And when he arrived to it; fire; distress; when he decided to remove this distress, those who are in distressed; and those who are out of distress are blessed. And Allah, Rabb of all universes is purified from all deficiencies!

And he was called: “O Moses! Surely, I am Allah Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible!

And bring forward your knowledge! – When he saw it which causes to move like an invisible entity, he fled away. – O Moses, do not fear! Indeed I; the messengers do not fear in My presence. But whoever does wrong; acts against his own good, then turns it to good after evil, indeed I am very forgiving, the possessor of much mercy. –

And engage the power within your chest, in nine Ayat [evidences/signs] you will come out to Pharaoh and his people flawlessly and perfectly. Indeed, they are a transgressing people”.

¹³And when Our Ayat/evidences/signs came to them in broad light, they said “This is an explicit illusion, a deception”.

¹⁴And while their selves were completely convinced with these, they consciously denied them for they did wrong; acted against their own good by associating others with Allah and because of their arrogance. – Look how was the end of the corrupters! –

(An-Naml/ 7-14)

²⁹When Moses completed the term and walked with his family/people close to him at night while he was out of the position of being messenger (while he was not yet appointed as a messenger), he sensed the fire; miserable condition of Israelites; difficult of saving them from this condition. He said to his family: “Be in expectation; I have indeed sensed a fire; a distress. I hope that I will bring you an information from that distress or I will bring a piece from that distress so you may support Israelities, you may save them from fire.”.

^30-32And when he arrived to it; when he decided to remove this distress, inside a piece of land with many trees (among hundreds of Wahy awaiting him), he was called from the first, the fresh Wahy from the sprout of the path of prophethood: “O Moses! Indeed, I am Allah, Rabb of all universes! And bring forward your knowledge! – And when he saw his knowledge which moves like an invisible entity, he ran away. – O Moses! Come closer, do not fear. Indeed, you are of those who are safe. Engage the strength you have in your chest, you will definitely come out perfectly. Draw your wing to yourself from your sleeve. These are two evidences from your Rabb against Pharaoh and his men. Indeed they have become a people who have gone astray from the righteous path”.

(Qasas/ 29-32)

¹⁵Has the news of Moses come to you?

^16,17When his Rabb called him in the valley that was cleaned twice (while he was carrying our the duty of being a messenger): “Go to Pharaoh! He has indeed transgressed”.

(An-Nazi’at/ 15-17)

Verses 11-16 summarize the first address to Prophet Moses, his first revelation and all the subsequent revelations he received. In this first revelation to Prophet Moses, Allah Almighty introduces Himself as the Lord of the prophet Moses and of the worlds, declares that there is no god but Himself, and that the Day of Judgment will surely come, although He does not reveal the time. He also declares that the Prophet Moses is on a pure path and that He has chosen him as a Messenger, and gives him some commands:

– Take off your sandals.

– Listen to what is revealed to you.

– Be a servant to Allah.

– Perform the salah in remembrance of Allah.

– Take care that no one who follows his own desires prevents you from believing.

THE COMMAND TO “TAKE OFF YOUR SANDALS”:

There have been many interpretations of the meaning of the command to take off your shoes in verse 12, such as the following:

– The shoes of the prophet Moses were made of the skin of a dead donkey, and with such shoes one could not enter the sacred valley.

– Allah commanded him to take off his shoes so that both feet of the prophet Moses would have a good grip on the holy place.

– Allah asked him to take off his shoes out of respect for the holy site that Prophet Moses was standing on, just as shoes are taken off to enter mosques nowadays. ^[5]

However, we hold a different opinion on this matter, as follows:

The command “Take off your sandals” given to the Prophet Musa resembles expressions we use in Turkish, such as “roll up your sleeves,” “tuck up your pants,” or “set out on the path.” It signifies that the Prophet Musa must now fully dedicate himself to his prophetic mission, ensuring that nothing—whether family, wealth, property, or anything else—becomes an obstacle in fulfilling his duty. According to this command, the Prophet Musa must wholeheartedly devote himself to his mission as a messenger, even if it means separating from his wife and children.

The source of the Sufis’ interpretation of the phrase “taking off his shoes” as meaning “divorcing his wife” must be this order given to the prophet Moses, which includes separation from his wife. This order is similar to the order given to young men of military age to leave their property, their wives, their jobs, their children and go to guard their homeland. We will see the same situation with Prophet Abraham in Surah Saffat. He, too, left his wife and children at the cost of being victimized in a dead land and rushed to serve Allah.

The relations between the prophet Moses and his people after this order and the developments in their wealth are not mentioned in the Qur’an. However, according to the Bible, the prophet Moses left his people and his wealth there and met his people later in Egypt:

Moses returned to his father-in-law Jethro. He said to him, “Let me go back to my people in Egypt, and I will see if they are still alive.” And Yitro said to him, “Go in peace.” ^[6]

Jethro the priest of Midian, the father-in-law of Moses, heard all that God had done for Moses and his people Israel, and how the LORD had brought the Israelites out of Egypt. He took his wife Zipporah and his two sons, whom the prophet Moses had sent to him. Moses had named one of his sons Gershom, saying, “I am strange in this strange land.” Then he named the other son Eliezer, saying, “The God of my father has helped me and saved me from the sword of Pharaoh.” Then Yitro came with Moses’ wife and his sons to the mountain of God, to the desert where Moses was staying. He sent the following message to Moses: “I, your father-in-law Jethro, your wife and your two sons are coming to you.” Moses went out to meet his father-in-law, bowed down and kissed him. They asked after each other and entered the tent. Moses told his father-in-law all that the LORD had done to Pharaoh and the Egyptians for the sake of the Israelites, all that they had suffered on the way, and how the LORD had saved them.^[7]

The expression in the 15th verse, “Indeed, that hour/the Qiyamat [Resurrection] will come. I will almost conceal it so that everyone may be recompensed for his work.” indicates that the breaking of the Day of Judgment and the beginning of the Hereafter is a necessity of the test in this worldly life. Because only in the Hereafter will every human being be fully rewarded for what he has done in this world, and there he will face complete justice.

^63,73People ask you concerning the moment of Qiyamat [Resurrection]. Say: “Knowledge of it is only with Allah so He may punish hypocrite men, hypocrite women, the men who associate others with Allah, the women who associate others with Allah; and so He may accept the repentance of believing men and believing women. And how do you know; perhaps the moment of Qiyamat [Resurrection] is close. And Allah is very forgiving, very merciful.

(Al-Ahzab/ 63, 73)

The fact that the signs of the Day of Judgment are not clearly shown reveals the sincerity of people’s beliefs. Because the one who sincerely believes in the Hereafter will continue to live in taqwa even if he does not know when the Day of Judgment will come, whereas the one who does not believe in the Hereafter will continue to live in fısk and wickedness because he does not see the signs of the Day of Judgment clearly.

The true addressee of the 16th verse is actually each accountable individual. Every rational person is implicitly being told: “Do not follow those who deny the Day of Resurrection, who turn to what gives them pleasure in this world, who rebel against their Lord and follow their desires. And whoever follows them in this behavior will surely lose and perish. His wealth will not benefit him.”

^8-11But whoever withholds and sees himself free of need and denies the best, We will provide for him easiness for “the most difficult”. His wealth will not save him when he falls headlong into manipulation, destruction/when he dies.

(Al-Layl/ 8-11)

طوى– TUWA:

The sentence in which this word occurs is usually translated as “Surely you are in the cleansed valley; you are in Tuwa” and the word Tuwa is explained as the name of a special valley. However, Zabidi never mentioned such a valley in his Taj al-Arus, one of the most important Arabic sources. Zamakhshari, who is one of those who worked on the same subject, gave the sentence the meaning of “you are in a valley that has been cleansed/purified twice” based on the fact that the meaning of the word tuwa means twice. ^[8]

الوادى – WADI:

Wadi means “every cleft and hollow place between mountains and hills”. ^[9]

The Turkish word “koyak“, in addition to the meaning of “valley” above, also means “a longitudinal depression formed by rivers on land, sloping in one direction“.

It is not possible to accept the word “wadi” in the verse in its literal meaning. For in other verses describing the same event, a mountain is mentioned and it is reported that the prophet Moses saw the fire there from a distance. If the wadi in the verse had been a hollow place in accordance with its dictionary meaning, Prophet Moses would not have seen the fire there, nor would our Lord have mentioned the existence of a mountain there. Therefore, the word “wadi” here figuratively means “path”. This “path” is the prophetic path purified twice; the past and future sins of prophets are forgiven (Al-Fath 1-3). The Prophet Musa was told: “Now you are on the path of prophethood. Roll up your sleeves, no longer think of family, children, or possessions, listen to the revelation, and begin your new task!”

FROM THE EXPRESSION IN THE TENTH VERSE: “Expect that I bring you even a little way, knowledge of salvation from it or that I find a guide which is intended to save Israelites from misery.” WE UNDERSTAND THAT AFTER THIS EXPLANATION, MUSA EMBARKED ON HIS SEARCH AND THE EVENTS NARRATED IN VERSES 60-82 OF AL-KAHF OCCURRED.

Verses 17 – 20, 24 – 35

¹⁷And what is it in your right hand, O Moses?

¹⁸Moses said: “It is my scepter, I lean on it, I bring down leaves for my sheeps and there are other benefits for me in it”.

¹⁹Allah said: “O Moses! Put it down/adopt a sedentary life by quitting being a shepherd! ²⁴Go to Pharaoh, indeed he has transgressed”.

Note: this passage has been arranged differently from the official Mushaf for technical and semantic reasons.

The question in the 17th verse is not asked to obtain information. Because Allah knows he is holding a scepter/staff in his hand. The question aims to draw Prophet Musa’s attention to the scepterand prepare him for the mission he will be given.

OTHER BENEFITS OF THE SCEPTER:

Prophet Moses’ statement in verse 18 that there are other benefits in it for me indicates that he used it for other purposes besides those listed in the verse. For example, a person who is a shepherd in the mountains carries a bag of food and drink on the end of his scepter, pulls the roots of plants out of the soil with his scepter, uses his scepter to dig the soil for water, herds his flock with his scepter, and uses his scepter as a weapon against wild animals and aggressors. However, the developments after these words of Prophet Moses show that the shepherd’s scepter is no longer needed for its former functions. The scepter that he will hold in his right hand from now on is something else, it is the scepter by which all that is false will be destroyed and by which people will be enabled to see the truth.

Some people have enumerated the benefits of the scepter of Prophet Moses and have narrated many miracles related to it. The poor people who believed them always looked for the miracle in the scepter and carried it to the present day by attributing sanctity to it. As a matter of fact, some people accept the scepter as the Sunnah of the prophets and walk around with it even in this age.

If noticed carefully, Prophet Musa was addressed directly without intermediary, just as our Prophet was addressed near the final sidra/cherry tree in Masjid al-Aqsa. That is, both prophets received revelation in similar ways, and both experienced what is described in the 51st verse of Surah Shura – one of Allah’s methods of speaking to humans: from behind a veil.

¹⁰He; the One Who has mighty powers, Who is supreme in intelligence, Who has established the dominion and Who is the owner of the highest horizon then revealed to His servant what He revealed ¹⁴by the last cherry tree – next to it there is a resting place worth stopping by-. ¹⁶At that time, the cherry tree was covered by what covered it. ¹¹The mind of the servant did not deny what he saw. ¹²Do you doubt about that which he saw?/Do you dispute with him about that which he saw?

¹³Indeed, he saw it in another descend. ¹⁷The sight did not swerve nor did it transgress. ¹⁸Surely, He saw the greatest of the evidences/signs of His Rabb.

(An-Najm/10-18)

(Qasas/ 30- 32)

Verses 20-23 mention two revelations given to Moses. The first of these is the revelation/book/The Torah given to his right hand in place of the shepherd’s scepter, and the second is his brother Harun, who will add strength to his power. In the following verses, it will be seen that Moses’ ability of expression was not sufficient, and that he asked for his brother, Haroon, to be made his helper in order to make his point better, and that this request was granted.

This subject, namely the staff and yad [perfect power], has been explained in detail in Surah Al-A’raf. Here, we will focus on other words.

الحية [HAYYE]

The word Hayye is one of the key words in the correct understanding of the Moses passage. That is why we want to focus on this word:

The word hayye, derived from hayat (life), means “a single life” or “one instance of living.” The Arabs use this word in many ways:

Due to its long lifespan, a snake is called hayye.
They say of someone with sharp eyesight, “He sees better than a hayye.”
Of a treacherous, cunning person, they say, “He is more oppressive than a hayye.”
Those who benefit and protect their surroundings or society are called “the hayye of the region, the hayye of the earth.”
Of a man or woman who lives long, they say, “He/She is the embodiment of a hayye.”
When a person reaches the peak of intellect, wisdom, or genius, they say, “He is the hayye of the valley.”
Hayye is also metaphorically used for the stars between the twins of the Great Bear constellation and Alkaid (the faint, dead star). ^[10]
The word tahiyyah (greeting/”May Allah grant you life”) also comes from the same root.

To summarize, the meaning of this word is “life and vitality.” Therefore, the word hayye does not simply mean “snake” but rather describes “the long-lived existence of a being.” The expression حية تسعى (hayyetun tes‘â / “the moving tes‘â“) in Surah Taha corresponds exactly to the Turkish idiom “yedi canlı” (literally “seven-lived”), which means “surviving every time despite repeatedly facing mortal danger.” This word is used not only for cats and snakes but also for people who have survived many illnesses, calamities, and disasters.

To properly understand the word hayye in this verse, we must also consider another description of what was in Musa’s right hand. In [Surah] An-Naml/10 and Al-Qasas/31, Allah characterizes what was in Musa’s right hand as “moving as if it were an unseen being.” In other words, the thing in Musa’s right hand resembled “an unseen entity that imparts movement.” And this unseen force that enables movement is the life (can) of humans and animals.

This description refers to the “spirit” (ruh) attribute of divine revelation/scriptures. Just as one of the names of the Qur’an is ruh (spirit), what was in Musa’s right hand—his Book—is also called ruh:

¹⁵He is the One Who raises the degrees, the owner of the greatest throne/position: He places the revelation which is from His own command/His own affair to whomever He wills of His servants to warn about the day of meeting.

(Al-Mu’min/15)

^52,53Thus We have revealed to you the soul/the Qur’an which is of Our own command/affair. You did not know what the book was, what faith was. But We made it a light/soul with which We guide from whomever We will of Our servants. Without a doubt, you also guide to a straight path; the path of Allah for Whom those in the heavens/universe and on the earth are. So open your eyes! All matters return only to Allah.

(Ash-Shura/52-53)

In the 20th verse, when the word hayye is understood as “snake,” naturally the word “fear” in the 21st verse has also been interpreted as “fear of the snake.” However, the fear mentioned here refers to Musa’s fear of the mission and his fleeing from it, as discussed in the 45th-46th verses of this surah, as well as in [Surah] Ash-Shu’ara (10-15), An-Naml (10), and Al-Qasas (30).

¹⁰Once your Rabb said to Moses: “Go to those people who do wrong; act against their own good; ¹¹the people of Pharaoh, will they not enter under the guardianship of Allah?”

¹²Moses said: “My Rabb! Indeed I fear that they will deny me. ¹³My chest tightens, my tongue does not speak, so make Aaron a messenger as well. ¹⁴And there is a crime upon me that belongs to them. I fear that they will kill me because of it”.

¹⁵Allah said: “Certainly not as you think! Now, you both go with Our evidences/signs. Surely, We are with you, We are the Ones Who hear. ^16,17Now, you both go to Pharaoh and say ‘Indeed We are the messengers of your Rabb so that you will send Israelites with us’”.

(Ash-Shu’ara/10-17)

^8,9Then, He; the One Who has mighty powers, Who is supreme in intelligence, Who has established the dominion approached to inform him, to train him, to protect him and for the good of the people, then group by group revelations descended at once one after another. First, He was at a distance of two bows, then He was closer.¹⁰He; the One Who has mighty powers, Who is supreme in intelligence, Who has established the dominion and Who is the owner of the highest horizon then revealed to His servant what He revealed ¹⁴by the last cherry tree – next to it there is a resting place worth stopping by-. ¹⁶At that time, the cherry tree was covered by what covered it. ¹¹The mind of the servant did not deny what he saw. ¹²Do you doubt about that which he saw?/Do you dispute with him about that which he saw?

(An-Naml/8-12)

^30-32And when he arrived to it; when he decided to remove this distress, inside a piece of land with many trees (among hundreds of Wahy awaiting him), he was called from the first, the fresh Wahy from the sprout of the path of prophethood: “O Moses! Indeed, I am Allah, Rabb of all universes! And bring forward your knowledge! – And when he saw his knowledge which moves like an invisible entity, he ran away. – O Moses! Come closer, do not fear. Indeed, you are of those who are safe. Engage the strength you have in your chest, you will definitely come out perfectly.¹⁸¹ Draw your wing to yourself from your sleeve. These are two evidences from your Rabb against Pharaoh and his men. Indeed they have become a people who have gone astray from the righteous path”.

(Qasas/ 30-32)

⁴⁵Moses and Aaron said: “Our Rabb! We fear that he will treat unlawfully against us or that he will transgress”.

(Ta-Ha/45-46)

THE PURE WHITE HAND

In the 22nd verse, the subject of the phrase tahrucu (“it will come forth”) is not “the hand” but “you.” This confusion arises because the verb form for the “second person masculine singular” and the “third person feminine singular” are identical in structure. What is intended here is that Musa should bring into action his vizier Harun, who was given to him as additional support, and through him, convey his message flawlessly, spotlessly, and completely.

The two signs given to Moses mentioned here in verses 20-23, signs, indicators, are mentioned in Surah Furqan as follows:

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

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

(Al-Furqan/35-36)

¹⁹Allah said: “O Moses! Put it down/adopt a sedentary life by quitting being a shepherd! ²⁴Go to Pharaoh, indeed he has transgressed”.

In this verse, the prophet Musa, who was entrusted with the messenger mission, is commanded to go to the Pharaoh in his state of tughyan (rebellion and transgression). For the arrogant Pharaoh had become so insolent that he regarded himself as a god [Rabb], and those around him as his servants. As understood from the verses 10-11 of Surah Ash-Shu’ara where this narrative is recounted, as well as from other verses elsewhere, the prophet Musa was sent not only to Pharaoh but also to “the people of wrongdoers, the people of Pharaoh.” The mention of only Pharaoh here is because he led his people astray from the right path, and his people failed to show any will against him in this deviation.

³⁸Pharaoh said: “O chiefs! I have not known any other god for you than myself. O Haman! Set a fire on the clay for me now; produce bricks and build a tower for me so I may get information about the god of Moses. And surely, I believe with certainty that he is one of liars”.

(Qasas/ 38)

^21-24Then, Pharaoh denied and disobeyed. Then he turned back immediately. Then he gathered and called out: “I am your most exalted Rabb!”.

(An-Nazi’at/ 21- 24)

Verses 36, 21-23

³⁶Allah said: “O Moses! You have been granted what you request”.

In this group of verses, there are material and spiritual elements that Prophet Moses considered necessary and demanded from Allah in order to fulfill his mission. These demands are;

– The opening of his chest,

– The easing of his task,

– The untying of the knot from his tongue, and

– The granting of Harun as his vizier.

THE OPENING OF HIS CHEST:

As we mentioned in our analysis of Surah Inshirah, the opening of the breast means “having comfort, ease, steadfastness, and courage.”

Prophet Musa, anticipating the distress and constriction of the chest that would arise from leaving behind his possessions and being separated from his family to carry out this mission, made this request to his Rabb.

THE UNTYING OF THE KNOT FROM HIS TONGUE:

Prophet Musa, aware that a person entrusted with a messenger’s mission needed eloquence to influence Pharaoh and his courtiers, also knew that he himself lacked this ability.

^51-53And Pharaoh called out among his people: “O my people! Do not the kingdom of Egypt and the rivers that flow beneath me belong to me? Do you still not see? Or am I not better than that man who is insignificant; who hardly expresses himself? And why have not bracelets of gold placed upon him or have not angels in ranks come with him?”.

(Az-Zukhruf/ 51- 53)

^33,34Moses said: “My Rabb! I surely have killed a person from among them, now I fear that they will kill me. Send my brother Aaron with me; he is better and more influential in speech than me. Therefore, send him with me as an assistant who would testify me. Indeed, I fear that they will deny me”.

(Qasas/ 33-34)

When examining the conversations between the Prophet Musa (Moses) and Pharaoh and his people, it becomes clear that the knot in Musa’s tongue was loosened. Indeed, all of his statements were remarkably eloquent. This beauty was achieved through the support of his brother Harun (Aaron), who was given to him as a minister and a source of strength. This matter has been explained in the analysis of the term “Yad-i Bayda” (يَدٌ بَيْضَاءُ) in the chapter of Al-A’raf.

The issue with Prophet Musa’s tongue is mentioned in the Holy Bible as follows: Moses said, “Pardon, my Lord! I have never been eloquent, neither in the past nor since You have spoken to Your servant, for I am slow of speech and tongue.” ^[11]

However, the Talmud explains the deficiency in Prophet Musa’s speech in a very strange manner:
When Musa was a child, he grabbed Pharaoh’s beard and pulled it. Pharaoh then resolved to kill him, saying, “This is the one who will cause my dominion and power to perish.” Thereupon, Asiya (Pharaoh’s wife) said, “He is but a child who lacks understanding. The proof is that you can bring dates and fire close to him.” Then, these two things were placed before him; he took the fire and put it in his mouth…^[12]

Unfortunately, this absurd tale has been cited in many classical sources as if it were true.

HARUN’S VIZIERSHIP:

Regarding Harun (Aaron), apart from being the brother of the Prophet Musa (Moses), no further details are given in the Qur’an.

The Holy Bible states that Harun was the elder brother:

When they spoke to Pharaoh, Musa was eighty years old, and Harun was eighty-three. ^[13]

The fact that the Prophet Musa requested Harun’s viziership suggests that Harun was among his ehli (family/close kin) when Musa went to the mountain. For if Harun had not been present, Musa—having been in Midian for years—would not have known whether Harun was still alive and thus could not have asked for him as a vizier. Moreover, the term ahli in the verse encompasses not only immediate family but also blood relatives and in-laws, further supporting the idea that Harun was present there.

الوزير– VIZIER :

The meaning of the word Wazīr can be explained in the following ways according to the word from which it is derived:

– If it is accepted that it derives from the root وزر – vizr = load, it means “one who pulls a load”. In fact, viziers are those who assist kings by pulling their burdens.

– If it is accepted that it is derived from the word وَزَرَ – vezer = shelter, which is mentioned in verse 11 of Surah Qiyamah, it means “the mountain from which one is protected”. In a way, the viziers are the ones who are consulted, consulted and taken refuge from.

The events in this group of verses are described in Surah Al-Qasas as follows:

³⁵Allah said: “We will strengthen you with your brother and We will form a power, an authority for you both. Then they will not reach you because of Our evidences/signs. You both and those who follow you are the ones who are superior”.

(Al-Qasas/ 30-35)

In verse thirty-six, “He [Allah] said: “O Moses, what you asked for has been given to you.” It is understood from this statement that the requests of the prophet Moses were accepted by Allah. In other words, Moses’ chest will be opened, his work will be made easier, his tongue will be untied, and his brother Haroon will be his vizier. In short, all the material and spiritual opportunities that Prophet Moses needed to succeed in his mission were given to him.

SIYRAT

^{Ta ha 21}Allah said: “²¹Hold onto it, do not fear ²³so We may show you of our greatest evidences/signs! We will return it to its first walking path; We will settle those things up, We will not let you have distress. ²²Add it to your strength/wing as another evidence/sign, you will come out perfectly and flawlessly without ugliness”.

The word سيرة (siyrat) comes from the root س ى ر (syr), which means “to walk by day / night.” In its form as an Ism-un-Naw‘i, it denotes “a walk” or “a manner of walking.” This term is exemplified in the idiom “سيرة حسنة” (a beautiful gait), as in the expression, “The governor walked among his people with a beautiful gait,” (Lisanu’l-Arab; Taj u’l-Arus) implying that he was efficiently putting the people’s affairs in order and resolving their issues. In Turkish, related forms like “seyr” and “mesire” have been adopted from this root.

Within the Qur’an, words derived from the root س ى ر appear twenty-seven times, yet the form سيرة occurs only once—in Surah Ta-Ha, verse 21. Here, in the expression “سنعيدها سيرتها سيرتها الأولى“ (san’iduha siyrataha al-ula, translated as “We will restore it to its original way of proceeding”), Allah declares that the difficulties Moses listed will be resolved by Allah Himself. This assurance confirms that Moses will be safe and that the problems will be rectified. It echoes similar assurances given in Ma’idah/67 “O Messenger! Convey that which has been revealed to you from your Rabb. If you do not do this, then you have not fulfilled the duty of messenger that He assigned you. And Allah will protect you from the people. Surely, Allah will not guide infidels; those who consciously deny His divinity and the fact that He is Rabb.” and in Duha/3, where it is stated, “your Rabb will not abandon you and will not take offense at you”

The verse clearly tells Musa: ‘Hold fast to that life-giving revelation, do not fear, We will set those matters right, We will resolve your problems, We will not let you face hardship, everything will be roses and sunshine.’

Indeed, thanks to this assurance given to Musa directly by Allah, when he returned to Egypt he encountered no problems whatsoever – none of his fears materialized, his affairs proceeded smoothly. He continued his mission in an extremely favorable environment.

Ancient lexicons indicate that the word ‘سيرة (siyret)’ was given the meaning of ‘هيئة (hey’et – form/appearance)’, with the reason being to support the traditional interpretation of this verse as meaning ‘We will transform the snake in your hand back to its original form as a wooden staff.’ However, in the Arabic language, there exists no other example showing that the word ‘سيرة (siyret)’ is used in the sense of ‘هيئة (hey’et – form/appearance)’ to support this desired interpretation. Attributing such a meaning is absolutely irrational and contrary to linguistic rules.”

Verses 37-43:

⁴¹And I raised you for Myself.

⁴²You and your brother; go with my evidences/signs and do not slacken in My remembrance.

⁴³You both go to Pharaoh. He truly has transgressed. ⁴⁴Then speak to him softly so he may be reminded and fear in awe with respect, love and knowledge”.

The summary events in these verses, in which the Prophet Moses is reminded of his past, are described in detail in Surah al-Qasas:

³We recite to you/make you follow some of the important news of Moses and Pharaoh with truth for a people who will believe.

⁴Surely, Pharaoh was exalted on the earth and divided the people under his rule into groups; he wanted to weaken one of these groups; he strangled their sons; he made them weak, unqualified by leaving them uneducated and covered their women with disgrace. Indeed, he was of the corrupters.

⁵And We wanted to bestow favor to those who were oppressed on the earth, make them leaders, make them inheritors. ⁶And establish them on the earth strongly, and show Pharaoh, Haman and their soldiers that which they feared from them.

⁷And We inspired to the mother of Moses: “Suckle him. If you fear for him, cast him in the river, do not fear and do not grieve. Surely, We will return him back to you and make him one of the messengers”.

⁸Then the family of Pharaoh picked him as a “finding” so he might become an enemy and grief for them. Indeed, Pharaoh, Haman and their soldiers were the ones who were doing wrong.

⁹And the inharmonious and incompatible wife of Pharaoh said: “A comfort of the eye for me and you! Do not slay him; do not make Moses unqualified; uneducated, unemployed like other Israelite children, perhaps he may benefit us or we may adopt him”. And they did not perceive.

¹⁰And heart of the mother of Moses overnighted empty. – Had We not solidified her heart so she might be of the believers, she would almost have disclosed him. – ¹¹And the mother of Moses said to the sister of Moses: “Track him down”. She then watched him from a distance while they did not perceive.

¹²And We had prevented from him wet nurses before. So his sister said: “Will I show you a family who will look after him and educate him, advise him for you?”.

¹³Thus We returned him to his mother so she might be content and not grieve and she would know that the promise of Allah is true. – But many of them do not know. –

¹⁴And when Moses grew up to have his strength and was mature, We gave him judgement and knowledge. Thus We recompense those who do good.

¹⁵And Moses entered the city at the time of inattention by the people of the city. Then he found two men, one from his side and one from the side of the enemy, who were trying to kill each other. Then the one who was from his side asked Moses for help against the enemy. Then, Moses punched the other and he died immediately. Moses said: “This is from the work of the satan, surely, He is a clear, misleading enemy”.

¹⁶Moses said: “My Rabb! I have been unjust to myself. So forgive me!” and Allah forgave him. He surely is the One Who is very forgiving, the One Who shows great mercy.

¹⁷Moses said: “My Rabb! For that which You bestowed upon me as a favor, I will never assist the criminals again”.

¹⁸Then, Moses overnighted in the city, fearing and watching around. He marveled at once, the one who had asked him for help the day before was crying out for his help again. Moses said: “You truly are a transgressor!”.

¹⁹And when Moses wanted to seize the man who was an enemy to both of them, that man said: “O Moses! Do you intend to kill me as you killed someone yesterday? You truly want to be a tyrant on the earth but not a person who does amendatory deeds”.

²⁰And a man came from the other side of the city, running. He said: “O Moses! Chiefs are conferring over you to kill you. Go immediately! I surely am of the advisors”.

²¹Then Moses left it, fearing, watching around. He said: “My Rabb! Save me from those people who do wrong; act against their own good by associating others with Allah!”.

(Qasas/ 3-21)

THE REVELATION OF MOSES TO HIS MOTHER:

The revelation to Moses’ mother means that it was inspired to her, placed into her heart. The various meanings of the word “revelation” (wahy) in the Qur’an were explained in detail in the analysis of Surat an-Najm. For this reason, here we will suffice by providing a few examples of verses where the word is used in the same sense as in the 38th verse:

^68,69And your Rabb inspired to the honey bee to take homes/nests among the mountains, trees and in the roofs they make, then ‘eat from all the things that trees carry, such as fruits, flowers, moss, resin’ and enter the paths your Rabb has made easier’. From their bellies emerge a drink, varying in colors, in which there is a healing for people. Indeed, there is definitely an evidence/a sign in this for a people who give thought.

(An-Nahl/ 68)

¹¹¹And when I inspired to the Apostles: “Believe in Me and My Messenger”. And they said: “We have believed!” and “So bear witness that indeed we are Muslims”.

(Al-Ma’idah/ 111)

¹²Then Allah made them in two phases as heavens and assigned the work of every heaven within it. We adorned the closest heaven with lanterns and the protection. This is the arrangement of the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the One Who precludes corruption best/makes incorruptible, knows very well.

(Fussilat/ 12)

In Al-An’am (112, 113), the revelation of the devils to one another is mentioned; in Maryam (11), Zechariah’s revelation to his people is discussed.

TESTING/PURIFYING REPEATEDLY:

The meaning of the phrase “And We purified/matured you.“ in the 40th verse is: “We made you pass through many trials, trained you, and purified you from impurities to refine you.” From this, it is understood that the Prophet Moses was appointed as a prophet only after undergoing a long period of training.

For a detailed explanation of the word fitna (trial), refer to what has been provided in Surat Sad.

It is reported in the Qur’an that Prophet Abraham was put through the same process:

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

(Al-Baqara/ 124)

The word اصطناع – istina’ in the 41st verse is derived from the root صنع – sun’ in the “Ifti’al” form, meaning “to adopt a craft or produce an industrial artifact.” Accordingly, the statement of our Lord to Moses in the same verse, “And I raised you for Myself.” can be explained in two ways:

1- Our Lord chose the messenger whom He was going to send to the society and raised him from his birth as if he was a work of art or an industrial product – with special care – so He said to him, “And I raised you for Myself“.

At this point, it is beneficial to remind the following: The reason Almighty Allah sends messengers and scriptures to communities is due to His taking upon Himself the responsibility of mercy and guidance for humanity—just as He provides sustenance to His creation, sending messengers and revealing scriptures stems from His assuming mercy and guidance.

¹²Say: “For whom are those things that are in the heavens/universe and on the earth?” Say: “For Allah”. He decreed mercy upon Himself. He surely will gather you to the day of Qiyamat [Resurrection] about which there is no doubt. Those who make themselves lose, they do not believe.

(Al-An’am/12)

⁵⁴And when those who believe in Our Ayat come to you, say: “Salam [health, peace, happiness…] be upon you! Your Rabb decreed mercy upon Himself. Indeed, whoever of you commits an evil deed unintentionally and then repents and corrects; surely Allah is the One Who removes the sins of His servants, does not punish them and has much forgiveness, the One Who is the possessor of vast mercy!”.

(Al-An’am/ 54)

¹²Guidance to the right and good is only upon Us. ¹³And the before and the after belong only to Us.

(Al-Layl/ 12)

⁹Only upon Allah is the right path. And among the various paths are those deviating. And if Allah had willed, He would have guided you entirely to the righteous path.

(An-Nahl/9)

2- Our Lord’s statement here, “And I raised you for Myself,” could also mean: “I have raised you solely so that you may carry out My work.” From this, it is understood that a chosen messenger cannot have any other personal occupation; whoever takes up the duty of messengership must abandon all other tasks. Indeed, the same meaning is present in the earlier expression, “Take off your sandals.”

In verses 42-44, the expressions “You and your brother; go with my evidences/signs and do not slacken in My remembrance. You both go to Pharaoh. He truly has transgressed. Then speak to him softly so he may be reminded and fear in awe with respect, love and knowledge”. command the Prophet Moses and his brother Aaron to go together to Pharaoh, not to slacken in their duty, and to use gentle and kind speech when fulfilling this command.

SPEAKING SOFTLY

In accordance with this method of communication, our Lord exemplified how the Prophet Moses should speak in Surat an-Nazi’at:

^18,19Then say: “Would you purify yourself? And let me guide you to your Rabb so you may fear Him in awe with respect, love, knowledge!”.

(An-Nazi’at/ 18, 19)

In fact, acting gently and speaking kindly is a behavioral pattern our Lord recommends to everyone:

⁸³And when We took “a certain promise” from Israelites: “You will worship none but Allah, do good to your parents, relatives, orphans and the needy, speak good to people, establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community] and give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established”. Then, except for a few, you turned away. And you are the ones who keep their distance.

(Al-Baqarah/ 83)

¹⁵⁹So, you treated them leniently only because of the mercy of Allah. If you had been rude and harsh in heart, they would have disbanded from you. Then, pardon them and ask forgiveness for them. Consult them in the matter; find and discover the best of the matter together, and once you have decided, rely on Allah. Indeed, Allah likes those who rely on Himself.

(Al-i Imran/ 159)

¹²⁵Invite to the path of your Rabb with the laws, rules and principles that are set forth to prevent injustice, corruption and chaos and with a good reminder! And strive against them in the best way. Indeed, your Rabb is the One Who knows best those who have gone astray from His path and He is the One Who knows best those who follow the righteous path they are guided.

(An-Nahl/ 125)

THAT PHARAOH MAY ALSO FEEL AWE

The phrase “so he may be reminded and fear in awe with respect, love and knowledge” at the end of the 44th verse indicates the mindset with which the Prophet Moses should approach Pharaoh. This means, “Speak softly , hoping that Pharaoh may heed the advice or fear Allah.” As is known, no matter how much the servants rebel, Allah does not punish the transgressors without first sending a messenger. In accordance with this principle, our Lord sent a messenger to Pharaoh as a representative to his people and commanded that he be treated with kindness, as if he would accept advice, so that he would have no excuse on the Day of Judgment.

Verse 45:

⁴⁵Moses and Aaron said: “Our Rabb! We fear that he will treat unlawfully against us or that he will transgress”.

As seen, both messengers who received the mission feared that evil might befall them—that Pharaoh would punish them with torture or death.

Verses 46-48:

If noticed, the content of these verses is absent in the narration of the story in Surat al-A’raf.

In verse 46, Our Lord told His apostles not to be afraid and that He would always be with them as the All-Hearing and All-Seeing. This protection is also explained in Surah al-Qasas:

(Qasas/ 35)

The story of the prophet Moses from the beginning to this point is found in the Bible with many interesting details. For a comparison, we recommend reading about it in Exodus 1, 2, 3, 4.

Verses 47-48, which contain the message to Pharaoh, also contain a general warning to all mankind:

^14-16That is why, I have warned you of a fire which is blazing in which no one except those who deny, who turn away, those who are the most unhappy will enter.

(Al-Layl/ 14-16)

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

^34,35Devastation is very close to you! Again, devastation is very close to you!

(Al-Qiyamat/ 31-35)

Covenants: can be seen at; A’raf/35, 36, Baqara/37, 39, Ta Ha/122-124.

It is noteworthy that the message sent to Pharaoh asks him not to torment the Children of Israel. Pharaoh’s persecution of the Children of Israel is described in different places in the Qur’an:

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

(Al-A’raf/ 141)

^6,7And when Moses said to his people: “Remember the favor of Allah upon you; when He saved you from the family of Pharaoh who afflicted you with the evil of torment, strangled your sons; made you weak, unqualified by leaving you uneducated and covered your women with disgrace. There was a great trial for you from your Rabb that you would wear off in this. And when your Rabb declared: “Indeed, if you repay for the blessings you are given, I will definitely increase for you and if are ungrateful, My punishment is absolutely very severe”.

(Ibrahim/6, 7)

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

(Al-Baqara/ 49)

These persecutions appear in a slightly different form in Exodus 1: 8-22.

Verses 49-55:

⁴⁹Pharaoh said: “Then who is your Rabb, o Moses?”.

⁵⁰Moses said: “Our Rabb is the One Who gave each thing its form and properties and then guided”.

⁵¹Pharaoh said: “Then, what is the condition of the former generations?”.

As seen in the above verses, the prophet Moses conveyed the message of his Lord to Pharaoh and in the dialog that started between them, Pharaoh first asked the prophet Moses, somewhat astonished, for information about his Lord.

Pharaoh’s belief was explained in detail in the analysis of Surah A’raf, verse 127.

The part of the conversation between Prophet Moses and Pharaoh in this passage is mentioned in Surah Shu’ara as follows:

²⁴Moses said: “If you know closely; He is Rabb of the heavens/universe, the earth and all that is between”.

²⁵Pharaoh said to those around him: “Do you not hear?”.

²⁶Moses said: “He is your Rabb and Rabb of your ancestors”.

²⁷Pharaoh said: “This messenger who was sent to you is indeed supported by secret forces/is a madman”.

²⁸Moses said: “If you use your reason, He is Rabb of the east and the west and that is between them”.

(Ash-Shu’ara/ 24-28)

As of the last part of the 53rd verse, the conversation between Prophet Moses and Pharaoh has ended and our Lord has given a message to all mankind. The attributes of our Lord in this message are mentioned in different surahs of the Qur’an:

^6,7Have We not made the earth a cradle and the mountains as stakes?

(Naba/ 6)

^19,20And Allah has made the earth an expanse so you may go on wide roads from the earth”.

(Noah/ 19-20)

¹⁰And Allah is the One Who has made the earth a cradle for you. And He made various paths therein so you might follow the righteous path you are guided.

(Az-Zukhruf/10)

^21,22O mankind! Worship your Rabb, who formed you and those before you, made the earth a bed and the heavens/universe ceiling for you, sent down water from the sky and brought forth crops as provision for you so you may enter under the guardianship of Allah. Do not consciously associate others with Allah.

(Al-Baqara/ 21, 22)

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

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

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

dispersing of every moving creatures on the earth,

directing of the winds,

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

(Al-Baqara/ 164)

⁹⁹And Allah is the One Who sends down the water from the sky. Thus We brought forth plants of all things with it. And We brought forth from it grains, similar and non similar, arranged in layers; clusters hanging down from the sprout of date, grapevines and the sprout from which We brought forth olive and pomegranate. When these yield fruit, look at their fruits and ripening! There are evidences/signs in these for a people who certainly believe.

(Al-An’am/99)

³¹And We made firm stakes within the earth so it may be a table for you/it may be suitable for agriculture. And We made many paths there so they may find the paths they are guided.

(Al-Anbiya/ 31)

And Fatir/ 27, NAml/ 60, Ra’d/ 2-4.

It is clear from verse 49 that Pharaoh addressed Prophet Moses even though both messengers were present at the time. This can be explained by two possibilities:

1) Pharaoh realized that the real messenger was Prophet Moses and addressed him.

2) Pharaoh knew that Prophet Moses had a stiff tongue, so he addressed him in order to humiliate him. As a matter of fact, he used this as a material for some time:

(Az-Zukhruf/ 51- 53)

Verse 56:

⁵⁶And surely, We showed Pharaoh our evidences/signs; all of them, but he denied and refused.

This verse containing our Lord’s declaration to Pharaoh informs us that despite seeing all the signs, Pharaoh persisted in denial and obstinacy. In our view, Pharaoh’s behavior stemmed from fear of losing his power.

(An-Naml/ 14)

Verses 57-58:

⁵⁹Moses said: “Meeting time with you is forenoon on the festival and celebration day when people will gather”.

⁶⁰Then, Pharaoh turned away and put together his plots-plans, then came.

Pharaoh, though convinced that the signs brought by Prophet Musa (Moses) were genuine miracles, dismissed these proofs as mere “magical words” (sihr – سِحْر). To erase the impact these proofs had created in his palace and to disgrace his call publicly, he challenged Prophet Musa. In truth, this challenge was Pharaoh’s last resort. At that time, his kingdom was home to hundreds of influential scholars—both Egyptian and foreign—well-versed in knowledge. Pharaoh hoped that these learned men, with their various techniques of “magical words,” could trivialize the verses presented by Musa, even surpass them in skill and overshadow the signs he had brought.

Yet, despite this plan, his mind remained troubled. This confusion is evident in his accusations against Prophet Musa: first declaring, “You are a sorcerer!” and then charging, “You seek to drive us out of our land(country) with your magic (sihr – سِحْر).” For Pharaoh knew well that these knowledgeable scholars only displayed their skills for rewards and gifts—none had ever dared to conquer a kingdom with their deceptive tricks. Indeed, no such attempt had been witnessed before, not even to this day.

However, Pharaoh both viewed Prophet Musa as a master of “magical words” and, despite knowing such a feat was impossible, feared he would seize his power. Though his mind was conflicted, he had to project confidence to those around him. Thus, he left the date and place of the encounter to Prophet Musa, relying on his scholars. Musa, anticipating a larger gathering, set the meeting for the forenoon of a festive day (ziynet – زِينَة). Pharaoh complied, arriving with his supporters.

In our view, Pharaoh had already sensed what was coming. The words Prophet Musa presented were not “magical words” but true signs. Yet, Pharaoh’s final hope was that these signs could be nullified by wordplay. The reality, however, was exactly as he feared: Musa’s prophetic mission was ordained by our Lord to end Pharaoh’s reign in Egypt.

(Qasas/ 5)

The narrations of the events described in this group of Verses in other surahs are as follows:

^109-112Chiefs among the people of Pharaoh said: “Indeed, this is a very knowledgeable, fascinating, influential scholar.¹¹⁰ He wants to deport you from your land”. Pharaoh said: “Then what is your command?”. They replied: “Keep him and his brother and send gatherers to cities. Let them bring you all very knowledgeable, fascinating, influential scholars”.

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

(Al-A’raf/ 109-114)

^34,35Pharaoh said to the chiefs around him: “Indeed, this is definitely a very knowledgeable, influential scholar! He wants to drive you out of your land with his influential knowledge. Now, what do you say?”.

^36,37Chiefs said: “Hold him and his brother and send gatherers to cities. Let them bring you all great and very influential scholars”.

³⁸Thus, influential scholars were gathered together on a specified time of a certain day.

³⁹And it was said to the people: “Will you congregate?”.

-“⁴⁰The influential scholars must be the ones who prevail, then we will follow them!”-

⁴¹When influential scholars came, they said to Pharaoh: “If we prevail, is there definitely a payment for us?”.

⁴²Pharaoh said: “Yes, in this case, you will definitely be among those who are close”.

⁴³Moses said to them: “Put forward what you will put forward”.

⁴⁴Then they brought forward their knowledge, their ancient beliefs and theses/useless; trivial knowledge¹⁶² and said “By the power of Pharaoh, it is we who will definitely prevail”.

⁴⁵Thereafter, Moses brought forward his knowledge; and they marveled at once, it devoured what they invented!

^46-48Then influential scholars were left as they submitted: “We have believed in Rabb of all universes; Rabb of Moses and Aaron”.

⁴⁹Pharaoh said: “Have you believed in him before I gave you permission? Indeed, he is your senior who has taught you magic! So, you will know soon! Surely I will cut you off the covenants; commitments, then indeed, I will take you out of your comfortable environment; I will take you out of your business in the city and I will make you agricultural laborer in the date palm farms, I will make you work in the stone pits, in the hardest works”.

^50,51Influential scholars said: “No matter, we will definitely return to our Rabb. And We hope that our Rabb will forgive our sins for us because we are first of the believers”.

(Ash-Shu’ara/ 34-51)

This part of the story is also mentioned in verses 75-89 of Surah Yunus:

⁷⁵Then after these, We sent Moses and Aaron with Our Ayat/evidences/signs to Pharaoh and his chiefs. But they acted arrogantly and became a sinner people.

⁷⁶And when the truth came to them from Us, they said: “Indeed, this is definitely an explicit magic”.

⁷⁷Moses said: “Do you say ‘This is a magical word?’ for the truth when it has come to you? Yet, those who say magical words will not reach what they hope for”.

⁷⁸They said: “Have you come to us to turn us away from upon which we found our ancestors and so that you two may have the rule on the earth? We do not believe in both of you”.

⁷⁹And Pharaoh said: “Bring me all scholars who are the most knowledgeable, who speak influential words!”.

⁸⁰And when the scholars who speak influential words came, Moses said to them: “Throw whatever you will throw!”.

^81,82And when they threw Moses said, “That which you have brought is an illusion/a deception. Surely, Allah will disclose that it is fake and useless. No doubt that Allah does not amend the works of corrupters. And Allah establishes the truth by His words and implements it even though sinners do not like”.

⁸³Then no one except a lineage among the people of Moses believed in him out of the fear that Pharaoh and his men would throw them into the fire. And surely, Pharaoh was exalted in power on the earth and he certainly was of those who showed the truth incomplete.

⁸⁴And Moses said: “O my people! If you have believed in Allah, have become of the Muslims who have submitted only to Him, then rely only on Him!”.

^85,86And they said: “We have relied upon Allah. O our Rabb! Do not make us a trial for that people who do wrong; act against their own good by associating others with You and save us with Your mercy from that people of infidels; who consciously deny the divinity of Allah and the fact that He is Rabb!”.

⁸⁷And We revealed to Moses and his brother, “Prepare some schools in Egypt for your people and make your schools your goal and establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community] and give good tidings to the believers!”.

⁸⁸And Moses said: “Our Rabb! Surely, You have given Pharaoh and his chiefs wealth and properties in this simple worldly life. – Our Rabb! So that they may lead astray from Your path – Our Rabb! Obliterate their wealth and harden their hearts. Because they will not believe until they see that painful punishment”.

⁸⁹Allah said: “Both of your supplication have certainly been accepted. So, keep on the righteous path. And do not follow the path of those who do not know!”.

Verse 61:

⁶¹And Moses said to them: “Woe to you! Do not invent a lie to Allah. Then He will exterminate your lineage with a punishment. Truly, he who invents will lose”.

Prophet Musa’s (Moses) warning in this verse, which states that the “confrontation/encounter” is with Allah, is directed both at the people and scholars gathered at the meeting place and at Pharaoh and his inner circle. With these words, Prophet Musa is cautioning everyone present to come to their senses.

Verses 62-64:

From these verses, it is understood that after Prophet Musa’s warning, Pharaoh and his men put their heads together and consulted. The plans made by the scholars in this whispered discussion, unheard by others, are disclosed to us by our Lord (Rabb).

Verses 65-70:

⁶⁵Influential scholars said: “O Moses! Either you will bring forward or we will be first who will bring forward”.

⁷⁰In the end, all influential scholars were left submitted while they extended their necks, saying: “We have believed in Rabb of Moses and Aaron”.

These verses contain scenes from the contest between Musa and Pharaoh’s scholars. First, Pharaoh’s scholars put forward their claims and arguments. Faced with their presentation—delivered with great confidence and embellished expressions—Musa felt anxious.

Magic (sihr) means “to make something appear different from its reality through deception, sleight of hand, or other tactics,” though it does not necessarily imply mere visual trickery. Even an impressive speech or lecture could be described as, “He bewitched us, left us in awe.”

In the face of this polished performance, Musa feared he might not present his arguments as effectively as they did. In Ta-Ha 66 and Ash-Shu’ara 44, the arguments of Pharaoh’s scholars are described as “ropes and staffs.” Here, “ropes and staffs”—as indicated by the related verses—can be likened to the Turkish expressions “odds and ends” or “baseless, nonsensical.” The intended meaning is that the claims and arguments of Pharaoh’s scholars were worthless and futile.

During the confrontation before the people’s eyes, Pharaoh’s scholars immediately recognized that the signs brought by Prophet Musa were real and thus embraced faith. For they, being scholars themselves, were the ones most capable of discerning whether these signs were mere wordplay.

This part of the narrative is recounted in other Surahs as follows:

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

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

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

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

(Al-A’raf/ 116-122)

⁴³Moses said to them: “Put forward what you will put forward”.

⁴⁴Then they brought forward their knowledge, their ancient beliefs and theses/useless; trivial knowledge and said “By the power of Pharaoh, it is we who will definitely prevail”.

⁴⁵Thereafter, Moses brought forward his knowledge; and they marveled at once, it devoured what they invented!

^46-48Then influential scholars were left as they submitted: “We have believed in Rabb of all universes; Rabb of Moses and Aaron”.

(Ash-Shu’ara/ 43-48)

The expression “will swallow what they have made” in the 68th verse metaphorically means that it will nullify the effect of the presentation made by the magicians—highly skilled, masterful scholars. Indeed, according to our understanding, the 117th verse of Al-A’raf and the 45th verse of Ash-Shu’ara point to a metaphorical meaning.

The fact that the influential scholars immediately embraced tawheed at the end of the encounter shows they recognized this was not merely a test of Prophet Moses’ skills. Instead, it was a divinely orchestrated encounter to determine whether he was truly the messenger of Allah—a fact that Moses had declared beforehand.

The scholars, who had united their powers and demonstrated all their expertise to disprove Prophet Musa’s status as a prophet by overcoming his signs with wordplay, immediately embraced faith when they realized that the signs he brought were not a deceptive trick. This event, orchestrated by Pharaoh in the hope of exposing Prophet Musa’s defeat before the scholars, ultimately backfired against Pharaoh when the scholars declared their faith.

Verses 71-73:

These verses narrating the conversation between Pharaoh and the scholars make it clear that the scholars understood very well the difference between the true sign and deceptive words. For when the scholars saw the signs that nullified their deceptive tactics, they did not say that Prophet Musa was a more skillful trickster than themselves; rather, they declared, “We believe in the Lord of Musa and Harun (Aaron)!”

Pharaoh, unable to digest the swift surrender of his last hope—the scholars—threatened them with severe punishments. Although the Qur’an does not explicitly state whether Pharaoh carried out these threats, some narrations claim that the scholars were subjected to the exact punishments he had threatened.

As for the word “Hilaf” (خِلَاف) mentioned in the verse, its explanation has been provided in the commentary on A’raf 124-126.

صلب SALB – صلابة SALABET

The word “صلب” (Salb), whose infinitive is “صلابة” (salabet), fundamentally means “hardness” or “severity”—essentially the opposite of softness. Based on this core meaning, even the structure of the human body is sometimes described using derivatives of this root. For example, the bones from the thick parts (the “fat” parts) between the vertebrae up to the coccyx—the spine itself—are referred to as “صُلب” sulb or اصلاب aslab, as seen in verses like Tariq/7 and Nisa/23. In Tariq/7 especially, صُلب sulb word is employed to denote the origins of the hormones and semen that play a role in human reproduction.

This word is also used to describe places or locations with rough, hard stones. Additionally, the whetstone used to sharpen blades, arrows, and spears is called “ الصلبييةes Sulebiyye”, derived from the same root, as in the expression “ صلَبتُ السنانsallebtü s sinan”.

Moreover, “extracting and removing the fat from collected bones” is expressed with the verb “Saleba” (صَلَبَ). (See Taj al-‘Arus and Lisan al-‘Arab.)

After these explanations, we conclude that the true meaning of this word is HARDNESS and SEVERITY.

This word appears in its verbal form in the Qur’an in A’raf/124, Ta Ha/71, Shu’ara/49, Yusuf/41, Nisa/157, and Ma’idah/33.

Regarding the Word’s Alleged Meaning of “Execution by Crucifixion” (!)

Despite its original meaning being “hardness and severity,” the word’s later association with “hanging or crucifying a person to kill them” stems from Roman law, where certain criminals were punished in this manner.

Christians refer to the wooden structure (the cross) on which they believe Jesus was hanged as “Al-Salib” (الصَلِيب). Those who believe Jesus was crucified are called “Ahl al-Salib” ( اهل الصليب), and fabric or clothing embroidered with the cross is termed “Thawbun Musallebun” ( ثوب مصلّلب).

The meaning of ” صلب Salb” as “hanging or crucifying a person to execute them” is NOT part of the word’s original semantic root. Its usage outside the original meaning—as explained above—derives from a form of punishment in Roman law. Thus, the cross, a symbolic instrument representing severity, harshness, and torture, became associated with the term, and unfortunately, the verb “Salb” was shifted to mean “hanging a person to kill them.”

In short, meanings such as “hanging” or “crucifixion” imposed on this verb are not part of its original meaning—nor is it a ruling established by the Qur’an. Rather, it is a legacy of Christian belief!

The technical structure of Ta Ha/71 does not even permit the interpretation of “Salb” as “hanging or crucifying a person to kill them.”

… وَلَاُصَلِّبَنَّكُمْ ف۪ي جُذُوعِ النَّخْلِۘ …

This part of the verse consists of the verb “salb” (صلب), the preposition “fi” ( فى), the plural noun “juzu'” (جُذُوع), and the word “nahl” (نخل). If we take the word “salb” to mean “hanging a person to kill them” and translate the phrase accordingly, we arrive at the meaning: “I will surely hang you INSIDE date palm TRUNKS.” However, people are NOT HUNG INSIDE date palm trunks. Had the preposition “‘ala” ( على) been used in the verse instead of “fi” (فى), the meaning would have been: “I will hang you ON date palm trunks.”

Because the essence of the matter was not properly grasped, some commentators either:

Compared it to “things hanging on branches remaining there” or “something being preserved in its container” (as in Al-Kashshaf and Al-Razi), or
Claimed—without justification—that the preposition “fî” can carry the same meaning as “‘alâ” and be used interchangeably, thereby treating the matter superficially without due attention.

When we consider faithfulness to the text, the original meanings of the words, and the main subject and message of the passage, it becomes clear that Pharaoh, in his rage, is threatening those who sided with Musa (Moses):

“…I swear that I will cut you off the covenants; commitments and indeed I will take you out of your comfortable environment; I will take you out of your business in the city and I will make you agricultural laborer in the date palm farms, I will make you work in the stone pits, in the hardest works. ”

In conclusion, the “salb” (صَلْب – application of severity, extraction of fat) mentioned in other verses refers to: “Being removed from urban life and forced into farm labor, Being made to work in stone quarries”

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

(Al-A’raf/ 124)

(Ta Ha/ 71)

For the punishment to be understood by the influential scholars as more severe and more lasting, it must be continuous and intense. It cannot be conceived that a punishment applied instantly and ending life (hanging to kill) would be recognized by the punished party as more severe and more lasting than other punishments in terms of torment.

In this case, there is no mention of a life-ending punishment meaning ‘I will hang you inside date palm trunks.’ Rather, this punishment consists of removing the influential scholars from their comfortable environment, their city jobs, and official positions to make them work as agricultural laborers in date palm groves, forcing them to work in stone quarries, and exploiting their marrow through hard labor.

The statement in Ta Ha/71 – And you will know which of us is more severe and persistent in punishment – supports that the punishment will be of this nature.”

(Ash-Shu’ara/ 49)

^37-41Joseph said: “I will inform you of its interpretation before a food that is provided to you comes to you. This is a part of what my Rabb has taught me. Surely, I have left the religion, lifestyle of a people who do not believe in Allah – they are the ones who consciously deny; disbelieve in Akhirat [Afterlife]-. And I have followed the religion, life principle of my ancestors, Abraham, Isaac and Jacob. It is not for us to associate anything with Allah. This is a bounty of Allah to us and the people. But most of the people do not repay for the blessings they are given. O my companions of prison! Are many individual rabbs better or Allah, the One and the Only, owner of all things, the prevailing? Those whom you worship from among those that are inferior to Allah are nothing but some names that you and your ancestors invented. Allah has sent no evidence about worshipping them. Judgment belongs only to Allah: He commanded you to worship none but Himself. This is the correct/protecting religion. But, most of the people do not know. O my companies of prison! One of you will offer wine his master again. And the other one will be driven out from city life, he will do agriculture in the farms, he will work in the stone pits and birds will eat him from his head. The matter has been decreed about which you inquire”.

(Yusuf/ 41)

^155-158Like that: Because of their breaking of their own covenant, their disbelief in the Ayat of Allah, their fighting against the prophets unjustly and their statement: “Our hearts are covered”, -rather, Allah sealed their hearts for their disbelief; their conscious denial of the divinity of Himself and the fact that He is Rabb. None of them but a few believe- and their disbelief in the divinity of Allah and the fact that He is Rabb and their great slanders against Mary; and their saying “We truly have killed Jesus the Messiah, Messenger of Allah and son of Mary”, Allah has cursed them/deprived them of His mercy. But, they did not kill him and they did not treat him harshly. But another one was made to look similar to Jesus. Truly, those who differ over him have definitely insufficient knowledge. They do not have any knowledge concerning this other than following assumptions. They certainly did not kill him. Rather, Allah ascended him to Himself/raised him in degree. And Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

(An-Nisa/ 157)

^33,34The recompense of those who fight against Allah and His Messenger; who have attempted to cause corruption and make chaos on the earth –except for those who return before you prevail over them/capture and overpower them- is none but they should be killed/they should be educated, trained so that they may return or be driven away from the city life and made to be agricultural laborer in the farms, be made to work in stone pits or be cut off the covenants; commitments or be exiled from where they are. This is a humiliation for them on the earth. And a great punishment will be for them in Akhirat [Afterlife] as well. And know well that Allah is the One Who forgives much and shows great mercy.

(Al-Ma’idah/33)

One of the punishments in Ma’idah/33 for those who wage war against Allah and His Messenger, attempt to cause corruption, and strive to spread disorder on earth is not ‘hanging to kill (slb)’ as found in many translations, but rather being removed from urban life and forced to work as agricultural laborers on farms or in stone quarries.

For one of the punishments for this crime – the infliction of humiliation (zillet – ذِلَّة – degradation, lowliness) – hanging the criminal would obstruct the purpose. The criminal must live in humiliation in this world. Indeed, Maide/33 specifies that living under these conditions constitutes (zillet) humiliation for criminals in this worldly life.”

Verses 74-76, 80, and 81 were arranged after the story of Musa.”

Verses 77-79:

⁷⁸Pharaoh followed them with his armies at once and there covered them from the large body of water/the river which covered them.

⁷⁹And Pharaoh led his people astray and did not guide them to the righteous path.

These verses relate how Musa was inspired to make dry paths in the water/Nile River by having his people work at night – without fear (hashyet – خَشْيَة) or concern of being caught – and how Pharaoh’s army that pursued them was subsequently drowned in that river.

The notable point here is that the opening of paths in abundant water/the river would be accomplished through night-time movement. This indicates Musa was being told: ‘Handle this matter gradually by having people work at night, without attracting attention or raising suspicion.’

As understood from Quranic expressions, these events occurred not over minutes or hours, but through a prolonged process. When Prophet Musa returned to Egypt, he worked among his people for many years.

Considering the statement in Qasas/14 – ‘And when Moses grew up to have his strength and was mature, We gave him judgement and knowledge.’ – and that this age is specified as ‘forty years’ in Ahqaf/15, it becomes clear that Musa, like Muhammad, became a prophet at age forty.

According to Exodus 7:7, when Musa approached Pharaoh to lead his people and the believers out of Egypt (not his first appeal), he was eighty years old. This means there were forty years between Musa’s return from Midyan and the Exodus from Egypt. Deuteronomy 34:7 states Musa died at age 120.

The expression ‘without fearing in awe’ (without feeling ‘hashyet’) in the verse serves as a warning not to consider their actions as treachery against Pharaoh. Indeed, in Shu’ara, Pharaoh accuses Musa of ingratitude and betrayal:”

¹⁸Pharaoh said: “Did we not raise you among us when you were a child? Did you not remain among us for many years of your life? ¹⁹Then you did the deed which you did. And you are one of ungrateful…”.

(Ash-Shu’ara/ 18-19)

The events following the encounter between Prophet Musa and the influential scholars are summarized in these three verses. The mentioned events are detailed in other Surahs:

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

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

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

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

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

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

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

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

¹³⁶Then We maintained justice by recompensing them for they definitely denied our Ayat [evidences/signs] and were heedless of them. And We drowned them in a large body of water/the river.^{111 137}And We made those people who had been oppressed/weakened, inheritors of all places that We had blessed. Thus the good promise of your Rabb to Israelites was fulfilled¹¹² for they had been patient. And We destroyed all the industry work and that which Pharaoh and his people had been building.

^138-139And We took the Israelites across a large body of water/the river¹¹³. Then they came upon a people that worshipped the idols that belonged to them. They said: “O Moses! Assign us a god just as they have gods!” And Moses said: “You are truly an ignorant people. The religion which those people follow will definitely vanish and all what they do is falsehood”.

(Al-A’raf/ 127-139)

And in Shu’ara/52-68, Yunus/83-92, Zukhruf/46-56, and Dukhan/17-24.

Again, for a comparison, we recommend reading Exodus 11-14 in the Bible.

The statement in verse 79 – ‘And Pharaoh led his people astray and did not guide them to the righteous path.’ – refers to a speech Pharaoh made to his people, which is mentioned in verse 29 of Mu’min Surah:

^28,29And a brave man from the family of Pharaoh who concealed his faith said: “Will you kill a man because he says my Rabb is Allah? But he surely has come to you with clear evidences from your Rabb. And if he is a liar, you will see that his lie will be against himself. But if he is truthful, some of what he threats will hit you. Indeed, Allah does not guide the one who is a liar that shows the truth incomplete. O my people! Sovereignty is apparently yours today. But who would help us and protect us from the punishment of Allah if it came?”.

(Al-Mu’min/ 29)

As seen, Pharaoh claimed to his people that he was guiding them to the right path, but ultimately it became clear that he had misled them.

The events from the Israelites’ crossing of the Nile River to their arrival at the foothills of Tur are not narrated in this Surah. This part of the parable was also told in A’raf Surah:”

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

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

¹⁴³When Moses arrived to the place on the time We had assigned and his Rabb spoke to him. Moses said: “O my Rabb! Show me Yourself so I can look at You; let me observe You, let me have a profound and deep knowledge about You!”.

And his Rabb said to him: “You can never see me but look at that mountain, observe the mountain, develop a theory. If your theory/your profound and deep knowledge, your observation fully expresses the front, back, bottom, top, right, left, inside, and outside of where the mountain is, then you will see me.”.

Thus, when his Rabb illuminated Moses for his mountain-like problems; He shattered and discarded Moses’ mountain-like problems. Moses fell in awe and prostration with excitement, demonstrating his submission to his Rabb. When he regained consciousness; his excitement subsided, he said, “I purify You, I have turned to You; I have repented and I am the first of the believers”.

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

¹⁴⁵And We wrote for him on the tablets an advice from all things and a detailed explanation for everything. “Go on, take these and hold them firm,¹¹⁴ and command your people to take in the best way. Soon I will show you the land of those people who have gone astray from the righteous path. ¹⁴⁶I will keep away from Our Ayat those who do not believe even when they see all Ayat, who do not follow the righteous path even if they see it, and follow the path of going astray when they see it, and act arrogantly without right on the earth”. –This is because they deny Our Ayat and they are apathetic and careless to them – ¹⁴⁷All in vain are the deeds of those who deny Our Ayat and the meeting at Akhirat [Afterlife]. Are they recompensed for anything other than their deeds?

(Al-A’raf/ 138-147)

Verses 83-85:

⁸³What makes you hasten to reach your people, o Moses?

⁸⁴Moses said: “They are the ones who follow my track-teachings. And I hastened to You so You may be pleased, my Rabb”.

⁸⁵Allah said: “Indeed We have tested your people after you. And Samiri has led them astray”.

These verses are actually a continuation of the 79th verse. As we mentioned above, verses 80–82 are inserted as a parenthesis within the narrative of the story. In this parenthesis, the conversation between the Prophet Musa (Moses) and Allah is described, where Musa, who had settled his people in a land abundant with blessings and went to the mountain (the place of revelation) in eagerness to meet his Lord, is depicted. According to the narrative, Prophet Musa, trusting that his people would not abandon the divine teachings given to them, entrusted them to his brother Harun (Aaron) and hurried to the place where he first received revelation in order to please his Lord. However, he found that the situation was not at all as he had imagined—Samiri had led them astray, and they had thrown themselves into the fire. The act of the Children of Israel throwing themselves into the fire is expressed with the phrase “We have tested your people” The attribution of the act of “putting to trial” to our Lord is because He is the creator of this action. In other words, the Children of Israel essentially threw themselves into the fire, revealing their true nature and inner selves.

WHO IS SAMIRI?

السّامرى (al-Samiri) – The word “Samiri,” just like الامّى (al-ummi = metropolitan), مكّى (Makki = Meccan), and الرّومى (al-rumi = Roman), means “from Samir.” Accordingly, “Samir” is either the name of a country, a city, or a tribe [clan]. Although we do not have definitive information about this, we are of the opinion that this word is a corruption of the word “Sumer.” The word “Samiri” appears in the Bible as “Samaria“:

“Omri bought the hill of Samaria from Shemer for two talents of silver and built a city on the hill. He named the city Samaria after Shemer, the former owner of the hill.”^[14]

Based on the assumption that the word “Samiri” is a corruption of the word “Sumer” and taking into account the above sentence from the Bible, the following interpretation can be made about Samiri, who led the Children of Israel astray: Despite being among the Children of Israel, Samiri was originally from Mesopotamia, having migrated to Egypt, and belonged to the Sumerian groups who still preserved their nobility.

Verses 86, 87:

Verse 86 describes the reproach of the Prophet Musa (Moses), who, upon learning that the people he had left behind with trust, had strayed from the path, returned to them in anger. Verse 87 narrates how his people defended themselves in response to his rebuke by shifting the blame onto Samiri. If we recall, this part of the story was not detailed in Al-A’raf in this manner.

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

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

(Al-A’raf/ 150-151)

THE ORNAMENTS THAT WERE THROWN AWAY:

The statements in Verse 87 have generally been interpreted based on the following narration, and it has been claimed that the ornaments that Musa’s people threw away were the valuable items and metals that the Children of Israel had deceitfully taken as loans from their neighbors in Egypt and never returned.

What was meant by “ornaments” were the gold and silver jewelry they had taken from Pharaoh’s household. Thirty-five days later, Samiri—who was from among the Children of Israel—said to them:

“O people of Egypt! Musa will not return to you. Look at this burden (vizr). That burden is the very filth upon your women and children. These are the ornaments you seized from Pharaoh’s household. Come, purify yourselves from them and throw them into the fire!”

So they did as he said. They gathered all the gold and silver ornaments and brought them together. Samiri took them and, over three days (the 36th, 37th, and 38th days), worked them into the shape of a calf. Then he mixed into it the dust he had taken from the hoofprint of Gabriel’s horse. The calf let out a single moo—but it never mooed again.

On the 39th day, Samiri ordered them to worship the calf. The next day, the 40th day, Musa returned to them. This is what Allah’s statement refers to: “They threw (them into the fire), and so did Samiri throw (the ornaments into the fire).” ^[15]

The above claims have no source other than the incorrect narration in the Bible.

The Israelites did as Musa (Moses) said and asked the Egyptians for gold, silver items, and clothing. The LORD made the Egyptians favorably disposed toward the Israelites, and they gave them what they requested. Thus, the Israelites plundered the Egyptians. ^[16]

According to the biblical account, just before the Children of Israel left Egypt, they asked the Egyptians for gold, silver items, and clothing—and took them. However, since they had no intention of repaying what they took, they essentially robbed the Egyptians.

To interpret Verse 87 based on this understanding and to translate it with certain additions is nothing but transmitting the corrupted Torah. In fact, these supplemented translations, influenced by the Bible, do not align with the verbs and sentence structures in the verse.

In our view, this approach is entirely incorrect. The first point to consider in this matter is that the expression زينة القوم (zinetü’l-gavm) = the ornaments of the people in Verse 87 is not the same as حلّيهم (hulliyyihim) = the ornaments of their women mentioned in Al-A’raf, Verse 148. Therefore, the ornaments and precious metals allegedly taken from the Egyptians—as claimed in the Bible and by Muqatil—fall under the hulliyyihim mentioned in Al-A’raf, Verse 148, and it is impossible to consider these metals within the scope of zinetu’l-gavm in Verse 87.

In our opinion, the “ornaments” here refer to the religious and moral values the Children of Israel adopted from the Egyptians, with whom they lived closely for hundreds of years. Thus, when Musa’s people offered their excuse, they described the false beliefs they had taken from that people [the Egyptians] as a “burden of ornaments” and claimed to have cast them away. The phrase “cast away” signifies that the Children of Israel abandoned their false beliefs by following the right path shown by Prophet Musa, thereby freeing themselves from this burden.

It was after this point that Samiri intervened and planted certain ideas into the minds of the Children of Israel. These ideas inserted into their minds by Samiri are explained in Verse 88.

Verses 88 – 91:

These verses describe how the Children of Israel, under the supervision of the Prophet Harun (Aaron), deviated by worshiping a calf that Samiri produced—a calf that had a bellowing sound [an attractive quality] but was itself useless—and how they were rebuked by Almighty Allah for this thoughtless act of worshiping a worthless object.

THE CALF: A CORPSE WITH AN ATTRACTIVE BELLOWING SOUND

As may be recalled, this topic was previously mentioned and analyzed in Al-A’raf, Verse 148. However, due to its importance, it has been revisited here and explained once more in the same context.

As is known, a “calf” refers to a young cow. However, the word “calf” here is not used in its literal sense—that is, it does not refer to one of the millions of calves that exist on earth. Indeed, our Lord has interpreted the meaning of the word “calf” here by attributing two distinct qualities to it, thereby showing that the word is mutashabih (allegorical).

According to the descriptions given by our Lord, this calf is one that has a bellowing sound [an attractive quality]. The second quality of this calf is that it is like a corpse (cesed). The word “corpse” means a dead body. However, in our view, the word “corpse” here is also mutashabih and is used beyond its literal meaning. Another example of the word “corpse” being used non-literally in the Qur’an is in Surah Sad, Verse 34, where it is employed metaphorically to indicate that during a period of his reign, the Prophet Sulayman (Solomon) did not perform good deeds. Just as the word “corpse” was used in Surah Sad to describe how the Prophet Sulayman, in Arabic terms, acted like a “moving dead” (meyyit-i muteharrik)—meaning he was alive but not productive—here too, it is used to emphasize that the calf in question was utterly useless, possessing neither the will nor the power to benefit or harm itself or others. Indeed, the calf’s uselessness is highlighted in Al-A’raf, Verse 148 with the expression:

“Did they not see that it neither spoke to them nor guided them?”

And in Verse 89, which is our current subject, it is emphasized with the statement:

“Did they not see that it [the calf] could not respond to them with any words, nor had it any power to harm or benefit them?”

These qualities of the calf are, in fact, the same as those of the so-called deities that people ascribe besides Allah. Our Lord has repeatedly introduced these qualities to people in many verses and admonished them not to take such things as objects of worship. For further reference on this subject, the following verses may also be examined:

Yunus, Verses 18, 106; Maryam, Verse 42; Al-Anbiya, Verse 66; Al-Ma’idah, Verse 76; Ar-Ra’d, Verse 16; Ash-Shu’ara, Verse 73; Al-Furqan, Verses 3, 55; and Al-Hajj, Verse 12.

BELLOWING: HUWAR

The original word for “bellowing” in the phrase “having a bellowing sound” is the word خوار (huwar). This term has been explained by Layth as “the sound of a bull,” while Ibn Sidah describes it as “the sound of cattle, sheep, deer, and flying objects.” In Lisan al-‘Arab, it is explained as follows:

The origin of huwar: A hunter captures a fawn, ties it to a spot, and rubs its ears. At this point, the fawn bellows (cries out). Upon hearing this, the mother deer who has lost her fawn runs to its location and is caught by the hunter. ^[17]

According to this explanation from Lisan ul-‘Arab, huwar is not an animal’s normal bellowing but rather a sound produced to lure another animal into a trap. In other words, it is “a deceptive, enticing sound.” Indeed, this method is commonly used in duck and partridge hunting, where “huwar” is even imitated using a type of horn.

When we examine our subject in light of this information, the verses describe the calf [gold]—characterized as “a corpse with a bellowing [enticing, deceptive] sound”—as possessing a quality that traps people, a deceptive allure.

In conclusion, in our view, the calf mentioned here [a corpse with a bellowing, enticing, deceptive sound] refers to gold. This interpretation is confirmed by the phrase in Verse 148, “a calf made from their women’s ornaments,” which indicates that the calf is “ornamentation” (ziynah). How “gold” [ornamentation] captivates people, enslaving them [as people take “gold” as a god], is a phenomenon easily observable in daily life without much effort.

Moreover, in the narration of the same story in Verses 67–71 of Al-Baqarah, the expressions used for the deified cow—“yellow, spotless, and pleasing to beholders”—perfectly reflect the characteristics of “gold.” This point will be better understood there through our Lord’s interpretation of the term “Baqarah” [cow].

⁶⁷And when Moses said to his people: “Surely, Allah commands you to slaughter a heifer”. They said: “Do you make fun of us?”. Moses said: “I seek refuge in Allah from being among the ignorant”.

⁶⁸They said: “Call upon your Rabb for us so He may make clear to us what that heifer is”. Moses said: “My Rabb says: ‘Indeed, the heifer should be neither old nor too young but in between; at its best and most productive age’. Now, do what you are commanded”.

⁶⁹They said: “Call upon your Rabb for us so He may make it clear to us what is the color of the heifer”. Moses said: “Surely my Rabb says: ‘Surely, the heifer is a yellow; bright yellow cow which makes the beholder cheer”.

⁷⁰They said: “Call upon your Rabb for us so He may make it clear to us what it is like, surely all cows look alike to us and surely if Allah wills, we will be the ones who follow the righteous path we are guided”.

⁷¹Moses said: “Surely, my Rabb says: ‘That heifer is not under service/not used for plowing or irrigation, is free and without a spot’”. They said: “Now you have brought the truth”. And they slaughtered it. But they almost failed to do.

(Al-Baqara/ 67–71)

As evident, the term “baqara” [cow] mentioned in the aforementioned verses of Al-Baqara is also used metaphorically. This is because, in its literal sense, it is impossible to speak of a cow that is not yoked for plowing, does not till fields, roams freely, and has absolutely no spots. Therefore, neither the cow in Al-Baqara nor the calf discussed in Al-A’raf and this surah refers to the known cow or its offspring; rather, according to its interpretation, it signifies “gold.” Hence, both the “baqara” in Al-Baqara and the “calf” in Al-A’raf and Ta-Ha should be understood as “gold.”

However, it is incorrect to render the word “calf” in Verse 88 as “golden calf,” even if presented parenthetically in translations. The word should simply be expressed as “calf,” but it must be understood to mean “gold.”

The metaphorical use of “calf” to signify “gold” aligns perfectly with the incident when viewed from the perspective of how it led the Children of Israel astray. After all, how “gold” captivates people, enslaving them—how people take “gold” as a god—is a phenomenon easily observable in daily life without any effort.

Most classical sources transmit accounts claiming that the calf in question was a living calf, brought into existence through Samiri’s miracle. According to these narratives; while crossing the sea, Samiri took a handful of soil from the spot where Jibril’s (Gabriel’s) horse had stepped—the same horse that led the Children of Israel. He then threw this soil into molten gold and poured the mixture into a mold, producing a living, bellowing calf.

Others hold the view that; the calf was not alive. According to them, Samiri crafted a statue in the shape of a calf and incorporated holes and channels into it so that wind could pass through, producing a sound resembling a calf’s bellow. This, they argue, is why the statue bellowed.

Among the interpretations on this matter, the two most widely accepted ones belong to Asad and Razi:

The golden calf of the Children of Israel was clearly a product of centuries-long Egyptian influence. The Egyptians worshipped the sacred bull Apis in Memphis, which they regarded as the embodiment of the god Ptah. When the bull grew old and died, they believed a new Apis was immediately born, and that the spirit of the old one merged with Osiris in the land of the dead. From then on, they worshipped this dual deity as Osiris-Apis (called “Serapis” during the Greco-Egyptian period). As for the “muffled sound” (huvâr) produced by the golden calf, it was likely a sound caused by wind, similar to idols in Egyptian temples that were known to produce sounds through specially crafted hollow openings.^[18]

Ikrima reported that Ibn Abbas said: “When Harun (Aaron) came upon Samiri while he was making the calf and asked ‘What are you doing?’, Samiri replied, ‘I’m making something that can neither benefit nor harm. Therefore, pray for me.’ So Harun said, ‘O Allah, grant him what he desires.’ After Harun left, Samiri prayed, ‘O Allah, I ask You to make it bellow,’ and it did. If this occurred, it would constitute a miracle of Harun.” Regarding the statement “This is your god and the god of Musa,” there is a problem here: If the people were ignorant enough to believe that this newly-made calf was the creator of heavens and earth, they would have to be considered insane and thus not accountable. However, it’s impossible for such a large group to be both insane and ignorant. If they didn’t actually believe this, how could they say “This is your god and the god of Musa”? We might answer this by suggesting they perhaps held a belief in divine incarnation (hulul). Although the act of bellowing is incompatible with divinity, they may have thought that the deity or some divine attribute had incarnated into that material object – however remote this possibility may be. Alternatively, perhaps that community was simply extremely foolish and stupid. ^[19]

In conclusion, we reiterate that the Children of Israel did not worship a “golden calf,” but rather worshipped “gold” itself. What Samiri implanted in their minds was the idea that worshipping gold was better than worshipping Allah. Not content with merely worshipping gold themselves, the Children of Israel even claimed, through their declaration “This is your idol and idol of Moses. But Moses abandoned it” that Prophet Musa had once worshipped gold before abandoning it.

Verses 92-94:

^92,93Moses said: “O Aaron! What did prevent you from following my path when you saw them going astray? Or have you disobeyed my order?”.

⁹⁴Aaron said: “O son of my mother! Do not seize my beard and head. Indeed, I feared that you would say ‘You caused a division among the Israelites and did not listen to my word’”.

These verses clear the false accusations made against Prophet Harun by the Children of Israel. According to the Bible (Exodus 32:1-35), it was not Samiri but Prophet Harun who led the Children of Israel astray.

DID PROPHET HARUN TURN A BLIND EYE TO SHIRK?

At first glance, Prophet Harun’s statement in Verse 94 might appear to suggest that he tolerated his people’s worship of gold to avoid causing division. However, Verse 150 of Al-A’raf demonstrates that such an interpretation is incorrect. There, it is revealed that Prophet Harun had been weakened by his people, rendered powerless with his hands tied, and even threatened with death. Thus, Prophet Harun’s apparent concession to shirk cannot be explained solely as an attempt to “prevent division.” Faced with his people’s pressure, Prophet Harun—fearing that the already misguided community might also fall into internal discord—remained silent until Musa’s return, anxious that Musa might otherwise accuse him of worsening the situation and losing control completely. Indeed, as understood from Verse 150 of Al-A’raf, there were many among the people hostile to both Prophets Musa and Harun, who would have exploited any unrest.

Prophet Musa’s rebuke in Verse 93—“have you disobeyed my order?”—indicates that he had given Harun specific instructions before leaving. Harun’s response suggests that this command was along the lines of: “Under no circumstances cause discord among the Children of Israel!”

Verses 95-98:

⁹⁵Then Moses said: “O Samiri! What is it that you have done?”.

⁹⁶Samiri said: “I realized something that they did not understand so I had taken a handful of the track of the messenger then I threw it. And thus my self enticed me”.

This group of verses contains the conversation that begins with Prophet Musa questioning Samiri about why he led the Children of Israel astray.

Samiri gave a very clear answer to Prophet Musa, saying: “I realized something that they did not understand so I had taken a handful of the track of the messenger (أثر – athar) then I threw it. And thus my self enticed me” With this statement, Samiri declared that he had abandoned Prophet Musa’s religion—in other words, he had apostatized. It appears that Samiri initially believed in the revelations sent to Musa, accepted some of them, but then turned to disbelief when it no longer suited him.

THE MESSENGER IN THE VERSE:

The “Messenger” mentioned in Samiri’s response refers to Prophet Musa.

THE MESSENGER’S TRACK (أثر – athar):

The word athar in Verse 96 is generally understood to mean “trace,” and some interpretations suggest it refers to a “footprint.” However, if we examine Prophet Musa’s speech in Verse 84, it becomes clear that the word actually means “teachings, message, or what was conveyed to them.”

Prophet Musa’s words to Samiri—“Now go! And it is for you to say for lifetime , ‘No contact with me’.” —indicate that Samiri was not only exiled from his people but also banished from social life. Samiri was condemned to announce his outcast status wherever he went.

Some claims suggest that Samiri was afflicted with leprosy as a divine punishment, possibly influenced by the following biblical verses regarding lepers: “The person with such a disease must wear torn clothes, let their hair be unkempt, cover the lower part of their face, and cry out, ‘Unclean! Unclean!’ As long as they have the disease, they remain unclean. They must live alone, outside the camp.” ^[20]

In our view, the important point here is that Samiri was forced to warn others not to come into contact with him wherever he went. Whether this was due to illness or moral disgrace is irrelevant.

The passage—”Surely We will burn it and then demolish it deep into the large body of water. Your god is only Allah except Whom there is no deity. Indeed, He has encompassed all things in knowledge.”—is not part of the narrative but rather a parenthetical statement from our Lord containing a general declaration. Here, it is affirmed that Samiri’s belief is scientifically untenable and that Allah’s knowledge encompasses everything, while the roots of disbelief and shirk will be eradicated. The same principle is mentioned in other verses as well:

¹²Allah is the One Who formed the universe. The command; reflection of all His attributes descends between the heavens/universe and the earth so you may know that Allah is competent over all things and His knowledge encompasses all things.

(At-Talaq/ 12)

^25-28And say: “I do not know whether what you have been threatened with is close, or your Rabb will give you a long respite. My Rabb is the One Who knows all what is unseen, unheard, unfelt, the past and the future. And He does not inform anyone concerning that which is unseen, unheard and unfelt, and about the past and the future other than those He has chosen from the messengers with whom He is pleased. Because, He sends observers from all around him so that he may know that he accurately conveys what his Rabb sends. He has surrounded all that which is with them, and enumerated everything in number”.

(Al-Jinn/25- 28)

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

(Saba/ 3)

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

(Al-An’am/ 59)

⁶There is no creature on the earth, small-large, whose provision is not upon Allah. Allah knows its permanent dwelling and temporary settlement. All is in an explicit book.

(Hud/ 6)

Verses 99-104:

In this group of verses, after declaring that He has concluded the narratives of the past, Almighty Allah addresses our Prophet directly. This address contains information about the Quran, which serves as an admonition and guidance for people. It states that those who distance themselves from the Quran will be gathered on the Day of Judgment with their eyes glazed over, and due to the burdens they carried in this world, they will face insurmountable troubles and unbearable burdens in the Hereafter. Then, people are urged to take admonition from the Quran, which is described as the “Reminder” (Zikr). As may be recalled, the Quran’s characteristic as an admonition was also emphasized at the beginning of the surah:

“We have not sent the Qur’an so that you may be distressed/become unhappy, but as a reminder for the one who fears in awe with respect, love, knowledge, as a revelation from the One Who formed the high heavens/universe and the earth.”

EYES TURNED BLUE

This expression is an idiom meaning “eyes frozen in fear and weakness.” The state of the disbelievers, deniers, and polytheists on the Day of Judgment is similarly described in Ibrahim with a comparable expression:

^42,43Never think that Allah is apathetic to/unaware of what those who do wrong; act against their own good by associating others with Allah do! He only delays them for a day when they will run with their heads raised up and when the eyes will pop out. Their sight will not come back to them and their hearts will be empty.

(Ibrahim/ 42)

In Verses 103 and 104, it is mentioned that the people gathered on the Day of Judgment will converse among themselves, claiming that they did not stay long enough in the world. The terms “ten” and “one” in these conversations are generally used metaphorically to indicate “a few.” In contrast, large numbers are expressed metaphorically with the numbers 7, 70, and 1000. Thus, the number “ten” in the verse signifies “a few years.”

The disbelievers’ complaints about the shortness of their time in the world stem from their attempt to justify their claim that, had they been given more time, they would have believed and done righteous deeds. The predicament of the disbelievers in this regard is mentioned in numerous places throughout the Quran:

³⁷And they will cry out there; in Jahannah[Hell]: “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. –

(Fatir/ 37)

¹¹²Allah will say: “How many years did you remain on the earth in number of years?”.

¹¹³They will say: “We remained one day or a part of a day. Ask those who count”.

¹¹⁴Allah will say: “You stayed only for a little time; if only you had known!”.

(Ta-Ha/ 112-114)

⁴⁶On the day when they will see it, they will be like as though they have remained in the world for an evening or a late morning.

(An-Nazi’at/ 46)

⁵⁵And on the day when Qiyamat [Resurrection] will occur, the sinners will swear that they remained not more than an hour. Thus they were deluded.

⁵⁶And those who were given the knowledge and faith will say: “Surely, in the decree of Allah, you remained until the day of resurrection. This is the day of resurrection after death. But you did not know this”.

(Ar-Rum/ 55, 56)

For believers, such a situation does not exist. They say, “We died and were brought back to life,” without complaining about the time they spent in this world.

Those who distance themselves from the Reminder (Dhikr) and Allah’s admonitions have been consistently warned in the Quran:

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

(Hud/ 17)

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

(Al-Isra/ 97)

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

(Ta-Ha /124-126)

Verses 74-76:

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.

This group of verses is considered by some commentators to be a continuation of the scholars’ reply to Pharaoh. We, on the other hand, think that these verses are a separate najm of our Lord addressing the general public in the flow of the subject, and we do not think it possible that these words belong to the scholars. It is out of the question for the scholars, who only came to faith after the encounter, to know these divine principles in such detail and to communicate them here.

As for the message of the verses: These verses explain the conditions for forgiveness and deserving Paradise. These general messages are given in many verses:

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 their distance 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 possess³⁰³, 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)

^1-3Condition of the humanity in the age you live is the evidence that, all people are definitely in absolute loss, damage, depression, agony except for those who believe, do amendatory deeds, advise each other the truth; make it primary task/remind each other, advice each other patience; make it primary task/remind each other.

(Al-Asr/1-3)

¹Alif/1, Lam/30, Mim/40.

^2-4This book; about which there is no doubt is a guidance for those who believe in the unseen, the unheard, the unknown places, who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], who spend from what We have provided for them for the cause of Allah/provide sustenance first for their relatives and then others, who believe in what has been revealed to you and what was revealed before you, who has entered under the guardianship of Allah –and they definitely believe in Akhirat [Afterlife]-.

⁵They are upon a guidance from their Rabb. And they are those who are the saved ones, prevailed ones.

(Al-Baqara/ 1- 5)

^9,10Therefore remind immediately, if the reminder benefits/will benefit; the one who is respectful will be reminded. ¹¹And the one who will be the unhappiest will avoid it. ¹²That one will burn in the greatest fire. ¹³Then, he will neither die nor live therein.

^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.

(A’la/ 10-17)

Verse 80-82:

These verses, which appear as a parenthesis in the narrative of the story, summarize the covenant made with the Children of Israel who were saved from Pharaoh’s oppression. Therefore, the address at the beginning of the verses is not directed at the Children of Israel in Mecca. For the blessings said to be given to the Children of Israel in these verses – as can be understood from other Quranic verses – are the blessings given to the Children of Israel who crossed the river. As will be remembered, in Verse 160 of Al-A’raf, it is stated that they were given المنّ (manna) = heavenly food and السّلو (salwa) = quail/honey, meaning the Children of Israel who were fed with honey pastries, ie, living in abundance, were those who were with Prophet Musa.

Note: Detailed information about the phrase ” جَانِبِ الطُّورِ الْأَيْمَنِ Caniba’t Turi’l aymeni” in the verse was given in Maryam/52.

Here, the bountiful blessings that appear to be mentioned specifically for the Children of Israel due to the covenant are in fact made available for everyone’s benefit. For Almighty Allah has always commanded His servants to eat from the good things (tayyibat) and avoid the forbidden:

¹⁷²O you who have believed! If you only worship Him, then eat pleasant, clean and beneficial ones from what We have provided for you and repay to Allah for the blessings He gives to you.

(Al-Baqara/ 172)

In Verse 82, our Lord has emphasized His attribute of “forgiveness” – frequently mentioned in the Quran with words like غفّار (Ghaffar), غفور (Ghafur), and غافر (Ghafir) – and has opened the doors of forgiveness for those who repent and do not stray from the right path afterward.

Verses 105-109:

^105-107They ask you about the mountains, say: “My Rabb will blow them away. Thus, He will leave them leveled flat, empty. You will not see a hole and an elevation therein”.

This section of the surah contains scenes related to the Day of Judgment and the Hereafter. It is stated that on that day, the earth will be flattened, everyone will respond to the call of the flawless Caller [Allah] with utmost reverence without uttering a sound, and no one whom Allah does not permit or approve will receive any help.

The beginning of Verse 105 with “They ask you about the mountains” suggests that those who deny the Hereafter likely posed the following question to our Prophet: “According to the verses you recite, if all people will be gathered on a flat plain on that day, where will these high mountains go on the Day of Judgment?” Thus, in Verses 105-107, our Lord provides the answer to this question.

The state of the earth on the Day of Judgment has been described in many places in the Quran, and our Lord has explained in various aspects what He will do with His power and will on that day:

^1-5 when the heavens/universe has split asunder, when it has listened to its Rabb and it has been fulfilled; when the earth has been flattened out, has thrown out that which is within it, become empty and when it has listened to its Rabb and it has been fulfilled,¹⁹the judgment belongs to Allah.

(Al-Inshiqaq/ 1-5)

^48-51On that day, the earth will be replaced with another area and the heavens/universe as well so Allah may recompense every self for what it has earned. And they will come out for Allah, the One and the Only and the prevailing. On that day, you will see the criminals bound in shackles. Their shirts will be of pitch and the fire will cover their faces. Indeed, Allah is the One Who is swift in account.

(Ibrahim/ 48-51)

We may also refer to the following verses on this subject: Takwir/6, Kahf/47, Tur/9–10, Waqi’ah/4–6, Haqqah/13–15, Mursalat/10, Ma’arij/9, Qari’ah/5, Muzzammil/14, Naba/20. In verse 108, the adjective “smooth” in the phrase “smooth inviter” is artistically harmonized with the fact that the earth will be “flat” on the Day of Judgment. Naturally, the Inviter in question is Allah Almighty Himself, as we have noted in our analysis of verse 41 of Surah Qaf.

In verse 109, our Lord declares that intercession will benefit no one in the Hereafter except those to whom He has granted permission and with whose words He is pleased. As may be recalled, a similar verse exists in verse 87 of Surah Maryam. There too, our Lord stated in a different style that no one will possess the power of intercession except those who have taken a covenant with the Most Merciful. Since detailed explanations about the concept of intercession were provided in our analysis of Surah An-Najm, we will not delve further into this matter here.

However, regarding the exceptions to this rule, we wish to briefly address what our Lord has revealed: The exception in Surah Maryam/87 – “except the one who received a guarantee from Rahman “ – refers, as declared in hundreds of verses, to “those who believe and do righteous deeds.” Similarly, the exception in verse 109 of this surah – “except for those whom Rahman gives permission and He is pleased in word,” – also refers to “those who believe and do righteous deeds,” as stated in hundreds of verses. Therefore, what we understand from both exception clauses is that no one should expect intercession from Allah except “those who believe and do righteous deeds.”

Verses 110-112:

¹¹⁰Allah knows what was before and what is after those who will not be helped. But they can not encompass Him in knowledge.

¹¹²And whoever did amendatory deeds as a believer, they will neither fear injustice nor deprivation of justice.

Verses 110 and 111 explain about those whom the Most Merciful will not allow intercession [those who will not be helped in the Hereafter]. Allah Almighty knows what they have done, as well as what has been done behind their backs, and He will punish them accordingly. On that day, everyone will bow down helplessly, and those who stay away from Allah’s religion and act contrary to His principles and ignore them will be punished. On the other hand, those who believe and do righteous deeds will have no fear or doubt that they will be deprived of their rights or punished even though they are innocent.

¹³And when we listened to that guidance/the Qur’an, we believed in it. Therefore, whoever believes in his Rabb will not fear that he will be deprived of his right and he will be treated unjustly/befooled and he will be burdened with a heavy weight.

(Al-Jinn/13)

^{Az-Zalzalah/7,8}And whoever does an atom’s weight of good, he will see it; and whoever does an atom’s weight of evil, he will see it.

(Az-Zalzalah/7, 8)

⁹⁵And do not sell the covenants of Allah/promises that are given to Allah for a price. And if you should know, what is with Allah; it is better for you.

⁹⁶What is with you will end but what is with Allah is everlasting. And We will definitely give to those who are patient their reward with much better than what they do.

⁹⁷And whoever does good deeds, whether female or male, We will make her/him live a good life. And We surely will give them their reward with much better than what they do.

(An-Nahl/ 95-97)

There is another point to note in verse 112, which states that those who believe and do righteous deeds will have no fear. It is clear from the wording of the verse that the good deeds are conditional on faith. This shows that those without faith will not be saved from Hell no matter what they do:

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

(Ali Imran/ 91)

¹⁹And whoever desires Akhirat [Afterlife] and works for Akhirat [Afterlife] with the effort that is due for Akhirat [Afterlife] while he is a believer, the efforts of those will be recompensed.

(Al-Isra/ 19)

⁹⁴Therefore, whoever does amendatory deeds while he has believed; there will be no ungratefulness for his effort. We indeed are the Ones Who write it.

(Anbiya/ 94)

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

(Al-Kahf/ 105)

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

(Hud/16)

The following verses may also be consulted in this regard: Al-Baqara/217, Ali Imran/23, Ma’idah/5, 53, An’am/88, A’raf/147, Tawbah/17, 69, Zumar/65, Ahzab/19, Muhammad/9, 28, 32.

Verses 113, 114:

¹¹⁴Sublime is Allah Who is the truth, the sole sovereign! Before His revelation to you is completed, do not hasten to recite/teach and say: “My Rabb! Increase me in knowledge”.

Classical works have transmitted numerous reasons concerning the occasion of revelation for these verses. Although they hold no particular value, we find it beneficial to present a few of these transmissions as examples:

….

c) Al-Dahhak said: “The Meccans and the Bishop of Najaf said: ‘O Muhammad (peace be upon him), tell us this. We give you three days.’ Then the revelation was delayed. Thereupon, rumors spread that ‘The Jews have defeated Muhammad.’ Because of this, the verse ‘…Do not hasten with the Qur’an’ was revealed, meaning ‘Before its revelation is completed to you from the Preserved Tablet to Israfil, from Israfil to Jibril, and from Jibril to you, do not hasten concerning its descent, but say: “O my Lord, increase me in knowledge!”‘”
d) Al-Hasan al-Basri said: “A woman came to the Prophet (peace be upon him) and said, ‘My husband slapped my face.’ Thereupon, the Prophet (peace be upon him) said, ‘Retaliation shall be executed between you.’ Then Allah’s address ‘Do not hasten with the Qur’an’ was revealed, so the Prophet (peace be upon him) refrained from applying retaliation. Subsequently, Allah’s verse (4:34) was revealed.” This is a remote possibility. The more reliable explanation is the first one. As for Allah’s statement “Say: ‘My Lord, increase me in knowledge,'” it means “Allah the Exalted commanded His Prophet to seek refuge in Him concerning either the completion of the Qur’an or the increase of knowledge that would result from the clarification of the revelation sent down to him.” ^[21]

In these verses where the Qur’an is emphasized, after repeatedly explaining threats to make people pious or to take new admonition, our Prophet is instructed how to behave regarding the Qur’an. Accordingly, the Messenger should not rush to give immediate solutions in any matter but should constantly ask Allah to increase him in knowledge.

Verse 114 establishes another crucial principle necessary for properly understanding and correctly living by the Qur’an. If we consider this principle together with the principle of tartil (arranging the Qur’an according to its order of revelation, without mixing it up) previously mentioned in Al-Muzzammil and Al-Furqan, the following conclusion emerges: Whoever wishes to fully understand the Qur’an must avoid hastiness—that is, drawing hasty conclusions about a subject without considering all relevant verses—and must always approach the Qur’an as a complete whole.

Verses 115-123:

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

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

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

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

Since the information and warnings in this Najm have already been analyzed in detail in Surahs Sad and A’raf, we will only present here the translation of those verses and give our explanation of the paradise in which Adam lived:

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

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

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

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

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

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

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

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

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

(Sad/ 71-85)

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

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

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

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

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

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

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

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

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

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

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

(Al-A’raf/ 11-25)

As stated in verse 122, the location of the garden where Adam lived, rebelled, acted transgressively, then repented and had his repentance accepted is explained in our commentary on Al-A’raf:

ADAM’S PARADISE

As revealed in numerous Quranic verses such as Al-Baqarah/30, Ta Ha/55, Mu’min /79, Sad/71, Hijr/26, Isra/61–65, and Sajdah/7—Adam and all human beings were created from the earth. The earth where Adam and all humanity were first created was not in another realm or in Paradise, but on this very earth (al-ard). Therefore, the word “jannah” (جَنَّة) here should not be understood as referring to the Paradise of the Hereafter. In fact, the literal meaning of “jannah” is “a fertile piece of land covered with greenery and trees.” The word jannah has been used in this sense in verses such as Al-Baqarah/265, Saba’/15–16, Kahf/32–40, Najm/15, Qalam/17, and many others.

On the other hand, many attributes of the Paradise in the Hereafter have been explained in the Quran. According to these explanations, the Paradise of the Hereafter is primarily an eternal abode whose blessings are inexhaustible. Moreover, there is no vain talk or sin there, nor is anything forbidden. However, in the garden where Adam was placed, everything was temporary and Adam was subjected to prohibitions. (see, for example, Al-Baqara/25, Fatir/33–35, Saffat/40–49, Dukhan/51–57, Tur/17–24, Rahman/46–78, Wa’qiah/10–40, Mumtahinah/21–24, Insan/5–22, Naba/31–37, Tur/17–28, Zukhruf/68–73, Ta Ha/120)

In conclusion, Adam was not created in the Paradise of reward and then sent down to earth. In our view, Adam was created in a green, forested, fertile region of earth and was then cast down to another region [a desert] that lacked the qualities of jannah.

The story of Adam has been summarized in this surah through eight verses forming a distinct passage (najm). We recommend comparing this with the account in the Bible (Genesis; chapters 1-3).

Verses 124-127:

As evident, the passage (najm) concerning the Quran that begins in verse 113 continues after the insertion of the Adam-related passage comprising verses 115-123 in the mushaf arrangement.

According to these verses – which are similarly expressed in verses 101 and 102 – those who turn away from Allah’s Reminder (ذِكْرِ – dhikr) [from remembering Him, from His admonition, from His revealed Books] will experience both a constrained and troubled life in this world and face even harsher punishment in the Hereafter. These confused ones, having turned away from the Reminder and ignored hundreds of warnings given to them, will also be humiliated by being resurrected blind on the Day of Judgment.

The expression “hard depressed life” in verse 124 has been subject to incorrect interpretations, with some claiming this hardship would be experienced in the grave while others asserted it would occur in the Hereafter. However, both views are incorrect. According to the Quran, there is no such thing as “grave life,” and the hardships of the Hereafter are already mentioned separately in the continuation of the verse. The hardships referred to here are those of worldly life, which our Lord has explained in many verses:

⁶¹And when you said: “O Moses! We can never endure just one kind of meal, so call upon your Rabb so He may grow for us that which emerges from the earth; vegetables, gherkin, garlic, lentil and onion”. And Moses said to you: “Do you really wish to exchange that which is supreme with the lesser? Go to a town/Egypt, then you will have what you asked”. And they were covered with humiliation and poverty and then Allah was not pleased with them. That was because they disbelieved; consciously denied the Ayat of Allah and fought against the prophets unjustly. And this is because they disobeyed and transgressed.

(Al-Baqara/ 61)

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)

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

(Al-A’raf 96)

And Nuh/ 10-12, Jinn/ 16, 17 and Nahl/ 97.

Our Lord’s statement in verse 127 should also not be overlooked. Because in this verse, in addition to “those who do not believe in the Verses”, “those who transgress the limits” are also included among those to be punished.

Verses 128, 129:

¹²⁹And if not for the Word from your Rabb and the end of a predetermined term, it would have been inevitable.

Although the first addressee of these verses is our Prophet, they indirectly address, first the Meccans and then all people across time. Our Lord wants the traces of destroyed past nations to be investigated and found, and for these traces to be visited and observed so that lessons may be drawn from them. Indeed, the inclusion of many narratives about past nations in the Qur’an is again because our Lord desires people to reflect, take lessons, and find the right path.

⁴⁶Have they not travelled through the earth so they might have hearts to reason and ears to hear. Indeed, it is not the eyes that go blind but, hearts which are within the chests go blind.

(Al-Hajj/ 46)

Verse 129 clarifies that the absence of immediate punishment for wrongdoers does not mean they will never be punished; rather, it indicates that the punishment has been postponed to a predetermined time.

The “Promise” mentioned in the verse refers to our Lord’s principle of “deferring punishments to a fixed term.” Almighty Allah has mentioned this principle—and His commitment to not breaking it—in other verses as well:

¹⁴And they became divided only out of their transgression between themselves after the knowledge had come to them. If not for a word that preceded from your Rabb, “Until the end of a predetermined term”, it would have been concluded between them. And indeed, those who have been made inherit the Book after them have an uncertain, insufficient knowledge that leads them into uncertainty, about the Qur’an.

(Ash-Shura/14)

¹¹⁰And surely, We gave Moses the Book and disagreements emerged over it. If not for a Word that preceded from your Rabb before, they would have been recompensed immediately in this world. And indeed, they have a disquieting uncertain, incomplete knowledge about the Qur’an.

(Hud 110)

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

(Fatir/45)

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.

(An-Nahl/61)

(Ibrahim/42)

The same principle is also mentioned in Al-Fussilat/45 and Ta Ha/129.

From these explanations, it becomes clear that: Had Almighty Allah previously given a Promise to judge between people regarding their disputes before the Day of Judgment, He would certainly have executed His judgment in this worldly life, admitting the believers to Paradise and the infidels to Hell based on their deeds. However, Almighty Allah—while fully knowing what they would do—has granted people free will and sufficient time, setting the Day of Judgment as the appointed term for this period.

Verses 130-132:

Introduce Allah/teach at certain periods in the night and at both sides of the day that He is purified from all deficiencies!

In these verses, our Prophet is instructed to:

Be patient in the face of hardships caused by the polytheists and the difficulties of his mission,
Continuously glorify(tasbih) his Lord, especially during the hours before sunrise and sunset when the Arabs are most active, standing firm against them,
Not envy the prosperity of the unbelievers around him, even if he himself is struggling in hardship,
Enjoin salah [social support] upon his ahl [family and close ones] and to consistently fulfill this duty himself.

In verse 130, the term “tasbih” (glorification) has been distorted into “prayer” (salat), and this verse has been presented as evidence for the five daily prayers. However, the “tasbih” mentioned in the verse is a form of worship more significant and effective than prayer. As previously explained in Surah Al-Qalam, Al-A’la, and Qaf, “tasbih” means “to recognize and proclaim the Creator with all His attributes.” Thus, glorifying Almighty Allah means “declaring Him free from the deficiencies and slanders attributed to Him by polytheists and the ignorant, and exalting Him according to His true attributes.” This is the tasbih required from our Prophet—the act of, properly introducing Allah.

In our view, the message of verses 131 and 132 can be understood as follows: “It does not befit you and your companions to envy the wealth of sinful people. The best thing for you is the lawful provision you earn through your labor, even if it is little. For the righteous and God-fearing, this is better and more enduring. Teach your children that the blessings of lawful sustenance are superior to the ill-gotten wealth of sinners. To this end, enjoin upon them the establishment of salât, for this will transform their attitudes and value systems, leading them to choose a pure life and lawful earnings(halal) over sin and luxury.”

The statement in verse 132—”We do not ask you for provision. We provide for you.“—following the command to establish salah, indicates that salah is not commanded for Allah’s benefit. Rather, it is ordained solely for the good of people, as it cultivates piety (taqwa), which ensures happiness in both this life and the Hereafter.

Verses 133-135:

The surah concludes by giving the polytheists the response they deserve for their objections and excuses. The message conveyed in these final verses, which contain a subtle warning, appears in many other verses with different expressions:

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

(An-Nisa/ 166)

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

(Isra/ 15)

^46,47And when We called, you were not next to the position of being prophet (You were not a messenger yet). Quite opposite, We revealed to you what happened there, We sent you as a messenger so you may warn a people, to whom no warner/prophet was sent before you, and as a sign of the mercy of your Rabb, as a reminder for them to receive, to prevent them from saying, “Our Rabb! If only You had sent us a messenger thus we could have followed your Ayat and become believers” when a disaster came upon them for what their own hands had done.

⁴⁸And when that truth came to them from Us, they said: “Why was he not given like that which; evidences, signs was given to Moses? Did they not deny, conceal what was given to Moses before? They said: “Two magic, two influential knowledge that backup; support each other”. And they said: “We surely will not accept any”.

(Qasas/ 47, 48)

¹³¹This is because your Rabb is not the One Who manipulates/destroys the lands unjustly while their people are careless, unaware.

(Al-An’am/ 131)

And Hijr/ 4, Shu’ara/ 208, 209, Furqan/ 41, 42 and Qamar 26.

Allah is the one who knows best.

^[1] (Ibn-i Ishak)

^[2] (Ibni Hisham; es-Siret and others)

^[3] (Kurtubi, el-Camiu liahkami’l Kur’an; Razi, Mefatihu’l-Gayb; Zemahsheri, Kashshaf)

^[4] (Razi, explanations about verses 2-4)

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

^[6] Exodus; 4/18:18-

^[7] Exodus; 18/1–8

^[8] (Zemahsheri, el-Keshshaf; v:2, p:531)

^[9] (Taj al-Arus; v: 20, p: 283)

^[10] Lisanu’l-Arab; Taj u’l-Arus, “Hayye” item

^[11] Exodus, 4; 10

^[12] Talmud

^[13] Exodus, 7:7

^[14] Bible/ 1 Kings, 16.24

^[15] (Muqatil)

^[16] (Exodus, 12: 35–36)

^[17] (Lisan ul Arab; v: 3 p: 245)

^[18] (Muhammed Asad; Kur’an Mesaji)

^[19] (Razi; Mefatibu’-l Ghayb explanations of the related verses)

^[20] Leviticus 13:45-46

^[21] (Razi; explanations on verse 113)