50. SURAH AL-ISRA – Presentation of Islam and Quran

INTRODUCTION TO SURAH AL-ISRA

The surah, which takes its name from the verbal noun “isra” (إسراء) derived from the verb “asra” (أسرى) in verse 1, was revealed in Mecca as the 50th in order. Although it has been reported that verses 26, 32, 33, 57, and 73-80 are Medinan ^[1], we believe that verses 73-77 are Meccan, as we will explain when analyzing them. As for the reason why other verses indicated as Medinan are included within Surah Isra – which is a Meccan surah – we consider this to be due to the arrangement made by the companion committee that compiled the Mushaf .

The surah is also called “Bani Isra’il” (Banu Isra’il/بَنُو إِسْرَائِيل – Children of Israel) because it mentions the Israelites in its opening section.

The central theme of this surah, which enumerates many of Allah’s divine wisdoms, is “faith.” It extensively addresses Allah’s existence, His oneness, prophethood, and resurrection after death. In connection with these topics, it provides various details about our Prophet’s identity, Allah’s support for him, and various miracles.

The surah also touches upon the recent history of the Israelites, explaining how they were punished with captivity and exile as consequences of their rebellion and corruption. As we may recall, previous surahs had discussed the Israelites from various perspectives, and in the immediately preceding surah (al-Qasas), it was mentioned that the reasonable and just among the People of the Book (Ahl al-Kitab/أَهْلُ الْكِتَاب) believed in the Quran and had been expecting such a scripture.

This surah further describes how scholars among the Israelites kept watch on our Prophet, and how they became convinced that he was the true messenger and his book was the truth, subsequently prostrating in submission.

As will be explained in the analysis of verse 1 of the surah, Surah Al-Isra is essentially a continuation of Surah al-Qasas. When particularly read as a continuation of verses 85-88 of Surah al-Qasas, both the passage formed by verses 85-88 of Surah al-Qasas and verse 1 of Surah Isra become better understood.

Meaning of verses:

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

^2,3And We gave Moses the Book and made the Book a guidance for the Israelites – from the descendants of those whom We saved by carrying to the ship with Noah – so you might not take an entity/authority that arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it from among those that are inferior to Me. Indeed, Noah was a grateful servant; who was repaying for the blessings he had been given.

⁴And We decreed to Israelites in the Book that: “You will definitely make corruption on the earth/be defeated twice and rise again with a great haughtiness”. ⁵And when the time of the first of them came, We sent upon you Our mighty servants and they wandered among the houses, searching. And it was a promise that must have been fulfilled. ⁶Then We made you prevail against mighty servants once again and helped you with wealth and sons. And made you have more in terms of those useful.

– ⁷If you do good, you do if for yourselves and if you do evil, you do it for yourselves too. – And when the other time for devastation comes, We will send Our mighty servants upon you to do evil to you, enter the masjid/Bayt Al-Maqdis as they did for the first time, demolish and destroy the places they take. ⁸It is hoped that your Rabb would have mercy upon you. And if you returned, We returned too. And We made Jahannah [Hell] a prison that encloses for those who consciously deny the divinity of Allah and the fact that He is Rabb.

^9,10Indeed, this Qur’an guides the people to that which is the most righteous and the most sound and gives the good tidings that a great reward will be for the believers who do amendatory deeds and that We have prepared a painful punishment for those who do not believe in Akhirat [Afterlife].

¹¹And man invites evil as he invites good. And man is very hasty.

¹²And We made the night and the day two evidences/signs. Then We erased the evidence/sign of the night and brought the evidence/sign of the day so it may improve thinking by shedding a light and being beneficial, which makes you seek for the blessings from your Rabb and to be able to count and calculate years. And We have explained everything in detail.

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

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.

¹⁶And when We intend to manipulate/destroy a country, We command wealthy and powerful chiefs of it to be on the righteous path, to lead on the righteous path but, they rather go astray from the righteous path therein. And then the Word comes into effect upon there and We destroy there with complete destruction.

¹⁷And We manipulated/destroyed many generations after Noah. And sufficient is your Rabb as the One Who is all aware of and the One Who sees best the sins of His servants.

¹⁸And whoever desires the world that passes quickly, We hasten that which We will to whom We intend. Then We prepare Jahannah [Hell] for them so that they will enter therein condemned and banished. 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. ²⁰We give to all of them; those who desire the world and those who desire Akhirat [Afterlife] from the gift of your Rabb. And the gift of your Rabb is not restricted.

²¹Look how We have favored some of them over some of others! Surely, Akhirat [Afterlife] is greater in degrees and greater in distinction.

²²Do not take/know another deity with Allah! Or you will be left condemned and forsaken.

^23,24And your Rabb has decreed that you do not worship anyone but Him, and to treat mother and father good and make them better. If one of them or both attain old age while they are with you, do not say “ah!” to them, do not rebuke them; treat them very sensitively. And speak to both of them with noble, sweet and good words. And descend your wings of humbleness for them out of your mercy. And say: “My Rabb! Have mercy upon them as they raised me as a person who is of good manners when I was a little child”.

²⁵Your Rabb knows well what is within yourselves. If you should be righteous, He surely is forgiving to those who turn to Him completely.

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

²⁸And by seeking for a mercy you expect from your Rabb, if you have to keep your distance from helping relatives, the poor and the ones who are away from their lands and are not able to turn back to their lands, then in this case, speak a gentle word to them.

²⁹And do not make your hand chained to your neck/do not be stingy, and do not extend it completely/do not splurge. Otherwise, you will be condemned and you will be regretful for what you did.

³⁰Surely your Lord expands provision for whom He wills among His servants and apportions it in due measure. Indeed, He is fully aware of His servants and is All-Seeing.

³¹And do not kill your children for fear of poverty. It is We Who provide for them and for you/It is We Who nurture them and you. Killing them is truly a great sin.

³²And do not approach unlawful sexual intercourse/keep away from the ways that may lead you to unlawful sexual intercourse. Indeed, it is an immorality and an evil path.

³³And do not kill a person that Allah has made haram/forbidden except by right. And whoever is killed unjustly, We have given an authority to his relatives. Let him not compromise what is right in killing, let him not make incomplete implementations. – Surely, the relatives of the one who is killed who are to defend his rights have been supported. –

³⁴And do not approach the property of an orphan – except in the way that is the best – until he reaches age of ability to distinguish between good and evil. Fulfill you promise you have given/your covenants. Indeed, in promise that is given is a liability.

³⁵When you measure, measure fully and use a straight weight. This is better and more proper in consequence/implementation.

³⁶And do not pursue that about which you have no knowledge at all! Surely, ear, eyes, heart; each of them is liable for this.

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

³⁸All those who are evil are displeasing in the sight of your Rabb.

³⁹And these principles stated above are some of those laws, rules and principles which your Rabb has revealed to you and that are set forth to prevent wrong deeds and chaos. Do not take another deity with Allah. Otherwise, you will be left into Jahannah [Hell], condemned and banished.

⁴¹And, We have diversified/explained in many different ways in this Qur’an so they might be reminded. And these explanations have only increased their hatred.

⁴⁵When you learn-teach the Qur’an, We put an invisible/concealed curtain between you and those who do not believe in Akhirat [Afterlife].

⁴⁶And We have placed coverings over their hearts that prevent them from understanding it, and a heaviness to their ears. And when your mention your Rabb in the Qur’an as “the One and the Only”, they turn away ‘fleeing in aversion’.

⁴⁷We know very well why they listen to you when they listen and that those who do wrong; act against their own good by associating others with Allah say in their secret conversations, “You are following none but a man affected by magic”. ⁴⁸Look what kind of examples they present for you! Thus they have fallen into astray! Now they are not able to find a way.

⁴²Say: “If there had been any other deities with Allah as they say, then those deities would have sought a path to the owner of the greatest throne; Allah.”.

⁴⁰Has your Rabb given you sons purposely and He has taken females from the angels? You are definitely saying grave words.

⁴³Allah is purified from what they say with a great sublimity and high above.

⁴⁴All the heavens/universe, the earth and all that is between them purify Allah from all deficiencies. There is not anything that does not purify Allah from all deficiencies with His praise. But, you do not understand well their purifying Allah from all deficiencies. Surely, He is the One Who forbears, forgives much.

⁴⁹And they said: Will we truly be resurrected with a new formation when we have become a pile of bones and crumbled into dust?”

^50-52Say: “Be stone or be iron. Or any other creature that grows within your hearts”. Then they will say: “Who will bring us back?”. Say: “The One Who created you from nothing first time”. Then they will nod their heads to you and say: “When is this?” Say: “It is expected to be very soon! On the day He will call you/you will be resurrected, you will follow His call by praising Him and you will think that you have stayed for a little”.

⁵³Tell My servants to say what is the best. Indeed, satan induces dissension among them. Indeed, satan is an explicit enemy to man.

⁵⁴Your Rabb is the One Who knows you better. If He wills, He will show mercy upon you for your repentance or if He wills, He will punish you. And We have not sent you upon them as the one who arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it.

⁵⁵And your Rabb is the One Who knows best those who are in the heavens/universe and on the earth. And certainly, We have favored some of the prophets over some others. And We gave David the Psalms.

⁵⁶Say: “Call that which you claim as deities from among those that are inferior to Allah. You will see that they are not capable of removing your adversity and changing it.

⁵⁷That which you claim as deities are those that invoke by seeking the means to access their Rabb. Which of these are closer, hope for His mercy and fear His punishment? Truly, horrible is the punishment of your Rabb.

⁵⁸And there is no city that We will not manipulate/destroy or punish with a severe punishment before the day of Qiyamat [Resurrection]. This is written in the Book.

⁵⁹And what prevented Us from sending evidences/signs; manipulate/destroy, punish with a severe punishment was that former ones denied them. And We clearly and apparently assigned Thamud the duty of establishing social support institutions but they treated unjustly because of it. And We send those evidences/signs only as a warning.

⁶⁰And We told you: “Surely, your Rabb has encompassed the people”. And We made that vision which We showed you clearly and the passion for gold and wealth from which should be kept away as We said in the Qur’an only a trial for the people. And We threaten them but it increases them only in transgression.

⁶¹And when We said to the forces in the nature; “Submit to Adam; human who was given knowledge” and all except Iblis; thinking ability submitted. He said: “Should I submit to one whom You formed as a clay; substance?”.

⁶²Iblis said: “Have You seen that one whom You honored above me? I swear that if You give me respite until the day of Qiyamat [Resurrection], I will have all of his descendants except for a few under my command”.

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

⁶⁶Your Rabb is the One Who makes ships sail through the sea for you so you may seek what you deserve of His bounties. Indeed, He is very merciful to you.

⁶⁷And when an adversity touches you at sea, those whom you invoke are lost, He, is not. And when He delivers you to the land and saves you, you distance yourselves immediately. And man is very ungrateful!

⁶⁸Are you secure that He will not cause the land to swallow you or He will not send a storm upon you? Then you will not find anyone who arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it for yourselves.

⁶⁹Or are you secure that that He will not send you back to sea and send storms upon you and drown you in water for you have been ungrateful? Then you will not find a protector that will help you against Us for what We have done to you.

⁷⁰And surely, We have made mankind owner of the honor and glory and carried them on vehicles on the land and at the sea and provided for them of clean-pleasant food. And We have favored them quite more than many of what We formed.

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

⁷²And whoever is blind in this world, he will be blind in Akhirat [Afterlife] as well. And he is more astray in way.

⁷³They were about to tempt you away from what We have revealed to you in order to make you say other than it by attributing it to Us thus make you do wrong and burn you in fire. In that case, they would take you as a leader who leaves his mark.

⁷⁴And if We had not strengthened you, you would have truly inclined to them a little.

⁷⁵In that case, We would have made you taste the double of life and double of death. Then you would not find a helper against Us for yourself.

^76,77And they will soon disturb you to drive you out of this place/your land. In this case, they will remain for a little after you according to Our law/implementation concerning those of Our messengers We sent before you. – You will not see any change in Our implementation. –

⁷⁸Establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community] from setting/downing of the sun until the darkness of the night and ensure the learning-teaching of the day. Because learning-teaching of the day is worth seeing.

⁷⁹And from the night. Also, additionally only for you, fulfill Salah by waking up at night! It is expected that your Rabb will take you to a good position.

⁸⁰And say: “My Rabb! Make me enter with a sound enterance and exit with a sound exit. And give me a helping authority from Yourself”.

⁸¹And say: “Truth has come, falsehood has perished. Indeed, falsehood will perish”.

⁸²And We send down of the Qur’an which are healing and mercy for the believers. And this increases the destruction of only those who do wrong; act against their own good by associating others with Allah.

⁸³And when We bestow favor upon man, he distances himself and stays away. And when evil touches him, he is in despair.

⁸⁴Say: “Everyone acts in accordance with his disposition. In this case, your Rabb is the One Who knows better who is the most righteous in way”.

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

⁸⁶And surely, if We willed, We could remove what We have revealed to you; then you would not find anyone against Us who arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it for yourself.

⁸⁷We have not done this as a mercy from your Rabb. Surely, His bounties upon you are great.

⁸⁸Say: “Surely, if the people of today and tomorrow gathered together in order to bring the like of this Qur’an, even if they helped each other, they could definitely not bring the like of it”.

⁸⁹And indeed, We have diversified in this Qur’an for the people from every example. But, most of the people refused except concealing the truth/they persisted in denial.

^90-93And they said: “We will not believe in you until you cause a spring to gush out from the ground. Or you must have a garden of dates and grapes. You must cause rivers to gush forth in force between them. Or you must make the heavens/universe fall upon us in pieces as you have claimed or you must bring Allah and angels before us. Or you must have a house ornamented with gold or you must ascend into the heavens/universe. But we will never believe in your ascension until you bring down to us a book which we may learn and teach”. And say: “Purified is my Rabb from all deficiencies. I am nothing but a human messenger!”.

⁹⁴And what prevents the people from believing when the guidance/the Qur’an has come to them is only that they say “Has Allah sent a human as a messenger?”.

⁹⁵Say: “If it had been angels walking on the earth securely, We would certainly have sent down an angel as a messenger from the heavens/universe”.

⁹⁶Say: “Sufficient is Allah as a witness between you and me. Surely, He is the One Who knows inner, hidden sides of everything well, sees best to His servants.

^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?”.

⁹⁹Did they not see that Allah, the One Who formed the heavens/universe and the earth, is capable of forming humans like them and He has predetermined for them an end of the term about which there is no doubt? But those who do wrong; act against their own good by associating others with Allah, refused except concealing the truth/always tried to conceal the truth.

¹⁰⁰Say: “If you possessed the treasures of mercy of my Rabb, you would definitely withhold it out of the fear of being spent and depleted; you would not give anything to anyone. And, man is very stingy”.

¹⁰¹And surely, We gave Moses nine explicit; many Ayat [evidence/sign] – ask Israelites – .When Moses came to them and Pharaoh said to him: “O Moses! I certainly know that you are affected by magic”.

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

¹⁰³Upon this, Pharaoh sought to frighten and expel Moses and the Children of Israel from Egypt in a state of fear, destitute, without wealth, moneyless and penniless, but We drowned him and all those with him in the water.

¹⁰⁴And then We said to Israelites: “Dwell on this land! And when the promise concerning Akhirat [Afterlife] comes, We will bring you forth and gather”.

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

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

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

¹⁰⁹And they fall upon their chins, crying. And the Qur’an increases their respect and humility.

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

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

Analysis of Verses

Verse 1:

This verse, which was arranged by the Mushaf compilation committee as the first verse of Surah Isra, is—as we mentioned in the “introduction” section—a continuation of verses 85-88 of Surah Qasas, which emphasize the Quran, the Messenger, and the relationship between the Quran and the Messenger:

⁸⁸And do not invoke another deity with Allah. There is no deity except Him. Everything will be destroyed except His existence. Only to Him belong the judgment-principle. And you will be returned only to Him. ^{Al-Isra 1}Purified from all deficiencies is the One Who, by one night, made His servant walk from Masjid Al-Haram to Masjid Al-Aqsa, a side of which We blessed, so We might show him of Our Ayat/evidences/signs. Indeed, He is the One Who hears best and sees best.

(49/28; Al-Qasas/85-88 + 50/17; Al-Isra/1)

The verse we accept as Isra/1 is a continuation of Qasas/85-88. It has no connection with its placement in the current Mushaf.

⁸⁵Indeed, Allah Who imposed the Qur’an upon you, will definitely return you to the place of return. Say: “My Rabb is the One Who knows better who has come with the guidance to the righteous path and who is in an explicit astray”.

(Al-Qasas/ 85)

In this verse, our Lord provides spiritual support to His Prophet by saying: “Indeed, Allah Who imposed the Qur’an upon you, will definitely return you to the place of return” This means: “The one who appointed you as a messenger will surely do what is necessary.” The expression “ imposed the Qur’an upon you” means “entrusted you with the duty of receiving and conveying the revelation.” This phrase points back to the first word of revelation: “Iqra’ [learn-teach]!”

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

⁸⁷And never let those who associate others with Allah avert you from the Ayat of Allah after they have been revealed to you. And invite to your Rabb. And never be of those who associate others with Allah!

(Al-Qasas/ 86-88)

Verse 86 serves as proof of our Prophet’s messengership. Just like Prophet Musa, our Prophet – though completely unexpected – was appointed to a mission entirely unrelated to his previous life, meaning he was entrusted with prophethood. Our Prophet’s unawareness of this appointment is a matter emphasized in many verses. These verses stand as irrefutable evidence of our Prophet’s messengership that no rational, fair-minded person can deny:

“Purified from all deficiencies is the One Who, by one night, made His servant walk from Masjid Al-Haram to Masjid Al-Aqsa, a side of which We blessed, so We might show him of Our Ayat/evidences/signs. Indeed, He is the One Who hears best and sees best..” The verse explains how verses 85 and 86 took place.

The verse beginning with “Subhanaka” (سُبْحَانَكَ – glorified/exalted are You above all imperfections) emphasizes that there is no flaw or inaccuracy in Allah’s choosing Muhammad as His messenger or in His interventions in societies during times of oppression.

When freedoms are abolished on earth, human dignity is trampled underfoot, false deities and lords are created, and polytheism, injustice, wrongdoing, and chaos become widespread—when the balance in nature is disrupted—Allah, out of His mercy, intervenes by sending messengers to those societies and revealing scriptures. Allah has made this a duty upon Himself as an act of mercy. It was under these conditions in Mecca that Muhammad was chosen as a messenger and became the recipient of revelation.

This verse, which holds a special place among Islamic societies, has been distorted from its true meaning and turned into the source of a myth called “Mi’raj” (The accounts narrating the Mi’raj myth are adaptations of fabrications—found in Bukhari: Kitab-ul Bad’il Khalq; 17 and Manaqib-ul Ansar; Hadith No. 107—are adaptations of the Christian “Paul’s Vision” and the Zoroastrian “Ardavirafname’s Final Section”.) Additionally, since Moses and the Children of Israel are discussed from the second verse onward, the impression is given that the servant mentioned in the first verse is Moses.

We believe that for the verse to be understood correctly, it is more beneficial to analyze the expressions in the verse word by word rather than collectively, and we proceed with our analysis accordingly.

One night,

The fact that the event mentioned in the verse occurred at night is indisputable. However, which specific night this was will be clarified later, after the explanations of the other words in the verse are provided.

Servant (“abd – عبد“)

Although the identity of the servant (“abd”) mentioned in the verse as the protagonist is not explicitly stated, it has been unanimously accepted that this refers to our Prophet Muhammad (pbuh), with no differing opinions presented on this matter. This is because all religious scholars, both past and present, have consistently agreed from the very beginning that:

The “servant” (“abd – عبد”) mentioned in Surah Alaq and Surah Jinn,
The expression “your companion” (“sahibukum – صاحبكم”) in the 3rd verse of Surah Najm and the 22nd verse of Surah Takwir,
And the address “And what will make you know…” (“wa ma adraka -وما ادراك”) in the 2nd verse of Surah Qadr,
all refer to our Prophet Muhammad. Consequently, the term “servant” here is also understood as referring to him.

From Masjid al-Haram

According to all religious and linguistic scholars, all historical and geographical sources, and as attested in the works of both Arab and Roman poets and writers, Al-Masjid al-Haram refers to the Kaaba. This is because the Kaaba’s status as “Haram” – meaning a “safe zone/sacred mosque” where fighting and conflict were and would be prohibited – predates Islam. Therefore, the term “Al-Masjid al-Haram” mentioned in the verse unquestionably refers to the Kaaba.

to Masjid al-Aqsa

One of the key points that will illuminate our subject is this descriptive phrase. It is crucial to correctly identify the location of Al-Masjid al-Aqsa, to which our Prophet was made to walk from Al-Masjid al-Haram one night.

Those who base their interpretations on narrations have claimed that Al-Masjid al-Aqsa mentioned in our subject verse refers to the temple currently located in Jerusalem, ensuring this was recorded as such in books and effectively imposing this misconception. Consequently, today when Al-Masjid al-Aqsa is mentioned, most people think of the mosque in Jerusalem. This false information, combined with the influence of numerous fabricated narrations on this matter, has led to a widespread belief among Muslims that our Prophet walked from Al-Masjid al-Haram in Mecca to Al-Masjid al-Aqsa in Jerusalem, and even ascended to the heavens from there.

However, the name “Al-Masjid al-Aqsa” appears in only three narrations, none of which contain any information about where this mosque was located. On the other hand, in narrations referring to the temple in Jerusalem, it is always called “Bayt al-Maqdis” .

Before examining these narrations, we find it beneficial to remind readers of the following points, which we believe every Muslim must know thoroughly and correctly:

WARNING:

In hadith terminology, the concept of “sahih” (authentic) does not mean that a chain of transmission is absolutely true and sound, but rather that the chain complies with certain rules and criteria established by the authorities of Hadith scholarship. According to the rules and criteria of Hadith Science, a hadith is called “sahih” when it meets the following conditions:

It is transmitted by just and precise narrators in an uninterrupted chain,
It is free from anomalies (shadhdh) and hidden defects (illah).

While hadiths that meet these criteria may be called “sahih,” it cannot be definitively stated that they originated from our Prophet. Additionally, what one hadith scholar considers sahih, another may not.

While the methodology developed by Muslim scholars on hadith represented an advanced methodological work for its time, a much more reliable methodology is needed to accurately determine the words of Allah’s Messenger (pbuh) in matters purely related to “religion,” such as the “Sunnah.” The reason why the transmitted hadith texts could not be examined with such a rigorous methodological approach was not due to the indifference of hadith scholars, but rather because the instrumental capabilities available in modern research techniques were not accessible at that time.

During the first century of Islamic dominance, a rapid and widespread trend of Islamization was observed. In this period of positive instability (social and religious mobility), it was firmly assumed that all Muslims had properly internalized Quranic values, leading to an optimistic belief that any saying attributed to the Prophet must indeed be his. With this optimistic outlook, little consideration was given to the possibility that a Muslim might falsely or mistakenly attribute their own words to the Prophet.

Consequently, the Ahl al‑Hadith, who focused intensely on narrators’ reliability, did not engage in what we would now call “textual criticism”—that is, examining whether a hadith’s content aligned with reason, established knowledge, the Qur’an, innate human nature (fitrah), widely transmitted (mutawatir) sunnah, or the consensus (ijmaʿ) of the Muslim community. Nor did they question reports based on the testimony of a single narrator concerning events that would have been public knowledge.

However, it would not be a realistic approach to interpret the carelessness of Hadith scholars as them being so naive and unintelligent that they would mistake even ordinary and easily recognizable false narrations for truth. Their dilemma stems from their failure to observe the human weakness of people seeking confirmation of their own beliefs and perspectives, and their inability to grasp the necessity of evaluating narrations with absolute skepticism rather than absolute trust. They merely considered the criteria within the definition of “sahih” (authentic) and contented themselves with checking whether the narrations complied with transmission rules.

Some sectarian followers, however, distorted certain verses—such as those from Baqara 143, Al-i Imran 110, Anfal 64, Tawbah 100, Fath 18, and Hashr 8—to align with their political views. Additionally, they fabricated numerous hadiths, asserting that individuals bearing the title of “Sahabah” (Companions of the Prophet) were infallible, flawless, free from lies, errors, ill intentions, and fully trustworthy. To such an extent that, without considering the fact that some among those considered Sahabah were hypocrites (munafiqun), they were all granted an untouchable sanctity.

As a result, no one dared to question the narrations placed before them. Consequently, falsehoods and inaccuracies went unchallenged, and many narrations were accepted as “sahih” under the assumption that “There must surely be wisdom in the way the noble Companion spoke or acted.” Yet, even if they were Sahabah, human infallibility is impossible. Moreover, it must not be forgotten that in Islamic literature, those referred to as “hypocrites” (munafiqun) were among the people around the Prophet—whom we also call Sahabah. The possibility that such individuals could engage in all forms of treachery and covert enmity should never be overlooked.

As a result of these erroneous assumptions, two major consequences emerged:

Support was given to those who sought to corrupt the pure religion of Islam through fabricated lies, and
The illegitimate rule and unlawful practices of certain individuals were unjustly legitimized.

Those who had lost their power during the Prophet’s lifetime and were forced into silence later satisfied their greed and grudges through this very method—years after the Prophet’s passing.

Our religious scholars, upon encountering these fabrications, instead of rejecting them outright by declaring, “This is false or incorrect,” contributed to the spread of hundreds of new lies and distortions in an attempt to justify them with suitable explanations.

Following this warning, we may now proceed with our research—based on narrations—regarding the location of Al-Masjid al-Aqsa mentioned in the verse under discussion.

AL-MASJID AL-AQSA IN THE NARRATIONS:

As mentioned above, the name “Al-Masjid al-Aqsa” appears in only three narrations.

1st Narration:

“… Abu Hurayra reported that the Prophet said: ‘Journey should not be undertaken (for prayer) except to three mosques: Al-Masjid al-Haram , my Mosque (the Prophet’s Mosque in Medina) and Al-Masjid al-Aqsa, .'” ^[2]

2nd Narration:

“… Shu’ba narrated to us from Abdulmalik ibn Umayr, who said: I heard from Qazaa under Ziyad’s protection, who said: I heard from Abu Said al-Khudri, who reported four things from the Prophet that both amazed and delighted me. The Prophet said: ‘A woman should not travel a distance of two days unless accompanied by her husband or a mahram (close male relative). There is no fasting on the days of Eid al-Fitr (the first day) and the four days of Eid al-Adha. There should be no prayer after two prayers: after Fajr until the sun rises, and after Asr until the sun sets. And journey should not be undertaken (for prayer) except to three mosques: Al-Masjid al-Haram, Al-Masjid al-Aqsa, and my Mosque.'” ^[3]

According to Azraqi’s findings, this narration was distorted by Shihab al-Zuhri, a court-dependent scholar, with the intention of gaining favor with the ruling authority and legitimizing their power. The Prophet’s original statement – “Journey should only be undertaken for three mosques: the Mosque of Abraham [Kaaba], this Mosque of mine, and the Mosque of Solomon” – was altered to: “Journey should only be undertaken to visit three mosques: Al-Masjid al-Haram, this Mosque of mine, and Al-Masjid al-Aqsa.” ^[4]

Although these two narrations are essentially the same, their chains of transmission differ. The first narration originates from Abu Hurayra, while in the second, the intermediary narrator is Abu Said al-Khudri. Other differing narrations on this matter were also distorted by Shihab.

We maintain the view that even the originally presented narration is fabricated. This is because the Quran repeatedly commands travel and exploration in numerous verses (including but not limited to those in Al-i Imran 137, An’am 6 and 11, Yusuf 109, Nahl 36, Hajj 46, Naml 69, Ankabut 20, Rum 9 and 42, Fatir 44, Mumin 21 and 82, and Muhammad 10). To prohibit or restrict these divine commands would be an action completely contrary to the Prophet’s character.

3rd Narration:

Ibrahim ibn Yazid al-Taymi narrates:

“I was learning the Quran with my father in the courtyard of the mosque. Whenever I recited a verse requiring prostration (sajda), my father would immediately prostrate. I asked him, ‘Father, why do you prostrate on the road?’ He replied, ‘I heard Abu Dharr (ra) say: I asked Allah’s Messenger (pbuh) which mosque was the first built on earth. He said, “Al-Masjid al-Haram.” I asked, “And then which one?” He replied, “Al-Masjid al-Aqsa.” I asked, “How many years between the two?” He said, “Forty years,” and added, “The whole earth is a mosque for you. So wherever prayer time overtakes you, pray, for virtue lies in doing so.”‘” ^[5]

The critical point in this narration is the claim that there were forty years between the construction of Al-Masjid al-Haram and Al-Masjid al-Aqsa. However, this contradicts historical facts:

Prophet Ibrahim (Abraham) built Al-Masjid al-Haram around 2000 BCE. ^[6]
Prophet Dawud (David) who ruled between 1000-962 BCE and Prophet Sulayman (Solomon) constructed the mosque in Jerusalem. ^[7]
The actual time gap should be approximately 1,000–1,200 years, not forty.

Given these facts:

The Al-Masjid al-Aqsa mentioned in the narrations cannot be the mosque built by Prophets Dawud and Sulayman in Jerusalem.
The forty-year claim in the third narration is undoubtedly fabricated.
Although this fabrication is falsely attributed to the Prophet, it is clear who the real fabricators were.

It is a historical fact that the masjid in Jerusalem was known as “Bayt al-Maqdis”, both during the time when the Qur’an was revealed and in later years, it was called and written as such. As a matter of fact, the expression “Bayt al-Maqdis” is used for the mosque in Jerusalem in all of the authentic narrations attributed to our Prophet and his companions:

1st Narration:

… Maymunah (ra), the freed slave of Allah’s Messenger, narrated: “I said, ‘O Messenger of Allah! Give us a ruling about Bayt al-Maqdis!’ He replied, ‘It is the place of resurrection and the spreading of scrolls [where people will gather on Judgment Day and their records will be unfolded]. Go there and pray in it, for one prayer there is like a thousand prayers elsewhere.’

I asked again, ‘What if I cannot go there?’ He answered, ‘Then donate oil for its lamps to be lit. Whoever does this is like one who has gone there.'” ^[8]

Note: This narration has several points of criticism. However, since we are examining it only in the context of Bayt al-Maqdis, we will not address other issues here.

2nd Narration:

… Abdullah ibn Amr (ra) narrates: Allah’s Messenger said:
*”When Solomon, son of David, completed the construction of Bayt al-Maqdis (بيت المقدس), he asked Allah for three things: The ability to judge in accordance with Allah’s decree, A kingdom unlike any that would be given to anyone after him, That whoever comes to this mosque solely to pray would emerge sinless, as pure as the day their mother bore them.”

Then the Prophet added: “The first two were granted, and I hope the third was granted as well.” ^[9]

As seen in the narrations above, the name of the mosque in Jerusalem at that time was not “Masjid al-Aqsa” but “Bayt al-Maqdis”.

Bayt al-Maqdis in Jerusalem holds an important place in Islamic history. However, this importance does not stem from the event of Mi’raj.

According to fabricated historical and narrational books, it is falsely claimed that the Prophet “based many matters, on which no revelation had come to him, on the People of the Book (Ahl al-Kitab), meaning he considered them superior to the polytheists (mushriks), and even styled his hair like that of the People of the Book just to oppose the polytheists… It is also claimed that regarding the qibla, a matter on which there was no revelation, the Prophet, upon arriving in Medina, followed the People of the Book and adopted their qibla, Bayt al-Maqdis… This practice, which was supposedly an independent reasoning (ijtihad) by the Prophet in hopes of benefit, allegedly continued for 16-18 months. However, during this period, the expected benefit was not achieved, and the Prophet began waiting for revelation from Allah on this matter… Then, it is falsely narrated that revelation soon came, and the Masjid al-Haram was designated as the qibla, is it, is it, is it.”

There are two different narrations regarding the qibla of the believers during the Meccan period. The truth about the qibla matter is found in the verses 142-145 of Surah Al-Baqara, and it is more appropriate to examine it from there.

NARRATIONS CONCERNING BAYT AL-MAQDIS BEING THE QIBLA:

1st Narration:

Al-Bara narrates: We prayed with the Messenger of Allah (peace be upon him) towards Bayt al-Maqdis for eighteen months. Two months after arriving in Medina, the direction of the qibla was changed to the Ka’ba. While the Messenger of Allah was praying facing Bayt al-Maqdis, he would frequently turn his face towards the sky. Allah the Exalted knew what was in His Prophet’s heart—namely, the desire to turn towards the Ka’ba. One day, Jibril (Gabriel) ascended. The Messenger of Allah began watching him with his eyes as he rose between the earth and the sky, waiting to see what revelation he would bring. Then, the Almighty and Majestic Allah revealed the verse:

“We have certainly seen the turning of your face, [O Muhammad], toward the heaven…”

We had already prayed two rak’ahs of the obligatory prayer towards Bayt al-Maqdis and were in ruku’ (bowing) when a man came and announced: “The qibla has been changed to the Ka’ba!” Immediately, we turned our direction. We did not repeat the prayer but completed the remaining part of what we had already prayed. The Messenger of Allah asked: “O Jibril! What will happen to the prayers we performed facing Bayt al-Maqdis?” Thereupon, Allah the Exalted revealed the verse:

“Allah would never let your faith [the prayers you previously offered towards Bayt al-Maqdis] go to waste.” ^[10]

2nd Narration:

Al-Bara ibn Azib (may Allah be pleased with him) said: When the Messenger of Allah (peace be upon him) came to Medina, he first stayed with his ancestors—or maternal uncles—from the Ansar. At that time, he prayed towards Bayt al-Maqdis for sixteen or seventeen months. However, he desired that the qibla be changed to the Ka’ba. The first prayer he performed facing the Ka’ba was the Asr prayer. A group of the Companions prayed this prayer together with the Messenger of Allah. One of those who prayed with him later passed by a mosque where people were praying, and they were in the middle of ruku’ (bowing). The man said to them: “I testify that we prayed with the Prophet (peace be upon him) facing the Ka’ba.” Immediately, the congregation turned towards the Ka’ba while still in prayer. The Jews had been pleased that the Muslims prayed towards Bayt al-Maqdis. But when the faces turned towards the Ka’ba, the Jews were greatly displeased. The foolish Jews began to spread rumors. Soon after, the following verse was revealed: “The foolish among the people will say…” ^[11]

This hadith appears four times in Bukhari, once in Muslim, three times in Tirmidhi, and four times in Nasa’i.

3rd Narration:

Another hadith narrated by Muslim and Abu Dawud from Anas states:

While they were in ruku’ (bowing position) of the morning prayer facing Bayt al-Maqdis (بيت المقدس), a man from Banu Salama passed by them and said: “The qibla direction has been changed to the Ka’ba.” He repeated this statement twice. While still in ruku’, the congregation turned toward the Ka’ba. ^[12]

4th Narration:

Ibn Abbas narrates: When the Messenger of Allah changed the qibla to the Ka’ba by the command of the noble verse, the Muslims asked: “O Messenger of Allah, what will happen to the prayers of our brothers who prayed facing Bayt al-Maqdis and have now died?” Thereupon, Almighty Allah revealed this verse: “We appointed the direction you were facing only to distinguish those who would follow the Messenger from those who would turn back…” ^[13]

This narration appears in Abu Dawud and Tirmidhi.

As can be seen, the Qibla – which actually means having an independent, free homeland and state as the believers’ main strategy – has been distorted to mean merely facing the Ka’ba during prayer. Yet they have still given themselves away. In all these narrations, the mosque in Jerusalem is referred to as Bayt al-Maqdis, and not once is it called Masjid al-Aqsa. Indeed, if the Masjid al-Aqsa mentioned in the first verse of our discussion was really the mosque in Jerusalem, then the Prophet and all Muslims would have used the term “Masjid al-Aqsa” for the Jerusalem mosque and wouldn’t have even mentioned the name Bayt al-Maqdis.

WHO GAVE THE NAME MASJID AL-AQSA TO BAYT AL-MAQDIS?

Here, to prevent a potential misunderstanding, it must be immediately clarified that there is no linguistic or structural connection between the word “Aqsa (لاقصا)” and the words “muqaddas ( مُقدّس)” or “maqdis (مَقدِس).”

The mosque in Jerusalem, which is incorrectly referred to as Masjid al-Aqsa by the majority, was built next to the ruins of the mosque [Temple of Jerusalem] constructed by the prophets David and Solomon after its destruction by the Romans in 70 A.D. From its construction onward, for many years, it was called the “Temple of Elijah (Ilya Mosque)” by the Jews, and “Al-Masjid al-Muqaddas” or “Bayt al-Maqdis” by the Arabs.

The Temple of Jerusalem…The First Temple was constructed during the reign of Prophet Solomon, son of Prophet David, and completed in 957 BC… Babylonian King Nebuchadnezzar II completely destroyed the structure in 586 BC… The Babylonian conqueror Cyrus II [the Great] in 538 BC… permitted the Jews to return to Jerusalem and rebuild the temple. The work was completed in 515 BC. The Second Temple, built as a modest replica of the original structure, has not had its detailed plans survive to the present day… In 66 AD, the rebellion against Rome quickly focused on the temple and resulted in the Romans destroying the temple in 70 AD… Of the Second Temple, only a portion of the western wall remains today, known as the Wailing Wall… ^[14]

As can be seen, the temple built by Prophets David and Solomon was completely razed in 70 AD, and only one wall remains today. However, besides that wall, two structures built in the 6th and 7th centuries on part of the temple’s ruins still stand today. One of these is a basilica commissioned by Byzantine Emperor Justinian I, who ruled between 527-565 AD. This structure was converted into a mosque after Caliph Omar captured Jerusalem in 638 AD. ^[15] The other building is the Dome of the Rock (Qubbat al-Sakhra), built in 691 AD by Umayyad Caliph Abd al-Malik ibn Marwan immediately north of the structure converted into a mosque by Caliph Omar. ^[16]

According to some sources, Abd al-Malik ibn Marwan, in his political struggle against Abdullah ibn Zubayr ^[17]who had declared himself caliph in Mecca, strategically named the structure converted into a mosque by Caliph Omar as “Masjid al-Aqsa” to rival Mecca’s Masjid al-Haram. When the name given by Abd al-Malik ibn Marwan became widely accepted, all that remained was to record in books that the “Masjid al-Aqsa” mentioned in the first verse of our subject referred to this mosque. As might be expected, this wasn’t particularly difficult to accomplish. Consequently, since those years, unfortunately all Muslims have accepted this as truth, and it has become virtually impossible to state, explain, or even think otherwise.

After this analysis of Bayt al-Maqdis (commonly but mistakenly referred to as “Al-Masjid al-Aqsa”), let us continue our evaluation of the expressions in the first verse from where we left off.

In the original text of the verse, the word ” حول (hawl)” actually means “one side, an edge, a border“—not “surroundings.”

However, to summarize briefly, the core meaning of the word “hawl” is “the change of something, its transformation and, so its distinction from another.” The “hawl” of something is the side that can be turned or rotated around it—in other words, the aspect that shows or reveals its change (its outer surface or outer edge). The word “hile” (trickery/deception) is also derived from “hawl.” ^[18]

The word “hawl” appears 17 times in the Qur’an. Two of these instances (in al-Baqara 233, 240) carry the meaning of “year,” while the remaining 15 instances (in Maryam/ 68, az-Zumar/ 75, Al-i Imran/ 159, at-Tawbah/ 101, 120, al-Ahqaf/ 27, al-Baqara/ 17, al-Isra/ 1, ash-Shu’ara/ 25, 34, al-Mu’min/ 7, al-An’am/ 92, al-‘Ankabut/ 67, an-Naml/ 8, ash-Shura/ 7) are used in the sense of “one of the outer edges of something.”

a side of which We blessed

Within the framework of the above explanations regarding the word “حول (hawl)”, the phrase “a side of which We have blessed” in the verse indicates that Al-Masjid al-Aqsa is geographically located on the edge of the blessed place, not within it. In this case, what must be done is to first determine where the blessed place is, and then identify which side of it is being referred to.

The location of the blessed land has been specified in the Qur’an:

^96,97Indeed, the first house that was built as a blessing for the mankind and a guide for all universes is the one that is in Mecca. There are explicit evidences/signs; the place where Abraham performed duty [where he was educated, trained and rose up against association others with Allah] in it.And whoever enters there will be safe. And visiting the Bayt [House]/theological education center, going there for theological education is a right of Allah upon the people who are able. And whoever conceals the truth, let him know that Allah is certainly free of need of all universes.

(Al-i Imran/ 96, 97)

Thus, the blessed land is the Ka’ba, also known as Al-Masjid al-Haram. Since Al-Masjid al-Haram means “the mosque of the sacred region,” the boundaries of the sacred/blessed/auspicious region centered around the Kaaba must be defined so that the edges of this region can also be identified.

In all historical and legal documents concerning Mecca and the Ka’ba, the boundaries of the sacred/blessed/auspicious region have been determined as follows:

4 miles from the Kaaba in the direction of the Medina route,
6 miles from the Kaaba in the direction of the Yemen route,
11 miles from the Kaaba in the direction of the Taif route,
7 miles from the Kaaba in the direction of the Iraq route,
9 miles from the Kaaba in the direction of the Ji’rane valley,
10 miles from the Kaaba in the direction of the Jeddah route.

In this case, Al-Masjid al-Aqsa mentioned in the verse in question must be located just outside the boundaries of this defined region, on its edge. Therefore, the mosque in Jerusalem, which was named Al-Masjid al-Aqsa by Abd al-Malik ibn Marwan at least 50 years after the revelation of these verses, cannot possibly be the Al-Masjid al-Aqsa referred to in the verse.

AL-MASJID AL-AQSA IN HISTORICAL SOURCES:

The term “Al-Masjid al-Aqsa” means “the farthest mosque.” For this expression to be meaningful, there must be multiple mosques, with one being farther from the center than the others. Otherwise, the phrase would be linguistically incorrect. Indeed, when we examine historical and geographical works about the city of Mecca during that era, we find information that confirms this logic.

According to the compiled records in “Kitab al-Maghazi” by al-Waqidi, one of the earliest Islamic historians, and “Akhbar al-Makka” by al-Azraqi, there were mosques in various locations in Mecca besides Al-Masjid al-Haram. In fact, some houses were even used as mosques by the Meccans. Among these mosques was the one located nine miles from Mecca, in the upper part of the Ji’rane Valley, which was called “Al-Masjid al-Aqsa” (the farthest mosque)” due to its distant position. This mosque was built by a member of the Quraysh tribe. On one occasion, the Prophet entered the state of ihram there, then proceeded to Al-Masjid al-Haram and performed tawaf (circumambulation) around the Ka’ba. After the conquest of Mecca, Muslims did not renovate these old, small mosques. Nevertheless, they still prayed at these sites for blessings (tabarrukan).

WARNING:

The Meccans of that time were, according to their own beliefs, followers of the religion of Prophet Abraham. Although their religion had undergone corruption, they performed religious obligations such as salat and hajj (pilgrimage) in accordance with their existing beliefs. The same was true for our Prophet. This point must always be kept in mind—it should not be assumed that salat, hajj, sajdah(prostration), and consequently masjids, emerged only with our Prophet’s status as a messenger.

On the other hand, when the term “masjid” is mentioned, one should not think of today’s mosques/masjids. For example, when referring to Al-Masjid al-Haram and Al-Masjid al-Nabawi, their current form should not be imagined, nor should their present-day structures be understood as representative of their original state. These masjids attained their current grand, lavish, and magnificent appearance during the Umayyad, Abbasid, Seljuk, Ottoman, and Saudi eras. Since a masjid simply means a place of prostration, these mosques were originally designated spaces for worship, education, and gatherings—simple mud-brick structures or wooden canopies, according to the standards of that era. What matters is not their architectural form but their purpose of use.

In light of the information we have provided above, the phrase “a side of which We have blessed” in the verse should now be better understood, making it clear that Al-Masjid al-Aqsa is located outside the sacred/blessed area, on its edge. In conclusion, it must be stated that Al-Masjid al-Aqsa is not in Jerusalem, but on the edge of the sacred/blessed area in Mecca. Therefore, the Al-Masjid al-Aqsa mentioned in the verse in question, as well as the mosque referred to in narrations, is not the mosque in Jerusalem, but this mosque on the outskirts of Mecca. In other words, the true Al-Masjid al-Aqsa is on the edge of Mecca, and this conclusion drawn from the Qur’an matches what is recorded in the book of the early historian and geographer al-Waqidi.

Despite this being the truth, those who wrote commentaries (tafsir), explanations (sharh), and annotations (hashiya) on the narrations we cited above have put forward various forced interpretations to justify the inconsistencies in these narrations. Many of these interpretations are ridiculous, and to see them, one may refer to the original classical books or their translations.

THE REASON FOR OUR PROPHET’S BEING MADE WALK:

so We might show him of Our Ayat/evidences/signs…

According to the verse, the servant of Allah [Muhammad (pbuh)] was walked one night from Masjid al-Haram to Masjid al-Aqsa, whose surroundings We have blessed, in order to be shown some of Our signs.

In our view, what was shown to the Messenger of Allah were the events mentioned in Surah Fil, and in the 27th verse of Surah Fath, the events mentioned in Surah Alaq, the resistance of the Meccan infidels, the victories of Badr, Uhud, and the Trench (Khandaq), the conquest of Mecca – in other words, the bringing about of the infidels’ end was shown.

SURAH AL-FIL:

^1,2Have you not seen/thought about how your Rabb dealt with the army with elephant/gang of fools, idiots?⁴⁷ Did He not make their evil plans fail?

^3-5And He sent upon them clusters of clouds; a storm that poured large drops of rain along with stones of hard clay and then made them like an eaten leaf.

Have you not seen how your Rabb dealt with the gang of idiots? He sent upon them Ayat division by division/trials upon trials thus He gave them distress of conscience and destroyed them.

Our Lord has explained both this vision and “where” and “how” He showed His verses, in Surah Najm. Due to the importance of the subject, we are of the opinion that it would be beneficial to re-read the relevant section of Surah Najm. ^[19]

To briefly summarize, the relevant verses of Surah Najm have been distorted and the attributes that belong to Allah have unfortunately been ascribed to Jibrel (Gabriel), claiming that it was Jibrel who revealed the Quran. In the relevant verses of Surah Najm, it is explained with attributes – not by name – who taught the revelation. These attributes are the attributes of Almighty Allah. However, the narrators attributed these qualities to Jibrel, and when the meaning that our Prophet became a servant to Jibrel emerged in the 10th verse, they could not resolve this and fabricated countless falsehoods. To say that Jibrel taught the Quran is completely contrary to the Quran.

Returning to our subject: From the expression “made His servant(Muhammad) walk …. to Masjid Al-Aqsa,…”, it is understood that our Prophet’s walk and his witnessing of the greatest miracle occurred at night. That this transportation occurred at night is emphasized both by the adverb ‘leylen [by night]’ and by the verb ‘esra’ which means ‘night journey.’

The Quran provides the following information about what kind of night this was:

This night is a blessed night

^2-7The explicit Book/the Book which clarifies is the evidence that indeed We sent it down, as an affair from Us, during a night in which every matter/event distinguished, everything was given in abundance, earnings was high, was full of laws, rules and principles that are set forth to prevent injustice and chaos. Indeed We are warners. Surely, We are those Who send messengers as a mercy from your Rabb, Rabb of the heavens/universe, the earth and all that is in between – If you are those who certainly believe-. Indeed, He is the One Who hears best, knows best.

(Ad-Dukhan/2-7)

This night is the Night of Qadr (Laylat al-Qadr, ليلة القدر):

¹Indeed, We sent down the Qur’an which is within the valuable pages in the night of Qadr.

(Al-Qadr/1)

As understood from these verses, the “night” mentioned in the first verse of Surah Isra, the fourth verse of Surah Dukhan, and the first verse of Surah Qadr is the same night.

In Surah Baqara, verse 185, it is explained that this night occurs during the month of Ramadan. However, the Quran does not specify in which year’s Ramadan or on which particular night it occurred. As with many matters about which our Lord has not provided information, various narrations have emerged regarding this. Among those considered most reliable, one states “it occurred one year before the Hijra,”^[20] while another, narrated from Anas and Husayn, says “it was before Muhammad became a prophet.” ^[21]

It is perfectly natural that this event occurred 1-2 hours before our Prophet received his messengerhood. Because, as stated in the verse, the Prophet was made walk from Al-Masjid al-Haram to Al-Masjid al-Aqsa to be shown certain verses – that is, to be made a prophet and receive revelation. Indeed, as we learn from Surah Najm, at the end of this journey, by the last cherry tree in Al-Masjid al-Aqsa, the Prophet received his first revelation and departed from “Jannat al-Mawa” (جنة المأوى) as “Messenger Muhammad,” having arrived there as “servant Muhammad.”

– Indeed, He is the One Who hears best and sees best.

The reason why Allah’s attributes “As-Sami’ (السّميع – the All-Hearing)” and “Al-Basir (بصير – the All-Seeing)” are mentioned in this verse is, in our view, because Allah sees the troubles arising from the society’s ignorance and hears the cries stemming from oppression in existing systems. The Almighty Allah did not turn a blind eye or deaf ear to these troubles and cries, but made walk that person from Al-Masjid al-Haram to Al-Masjid al-Aqsa to appoint a messenger who would enlighten the society, make people happy, and enable them to attain Allah’s mercy.

These reasons for the Almighty Allah sending a messenger are also mentioned in the Bible regarding the appointment of Prophet Musa as a messenger:

7- The LORD said, “I have indeed seen the misery of My people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering.

8- So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey—the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites.

9- And now the cry of the Israelites has reached Me, and I have seen the way the Egyptians are oppressing them.

10- So now, go. I am sending you to Pharaoh to bring My people the Israelites out of Egypt.”

11- But Moses said to God, “Who am I that I should go to Pharaoh and bring the Israelites out of Egypt?”

12- And God said, “I will be with you. And this will be the sign to you that it is I who have sent you: When you have brought the people out of Egypt, you will worship God on this mountain.” ^[22]

Verses 2, 3:

In this section beginning from the 2nd verse of the surah and continuing until the 9th verse, the Children of Israel who were contemporaries of our Prophet are being warned by reminding them of what befell them in the past. This warning is given by mentioning both their distant and recent historical past.

In the warnings contained in verses 2 and 3 which are our subject matter: It is stated that a book was sent to them as guidance so they would not take “guardians” besides Allah, and additionally, because they are descendants of a very grateful forefather like Prophet Nuh, they are also required to be servants who are very grateful like their ancestor Nuh and who recognize only Allah as their “guardian.”

The word “guardian” (wakil, وكيل) is synonymous with the word “Lord” (Rabb) and means “the One who creates, sustains existence, programs development and evolution, provides sustenance and protects.”

Since Prophet Nuh lived in prehistoric times, he is actually the ancestor of all humanity. Here, his description as the ancestor of the Children of Israel is due to the special message being given to the Children of Israel. With this description, it is as if the Children of Israel are being told: “Your grandfather Nuh was a very grateful servant. He attributed every blessing he received to his Lord and repaid it for Allah’s sake. You are his descendants. Therefore, do as your ancestor did.”

Verses 4 – 8:

⁴And We decreed to Israelites in the Book that: “You will definitely make corruption on the earth/be defeated twice and rise again with a great haughtiness”.

⁵And when the time of the first of them came, We sent upon you Our mighty servants and they wandered among the houses, searching. And it was a promise that must have been fulfilled. ⁶Then We made you prevail against mighty servants once again and helped you with wealth and sons. And made you have more in terms of those useful.

These verses briefly explain how when the Children of Israel grew powerful, became arrogant, and turned to tyranny in the past, Allah disciplined them according to His unchanging law (sunnah), and while disciplining them, He afflicted them with servants stronger than themselves.

According to the accounts in the verses, after the first calamity, the Children of Israel repented and restored their land, returning to their former powerful state. During this period, Allah warned them: “If you do good, you do if for yourselves and if you do evil, you do it for yourselves too. – And when the other time for devastation comes, We will send Our mighty servants upon you to do evil to you, enter the masjid/Bayt Al-Maqdis as they did for the first time, demolish and destroy the places they take.”

Although these warnings appear to be addressed specifically to the Children of Israel, the primary audience was actually the Meccan infidels. However, the general message of these verses is for all people of all times – Arabs, Jews, Christians and others. Therefore, in these verses, our Lord uses the Children of Israel as an example to inform all humanity that He will not close the doors of mercy to His servants’ faces, and that everyone who reforms and becomes sincere can benefit from His mercy. Conversely, He warns that if they transgress, oppress, and deny, worldly punishment will befall them again, and in the Hereafter, Hell will belong to the infidels.

As a general characteristic of the narratives in the Quran, these verses containing this story do not aim to explain historical events in detail, but only reveal the reason behind what befell the Children of Israel. This reason is presented as a social law to serve as an example and lesson for all people living in different times and places. However, the fact that it is narrated for exemplary and reminder purposes also indicates that these events were not unknown to the listeners.

Although there have been dozens of calamities in the history of the Children of Israel, the use of the expression “twice” here is to draw attention to the two most severe ones. Darwaza has selected these two events from among many calamities mentioned in classical Islamic and Jewish sources and identified other incidents that befell the Children of Israel as follows:

Two Important Events Regarding the Punishment of the Children of Israel:

1- In the late 8th century B.C., the Assyrian king waged war against the Jews, bringing an end to the Israelite state that ruled over most of the Palestinian region, expelling them from their homeland, and replacing them with groups brought in from outside.

2- In the first quarter of the 6th century B.C., the Babylonian king Buhtunnasir [Nebuchadnezzar] fought against the Children of Israel and completely destroyed the “Judah” state for the second time, burning and demolishing their capital, Urshilim [Bayt al-Maqdis], turning their temples into ruins, and exiling the majority of the population to Babylon.

Similarly, history documents another event: Apart from these two major blows, the Children of Israel suffered another blow from the Greek state, which ruled over the Damascus region from the 3rd century B.C. to the 1st century B.C., and later from the Roman state, which took control of the same region in the first half of the 1st century B.C. The Persian king Kurus (Cyrus), who brought the Babylonian state under his rule as far as Palestine, restored the honor of the Children of Israel. Thereupon, they rebuilt their capital and temples. However, when governance fell into the hands of the Greeks, the Children of Israel again rebelled and began oppressing. As a result, the Greek state took a stance against them and defeated them. Later, they regained strength. When rule passed to the Roman state, they revolted and acted rebelliously. Consequently, Rome taught them a lesson and defeated them. It razed their capital and temples to the ground. In the 1st century A.D., it killed a large number of them and scattered the remaining people, leaving their temples in ruins. This situation continued until these verses were revealed. ^[23]

Regarding what would befall the Children of Israel if they violated the laws, the following is written in the Bible:

26 “You shall not make idols. You shall not erect carved idols or stone pillars. You shall not place carved stones in your land to bow down to them, for I am the Lord your God.
2 You shall keep My Sabbaths and revere My sanctuary. I am the Lord.
3 If you live according to My rules and carefully follow My commandments,
4 I will send you rain in its season, and the land will yield its produce, and the trees will bear their fruit.
5 Your threshing will last until the grape harvest, and your grape harvest will last until the sowing season. You will eat your fill and live securely in your land.
6 I will grant peace in the land, and you will lie down without fear. I will remove dangerous beasts from the land, and no sword of war will pass through it.
7 You will pursue your enemies, and they will fall before you by the sword.
8 Five of you will chase a hundred, and a hundred of you will chase ten thousand. Your enemies will fall before you by the sword.
9 I will turn My favor toward you, make you fruitful, and multiply you. I will keep My covenant with you.
10 You will still be eating last year’s harvest when you will have to clear it out to make room for the new.
11 I will put My dwelling among you, and I will not reject you.
12 I will walk among you and be your God, and you will be My people.
13 I am the Lord your God, who brought you out of Egypt so you would no longer be slaves. I broke the bars of your yoke and enabled you to walk with heads held high.

Punishment for Turning Away from God

14 “But if you do not listen to Me and fail to carry out all these commandments,
15 if you reject My statutes, despise My judgments, disobey My commands, and break My covenant,
16 then I will do this to you: I will bring upon you sudden terror, wasting diseases, and fever that will destroy your sight and drain your life. You will sow seed in vain, for your enemies will eat it.
17 I will set My face against you, and you will be defeated by your foes. Those who hate you will rule over you, and you will flee even when no one pursues you.
18 “If after all this you still do not listen to Me, I will punish you seven times over for your sins.
19 I will break your stubborn pride. The sky above will be like iron, and the earth beneath like bronze.
20 Your strength will be exhausted. Your land will not yield its produce, nor will your trees bear fruit.
21 “If you continue to oppose Me and refuse to listen to Me, I will multiply your punishment seven times for your sins.
22 I will send wild beasts against you. They will kill your children and destroy your livestock. Your numbers will dwindle, and your roads will lie deserted.
23 “If even after this you do not correct yourselves and continue to oppose Me,
24 then I too will oppose you and strike you sevenfold for your sins.
25 I will bring the sword upon you to avenge the breaking of My covenant. When you withdraw into your cities, I will send a plague among you, and you will be delivered into enemy hands.
26 When I cut off your bread supply, ten women will bake your bread in one oven. They will ration your bread by weight, and though you eat, you will not be satisfied.
27 “If after all this you still do not listen to Me but continue to oppose Me,
28 then I will oppose you in wrath and punish you sevenfold for your sins.
29 You will eat the flesh of your own children in your hunger.
30 I will destroy your places of worship, cut down your incense altars, and pile your dead bodies on the lifeless idols. I will detest you.
31 I will turn your cities into ruins, demolish your sanctuaries, and no longer smell the pleasing aroma of your offerings.
32 I will devastate your land so completely that even your enemies who settle there will be appalled.
33 I will scatter you among the nations and pursue you with the sword. Your land will become desolate, and your cities will lie in ruins.
34 Then, while you are exiled in your enemies’ land, your land will finally enjoy its neglected Sabbaths. Only then will it find rest and observe the Sabbaths it was denied.
35 Throughout its desolation, the land will have the rest it never had during the Sabbaths you denied it.
36 “As for those of you who survive in enemy lands, I will fill their hearts with such terror that the sound of a windblown leaf will make them flee as if fleeing from the sword. They will fall even when no one pursues them.
37 They will stumble over one another as if fleeing battle, though no one chases them. You will be powerless to stand before your enemies.
38 You will perish among the nations; the land of your enemies will consume you.
39 Those who remain will waste away in enemy lands because of their sins and the sins of their ancestors.
40 “But if they confess their sins and the sins of their fathers—their treachery against Me and their opposition to Me—
41 [which is why I opposed them and sent them into enemy lands], if they humble their stubborn hearts and make amends for their guilt,
42 then I will remember My covenant with Jacob, Isaac, and Abraham, and I will remember the land I promised them.
43 For the land will first lie deserted without them and finally enjoy its Sabbaths. Only then will they pay for their guilt, because they rejected My laws and despised My statutes.
44 Yet even then, when they are in enemy lands, I will not reject or detest them to the point of utter destruction, nor will I break My covenant with them. For I am the Lord their God.
45 I will remember for their sake the covenant I made with their ancestors when I brought them out of Egypt in the sight of the nations, to be their God. I am the Lord.”
46 These are the statutes, ordinances, and laws that the Lord established between Himself and the Israelites through Moses on Mount Sinai. ^[24]

The warnings given in the above-mentioned section of the Holy Bible are repeated numerous times in other sections:

Psalms: 106, 34-38, 40, 41

Isaiah Chapter 1: 4-5; 21-24: Chapter 2: 6, 8 Chapter 3: 16-17; 25-26; Chapter 8-7; Chapter 30: 9-10, 12-14

Jeremiah, Chapter: 2: 5-7, 20, 26-28; Chapter 3: 6-9; Chapter 5: 1, 7-9, 15-17; Chapter 7: 33, 34; Ch. 15: 2, 3.

Ezekiel; Chapter 22: 3, 6-12, 14-16

Matthew; Chapter 23: 37, 38; Chapter 24: 2

Luke; Chapter 23: 28-30

Verses 9, 10:

In verse 2, our Lord, who stated that He gave the Book as a guide to the Children of Israel, here also declares that He has given the Quran to Muslims. Just as the book given to Moses directed people to tawheed (monotheism), the Quran also guides to the most correct and firm truth, announcing glad tidings of a great reward for those who believe and do righteous deeds, and a painful punishment for those who do not believe in the Hereafter.

If noticed, here encouragement and warning are presented together, with a sentence beginning with “glad tidings” and ending with “threat,” employing a very distinct style. This style, one of the important methods of Arabic literature, is frequently seen in the Quran.

In verse 9, to understand the meaning of “the most righteous and the most sound” referred to in the phrase “guides the people to that which is the most righteous and the most sound ” used for the Quran, it is necessary to recall verse 3 of Surah Al-Jinn. For there, the expression “guides to rushd (right guidance)” is used for the Quran. Thus, it becomes clear that what is meant by “the most righteous and the most sound” in this verse is “rushd” (right guidance).

RUSHD (رشد)

The word “rushd” means “the consciousness to distinguish between right and wrong, mental maturity, finding the right path and entering it, reaching the maturity to perform good and correct actions.” ^[25] The word appears in the Quran in its various derivative forms 19 times [al-Baqara: 186, 256; al-A’raf: 146; an-Nisa: 6; al-Kahf: 10, 17, 24, 66; al-Anbiya: 51; al-Jinn: 3, 10, 14, 21; al-Mu’min: 29, 38; al-Hujurat: 7; Hud: 78, 87, 97].

Derivatives of “rushd” such as “reaching maturity (reshit olma),” “attaining rushd (rushdune erme),” “guiding (irshad etme),” and “spiritual guide (murshid)” are also used in Turkish. In Quranic verses, the meaning of “rushd” can be briefly defined as “attaining and living the maturity envisioned by Islam.”

Accordingly, the expression “the Quran that guides to rushd” means that “the Quran enlightens people by making them use their intellect, brings them to maturity—in other words—it does not enchant anyone, nor does it brainwash anyone.”

These verses highlight one of the Quran’s most important characteristics, showing that the Quran accomplishes the task of guiding to rushd (right guidance) and the firmest truth by employing both methods—glad tidings and warnings. Wherever a warning is given in the Quran, scenes of Paradise and Hell are immediately presented afterward.

DOING SALIHAT (الصالحات):

The phrase we translate as “those who do salihat (عملوا الصّلحات)” appears in a total of 62 verses in the Quran. Translating this phrase as “those who do righteous deeds (amel-i salih)” as found in many translations and commentaries is incorrect.

Derived from the word “islah (اصلاح)” meaning reformation, “salihat” means “to correct.” “Doing salihat” means to correct what is corrupt, to engage in corrective actions, or to perform acts of rectification.

The Quran expresses those engaged in correcting corruptions with a single term, naming these people as “muslih (مصلح)” [al-Baqara/ 11, 220; al-A’raf/ 56, 85, 170; Hud/ 117; and al-Qasas: 19].

On the other hand, the Quran distinguishes “salihat” from other concepts mentioned in the same verses, such as:

“advicing truth and patience” (in Surah al-Asr)
“establishing salat and giving zakat” (al-Baqarah: 277)
“committed to their Rabb with their deep respect and humility” (Hud: 23)

Thus, according to the Quran, virtuous acts like “advicing truth and patience,” “establishing salat and giving zakat,” and “committed to their Rabb with their deep respect and humility” are not counted as “salihat.”

Considering these aspects in the Quran, the following can be said about ‘salihat’: establishing salat, fasting, giving zakat are not ‘doing salihat’. However, making those who don’t establish salat, start performing it through advice, making those who don’t give zakat, start giving it, and making those who don’t fast start fasting – these constitute ‘doing salihat’. The social dimension of the concept can be defined as follows: Any effort or practice aimed at correcting all kinds of corruption in judicial, administrative, political, economic and other fields in our time and place is ‘doing salihat’.

Regarding this matter, the difference between ‘hasenat’ (meaning ‘inward deeds’) and ‘salihat’ must be well understood. Our Lord has clearly distinguished between these two matters by promising tenfold reward for each hasana [al-An’am/ 60], while promising Paradise as the reward for salihat [al-Baqara: 25, 82; an-Nisa: 57, 122, 124; Hud: 23; Ibrahim: 23; al-Kahf: 107 and many other verses].”

Verse 11:

¹¹And man invites evil as he invites good. And man is very hasty.

This verse addresses how people invite others to evil as if they were calling them to good, and criticizes mankind’s natural tendency to want everything immediately while being careless about self-control. The verse also points to the importance of ‘guidance’. For without knowing what is truly good or bad for himself, man can only distinguish between good and evil and avoid harmful behaviors through the guidance provided by Allah.

The phenomenon of people calling to evil as if calling to good can be understood in two ways based on other Quranic verses:

a) Since humans cannot know with certainty the consequences of their actions, they may sometimes desire something harmful thinking it’s beneficial:

²¹⁶And although war is not pleasant for you, it has been given you as a mandatory liability. It is possible that you do not like which is good for you. And it is possible that you like that which is bad, harmful for you. And Allah knows but you do not know.

(Al-Baqara/ 216)

¹⁹O you who have believed! It is not halal/permissible for you to inherit women by compulsion/to forbid them to divorce you in order to consume their wealth. Do not make difficulties for them to get back that which you have given to them unless they commit a clear immorality/unlawful sexual intercourse. And maintain your relations with them in a way that is acceptable for all. And if you dislike them, perhaps Allah will make many good in that which you dislike even though you do not like it.

(An-Nisa/19)

Another example that can be given for this situation is: Many people, when faced with any distressing event, say ‘I wish I could die and be free.’ Their intention in saying this is to be freed from the effects of that troubling event. However, while wishing for death to escape minor troubles and hardships, it never even occurs to them to consider whether they’ve earned eternal punishment in the Hereafter due to their actions up to that point. Instead of repenting to seek Allah’s forgiveness and striving to become the kind of person He wants, they only think about escaping their immediate suffering and impulsively wish for quick death. Yet with this thoughtless and hasty attitude, they’re actually choosing the most terrible and permanent punishment.

b) A person may ask for punishment due to their disbelief, as former communities did:”

³²And once, they said: “O our Allah! If this is the truth itself that has come from You, then rain upon us stones from the sky immediately or give us a very painful punishment”.

(Al-Anfal/32)

⁴⁸And apathetic people say: “If you are among those who are truthful, when is the threat that has been promised?”.

(Ya Sin/48)

⁵³And they ask you to hasten the punishment. If there had not been an end of a specified/predetermined term, punishment would definitely have come to them. And that punishment will indeed come to them suddenly while they do not perceive.

^54,55They ask you to hasten the punishment. Surely, Jahannah [Hell], on the day when it will cover them from above and from beneath their feet, it will surround the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb. And He will say: “Taste what you did!”.

(Al-Ankabut/53, 54)

And Ahqaf/ 24, 25, Nahl/ 46, Ra’d/ 6.

Verse 12:

¹²And We made the night and the day two evidences/signs. Then We erased the evidence/sign of the night and brought the evidence/sign of the day so it may improve thinking by shedding a light and being beneficial, which makes you see to seek for the blessings from your Rabb and to be able to count and calculate years. And We have explained everything in detail.

In this verse, it is explained that day and night are proofs and a lesson for those who think and use their minds to know Allah. This explanation is also made in other verses with different expressions:

¹⁰And We made the night a clothing.

¹¹And We made the day a time to make a living.

(An-Naba/ 10, 11)

⁶⁷Allah is the One Who created the night for you so you may rest in it and the day so you may see; research and find meaning. Indeed, there are evidences/signs in this for a people who will heed.

(Yunus/ 67)

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)

And Qasas/ 71-73, Furqan/ 61, 62, Mu’minun/ 80, Zumar/ 5, Ya Sin/ 37, 38.

THE IMPORTANCE OF TIME

‘Time’ (waqit), expressed in hours, days, months and years, is a concept of great importance in religious life as well as social life. Because in religious life, acts of worship such as salat, zakat, fasting and hajj are mawqut (time-bound), meaning they are organized according to specific times. Indeed, night and day, declared to be signs of Allah, serve as fundamental elements regarding ‘time’ as in many other vital matters. So much so that the measurement of time is only possible through the existence of night and day.

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

⁶Indeed, there are many evidences/signs in the alternation of the night and the day and in that which Allah has formed in the heavens/universe on the earth for a people who enter under the guardianship of Allah.

(Yunus/ 5, 6)

¹⁸⁹They ask you about the crescent moons. Say: “They are measurement of time for the people and hajj [pilgrimage]/organized theological education terms”. It is not “being righteous” to enter your houses from their back/adopting principles in religion other than those of Allah’s. Yet, “being righteous” is to enter under the guardianship of Allah. Then, enter your homes through the doors; live the religion within the frame which Allah has drawn. And enter under the guardianship of Allah so you may be among the ones who will be successful and be saved.

(Al-Baqara/ 189)

⁹⁶He is the One Who splits the daybreak. He made the night resting time, the sun and the moon by calculation. This is the determination, arrangement of the most exalted, the most powerful, the most honorable, the invincible/the subduer, the One Who knows very well.

(Al-An’am/ 96)

The expression in the verse “Then We erased the evidence/sign of the night and brought the evidence/sign of the day” suggests that the Moon was once in a state of emitting heat and light like the Sun, and later lost this characteristic, becoming only a reflector. As is known, the three hypotheses put forward about the Moon’s formation and evolution [theories such as Earth’s division, condensation around Earth, capture by Earth’s orbit] have not been proven to date, and sufficient explanations for the current states of the Moon and Earth have not been provided under these theories. Perhaps in the future, the Moon’s formation will be explained with definitive evidence, and how the statement in the verse should be understood will become clear. In that case, it will be seen that another truth was explained in the Quran centuries in advance, and another miracle of the Quran will be revealed.

The last sentence of the verse, ‘And We have explained everything in detail.‘ means ‘We have explained in detail everything you need for your religion and worldly life,’ and this matter has been expressed in other verses of the Quran with different phrases:

³⁸And there are no moving creatures, small-large, and no birds flying with its two wings on the earth except that they are a community with a leader like you. We left nothing out/missing in the Book. Then they will be gathered to their Rabb.

(Al-An’am/38)

⁸⁹And on that day, We will send a witness, in every community, from among them against them. And We will bring you as a witness over these infidels. And We have sent down to you this book as clarification of everything and as a guidance, a mercy and harbinger of good tidings for the Muslims.

(An-Nahl/89)

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

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

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

dispersing of every moving creatures on the earth,

directing of the winds,

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

(Al-Baqara/164)

The expressions in the final part of the verse bring the metaphorical meanings of “night” and “day” to the forefront. Accordingly, “night” represents ignorance and infidelity, while “day” signifies faith and knowledge.

Verses 13-15:

These verses touch upon many warning points. The first point to be understood is what is meant by the word “طائر (tair)”. As previously explained, “tair” means “bird.” The “bird” symbolizes transience. Indeed, in Turkish, the phrase “like a bird” is used to imply that something will soon depart or disappear.

The phrase “around his neck” in the verse is a metaphor for obligation. For example, the sentence “I have made this task a debt upon your neck—you cannot abandon it; you are absolutely necessary for this task” can also be expressed as “I have tied this task around your neck.”

In this context, the expression “a bird tied around the neck” means that even the deeds a person does momentarily will never leave them—these deeds will always remain with the person and will accompany them in the Hereafter.

On the other hand, considering that Arabs used the words “طائر (tair)” and “تطير (tatayyur)” in the sense of omens (good or bad luck), it is also possible to interpret the phrase “And We have bound every man’s bird firmly to his neck” in the following way: “We have bound everyone’s destiny [their measure, the recompense they will receive, the factors that drive them to do good or evil] around their necks. Through good deeds, they will attain good outcomes, and through evil deeds, they will face evil consequences—meaning, the causes and effects of their good or bad actions lie with the individual themselves.”

This is because the Arabs would observe the behavior of birds to determine whether a desired action would lead them to good or evil. When the birds were startled or flew on their own, they would derive meanings from whether the birds flew to the right, left, or upward. Based on this, they would decide whether their intended action would bring them happiness or misfortune.

In conclusion, it can be said that the “طائر (tair)” mentioned in the verse refers to all kinds of actions that emanate from a person. These actions do not fly away like birds; rather, they hang around every person’s neck like a necklace.

^38,39Every one who has found his self – except for the companions of the right – is a pledge for what he has earned.

(Al-Muddaththir/ 38)

^7,8And 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)

^17,18While two recorders, based on his left and on his right (all around him) record all his deeds, man does not utter any word except that there is an observer with him.

(Qaf/ 17, 18)

^9-12Certainly not as you think! You deny the Religion although there are surely noble writers upon you which memorize that which you do.

¹³Surely, “the righteous people” will be in Jannah [Heaven/Paradise] of abundant blessings, happiness.

^14-16And those who have stuck in evil by disbelieving in the religion/faith; they will definitely be in Jahannah [Hell]. On the Day of Religion, they will enter into Jahannah [Hell] as the ones who will never be absent from Jahannah [Hell].

(Al-Infitar/9-16)

^13-16On that day, the deniers will be thrown into the fire of Jahannah [Hell]. –This is the fire you have been denying! Then, is this also a magic? Or, do you not see? Lean over it! Whether you have patience or you do not have patience, it is the same for you now. You will only be recompensed for what you did!-

(At-Tur/13-16)

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

(An-Nisa/123)

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

(Al-Jathiyah/ 28, 29)

⁴⁷And on the day when We will move mountains; you will see the earth barren/completely flat. We will gather them together. Thus We will not leave anyone from them.

⁴⁸And they will be presented to your Rabb in rows: “Indeed, you have come to Us as We formed you first time. Actually, you wrongfully believed that We would not make a meeting time for you”.

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

(Al-Kahf/47-49)

The phrase in verse 15, “And no bearer of burdens bears the burden of another.“, is an elaboration and different expression of the statement we analyzed in verse 14: “We have bound every man’s bird inseparably to his neck.” Both expressions convey that no one will be held accountable for another’s sins, no wrongdoer can transfer their sins to someone else, and conversely, the reward for good and righteous deeds belongs solely to the one who performs them—no one else can benefit from that reward. This principle has been stated in numerous verses throughout the Quran in different expressions:

³⁸The truth is, no sinner bears the sin of another sinner. ³⁹The truth is, there is nothing for man except what he strives for. ⁴⁰And his striving will soon be seen. ⁴¹Then his recompense will be given to him in full.

(An-Najm/38-41)

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

(Al-An’am/164, 165)

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

(Fatir/18)

⁷If you disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb/If you will be ungrateful, know that, Allah is indeed the One Who does not need you at all and He does not approve disbelief; conscious denial of His divinity and the fact that He is Rabb/ungratefulness for His servants. And if you repay for the blessings you are given, He approves it for you. No bearer of burdens will bear the burden of another. Then your return is only to your Rabb. Thus He will inform you about what you did. Indeed, He is the One Who knows well what is hidden within the essence of the hearts.

(Az-Zumar/7)

Of course, this principle does not negate a person’s share of responsibility for sins they instigated or encouraged—even if those sins were actually committed by others. Because the principle that “everyone will be held accountable for their own deeds” also indicates that those who incite evil and leave behind corrupt actions will separately receive their share of the punishment alongside those who carried out the misdeeds:

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

(An-Nahl/25)

¹²Indeed, it is only We, We Who resurrect the dead. And We write what they have sent forth before and their work. Then, We have enumerated everything in “an explicit pioneer/the Qur’an”.

(Ya Sin/12)

⁸⁵And whoever helps by interceding for good and good cause, there is a share for him from this. And whoever helps by being proof for evil and helping it or opening the path of evil, there is a share of sin from it. Allah is the One Who is competent over everything / Who meets the needs of all beings as long as they exist.

(An-Nisa/85)

AN HISTORICAL INCIDENT CONCERNING THE PROHIBITION OF CREATING EXTRA-QURANIC SOURCES IN RELIGION:

Ibn Umar reported that the Messenger of Allah (as) said: “The deceased is punished because of the weeping of his family and relatives.” However, Aisha challenged the authenticity of this report and proved the correctness of her criticism by citing Allah’s verse: “No sinner will bear the burden of another’s sin.” Because punishing someone due to the weeping of their relatives would mean holding a person accountable for another’s fault, which contradicts the ruling of this verse. ^[26]

THE BOOK TO BE READ

The book mentioned here refers to the record in which all of a person’s deeds are inscribed. This book of deeds is stored within a person, folded and concealed, much like an aircraft’s black box or a computer’s main memory. In the Hereafter, this book will be opened, displayed on a screen, and the person will be told: “Read your own book! Your own self is sufficient for you today as an accountant against yourself!” (Al-Isra 14). If the recorded information contains things that warrant happiness, happiness will appear; if it contains things that warrant misery, misery will appear. Thus, the person will stand in a court where no one else is needed for judgment – being simultaneously the accused, the witness, the prosecutor, and the judge – and will pass judgment on themselves.

(Al-Jathiyah/ 28, 29)

The statement in verse 15 – “Whoever 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.” – clearly and definitively emphasizes that humans possess free will, and that what they receive as blessing or punishment is the consequence of their own choices.

NO PUNISHMENT WITHOUT MESSENGER, SCRIPTURE OR ESTABLISHED LAW

The concluding part of verse 15 – “And We have never been the Ones Who would punish unless We sent a messenger.” – declares that there can be no crime without established law [sharia], and consequently no one can be punished without prior legislation. This principle simultaneously highlights the crucial role of messengers in implementing divine justice. Because punishment or reward is determined according to the message brought by the messenger, and this message serves as evidence for or against individuals.

If there exists no message delivered through a messenger, people cannot be justly punished or rewarded. In such cases, individuals could legitimately claim that the knowledge requiring them to follow the right path never reached them. This excuse would justify their demand not to be punished. However, once a messenger’s call reaches a community, if this call is then rejected by that society, people no longer retain this possibility of excuse.

⁵⁹Your Rabb does not manipulate/destroy cities until He has sent a prophet to the mother city who recites Our Ayat to them. Besides, We would not manipulate/destroy the cities people of which are not those who do wrong; act against their own good by associating others with Allah.

(Al-Qasas/59)

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

(Al-An’am/131)

²⁰⁸And We did not manipulate/destroy any city except that it had warners.

²⁰⁹A reminder! And We are not unjust.

(Ash-Shu’ara/208-209)

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

And thus We explain the Ayat in such detail.

(Al-A’raf/ 172- 174)

¹⁹O People of the Book! When intervals between the coming of messengers increased, there has come to you Our Messenger who conveys/makes clear to you so you may not say: “No harbinger of good tidings and no warner has come us”. There has definitely come to you the harbinger of good tidings and warner. Allah is the One Who is competent over everything.

(Al-Ma’idah/ 19)

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

(Al-An’am/155, 157)

^55-58And follow the best of what has been sent down to you from your Rabb

before the punishment comes suddenly,

and he says, “O woe to me for my transgression in regard to Allah! I truly was among those who ridiculed”

or “Had Allah guided me to the righteous path, I would have indeed been among those who have entered under the guardianship of Allah”

or “If only there was a return for me so I might have been among those who have produced good” when he sees the punishment.”

(Az-Zumar/ 55, 58)

We see the same principle in John’s Gospel, Chapter 15, Verse 22:

“If I had not come and spoken to them, they would not be guilty of sin; but now they have no excuse for their sin.”

Verse 16:

This verse should not be understood to mean that “God wishes to destroy a people without reason.” For what God commands is not “transgression” (fisq) but “what is right” (ma’ruf). The transgressions mentioned in the verse, committed by the affluent and powerful leaders of society, are not because God commanded them to commit “fisq,” but rather because they strayed by failing to fulfill the “ma’ruf” that God commanded. Therefore, this serves as a warning to society to be extremely careful and meticulous when choosing their leaders and rulers.

The word “emerna” in the verse has been read by most scholars as “أمَّرْنَا AMMARNA” and “آمَرْنَا Amarna.” According to this recitation, the meaning of the verse becomes: “When We decide to bring about change/destruction to a land, We appoint its affluent and powerful leaders as rulers, and they then deviate from the right path there…” This interpretation aligns better with the Quran’s overall message than other recitations.

Because it is inevitable that guilty and deviant leaders will drag their entire society into ruin along with themselves:

²⁵And guard yourselves from the social fires that will not hit only those who treat their very selves unjustly among you and know that Allah is the One Whose punishment is severe.

(Al-Anfal/ 25)

The original word we translated as “affluent and powerful leaders” is “mutraf” (مُتْرَف). The term “mutraf” means “a person spoiled by blessings and prosperity.” The type of people mentioned in the verse are those who, through their wealth and social status, become de facto leaders in their societies and are embraced by ordinary people who follow them. The divine law [Sunnatullah] expressed in the verse states that when such people become examples for others through their oppression, corruption, various evil deeds, and rebellion against Allah’s rules – thereby making others resemble them – they will draw Allah’s punishment upon their society, ultimately leading to its collective destruction.

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

(Ar-Rad/ 11)

Subsequently, attention is drawn to a social phenomenon with the statement: “Indeed, Allah does not change a people’s condition until they change what is in themselves. And when Allah intends evil for a people, there is no averting it. Nor will they have besides Him any protector”:

⁵³This is indeed because that Allah would not change what He bestowed as a blessing upon a people until those people change that which is within themselves, that which they have and that surely Allah is the One Who hears best, knows best.

(Al-Anfal/ 53)

The verse’s statement – “This is indeed because that Allah would not change what He bestowed as a blessing upon a people until those people change that which is within themselves, that which they have and that surely Allah is the One Who hears best, knows best.” – makes it clear that the reason societies face punishment due to political, economic and moral corruption lies with the individuals of that society. For the divine law (sunnatullah) operates such that human change becomes the cause for divine change.

As clearly understood from the verses, the calamities, disasters and oppressive rulers that people periodically face as punishment do not appear without reason. Rather, these emerge as a consequence of people’s own wrong attitudes and behaviors. The humiliation, subjugation, weakness and poverty experienced are due to that society’s way of life having turned to deviation, negligence and corruption. This can manifest politically, economically, socially or militarily in any time or place.

If the society’s transformation occurs in a positive direction, showing change toward truth, then Allah will create goodness and beauty:

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)

⁶⁵And had the People of the Book believed and entered under the guardianship of Allah, We would certainly have removed their sins and admitted them into the gardens of Jannah [Heaven/Paradise] with abundant blessings.

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/65-66)

¹⁰³And had they believed and entered under the guardianship of Allah, then a reward from Allah would have been better. If only they knew!

(Al-Baqara/ 103)

Verse 17:

¹⁷And We manipulated/destroyed many generations after Noah. And sufficient is your Rabb as the One Who is all aware of and the One Who sees best the sins of His servants.

From this verse, it is understood that the sociological law stated in verse 16 operates, and that many instances of destruction from Prophet Noah onwards occurred within the framework of this law. The emphasis in the verse that Allah fully knows and sees His servants’ sins demonstrates that He does wrong to no one, and that these destructions were deserved by people through their own actions. That is, misguided leaders lead their followers astray, and as a consequence of this deviation, cause their nations to decline or even be destroyed. This means an entire society suffers punishment together with all its components.

Verses 18-20:

These verses, which serve as continuation and explanation of verse 13, divide people into two groups. The first group, chasers – the worldly-minded – are warned that in this world they will receive not as much as they desire but as much as Allah wills, and that ultimately they will enter Hell in disgrace. The second group – those who desire the Hereafter and strive appropriately for it – are given glad tidings that their efforts will be rewarded. However, our Lord has made the acceptance of works in this world conditional upon “faith,” emphasizing this indispensable condition with the statement: “And 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.”

That faithless deeds are utterly worthless, has been clearly and explicitly stated in numerous Quranic verses:

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)

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

(Qaf/ 105)

^11-14While they are shown to each other, the criminal will want to give away his sons, spouse and brother, all his family in which he was grown up and all who live on the earth as ransom to save himself from the punishment of that day.

(Al-Ma’arij/ 11-14)

Verse 21:

²¹Look how We have favored some of them over some of others! Surely, Akhirat [Afterlife] is greater in degrees and greater in distinction.

The phrase “some of them over some of others” in the verse, if the word “some is understood to refer to the people of Paradise and the people of Hell, then the superiority between these two groups would not pertain to worldly possessions, status, food, or drink, but rather to virtues such as dignity, respect, mercy, compassion, love, responsibility, social support, goodwill, and mutual encouragement of truth and patience—qualities absent in the people of Hell.

If, however, the “some” in the verse is understood to refer to distinctions within the people of Paradise and the people of Hell themselves, then the first part of the verse could be interpreted as follows: “Look at how We granted both groups the permissible things in this world! How We favored some over others in these provisions, giving a permissible thing to one believer while withholding it from another! And how We gave something to one infidel while denying it to another!”

The reason for these differing provisions has been explained by our Lord in the Qur’an as follows:

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

(Az-Zukhruf/ 32)

(Al-An’am/ 165)

⁷¹And Allah favored some of you over others in provision. Those who are favored over others do not distribute their provisions; their foods and drinks, wealth equally to those who are under their protection in accordance with the contracts. Then, do these consciously cover up the favor of Allah?

(An-Nahl/ 71)

The second sentence of the verse in question informs us that the Hereafter is greater in terms of ranks and bounties, indicating that the effort exerted to attain the blessings of the Hereafter should be greater than that spent for worldly gains. This is because the blessings of the abode of the Hereafter are far more perfect than those of this world:

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

(Al-Furqan/24)

On the other hand, the fact that the abode of the Hereafter is vast in degrees signifies that the differences in ranks between Paradise and Hell are incomparably greater than those in this world. In other words, the blessings of the highest rank in this world cannot equal those of the highest rank in the Hereafter, just as the wretchedness of the lowest rank in this world cannot compare to the wretchedness of the lowest rank in the Hereafter. In both comparisons, there is no doubt that the blessings—or the misery—of the Hereafter are far greater than those of this world.

Which of these vastly different otherworldly ranks, a person will enter, depends on the deeds they performed in this world. People who engaged in different deeds in this life will attain different ranks in the Hereafter—either facing varying levels of torment in the depths of Hell, with chains, shackles, fire, and countless other degrees of punishment, or being granted the blissful ranks of Paradise, where diverse and everlasting blessings await.

Verse 22:

²²Do not take/know another deity with Allah! Or you will be left condemned and forsaken.

In verse 19, after stating that deeds are only beneficial if one has faith, the explanation of faith begins, emphasizing “tawhid” (توحيد) and purification from shirk (شرك – polytheism) as indispensable components of faith. For shirk is the only unforgivable form of disbelief that renders one’s deeds null and void.

While the address in the preceding verse (18) was directed toward “men” (من – whoever), this verse employs the rhetorical device of iltifat (التفات – sudden shift in address), directly confronting the listener. The primary addressee here is the Prophet, but in accordance with the Qur’an’s universal style and principles, the message extends to all people across time.

Thus, the verse can be interpreted as follows:

“O mankind! Do not set up another god alongside Allah, lest you become condemned and forsaken, left sitting in disgrace.”

Verses 23, 24:

^23,24And your Rabb has decreed that you do not worship anyone but Him, and to treat mother and father good and make them better. If one of them or both attain old ages while they are with you, do not say “ah!” to them, do not rebuke them; treat them very sensitive. And speak to both of them noble, sweet and good words. And descend your wings of humbleness for them out of your mercy. And say: “My Rabb! Have mercy upon them as they raised me as a person who is of good manners when I was a little child”.

After emphasizing the importance of tawhid (توحيد – monotheism) in verse 22, these verses proceed to outline fundamental principles related to social, economic, cultural, and sexual ethics, which are reflections of tawhid. These principles are collectively proclaimed in a manner similar to a general decree, as seen elsewhere in Surah Al-An’am.

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

‘Not to associate anything with Him,

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

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

not to approach apparent and concealed of evil,

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

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

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

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

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

¹⁵³And surely, this is My path, straight. Follow it right away. And do not follow other paths so it will not take you away from His path. These are what Allah brought upon you as liabilities so you may enter under the guardianship of Allah.

(Al-An’am/ 151-153)

KINDNESS TO PARENTS

Our Almighty Lord, while enumerating the principles of faith—both in Surah Al-An’am and here—mentions kindness to parents immediately after purification from shirk (شرك – polytheism). In Surah Luqman, He places parents right after Himself among those deserving gratitude.

¹⁴And We enjoined upon man his mother and his father as a liability: -His mother carried him in weakness upon weakness. And his weaning is in two years.- “Repay to Me, to your mother and to your father!”. Only to Me is the return.

¹⁵And if mother and father force you to associate with Me that of which you do not know, do not obey them. And accompany them in this world with kindness and follow the path of those who turn to Me. Then only to Me will be your return. Then I will inform you about that which you did

(Luqman/ 14, 15)

Kindness to parents should not be understood merely as feeding them and clothing them. Being good and treating them well is a moral stance that our Lord strongly emphasizes. This ethical attitude encompasses a wide range of behaviors—from fulfilling their material needs to addressing their emotional and spiritual needs, especially in old age. It includes:

Loving those whom they love,
Checking on their friends and acquaintances,
Not opposing their legitimate requests,
Avoiding harsh words or actions that may upset them,
Not depriving them of affectionate attention that brings them joy,
Ensuring they live in a pleasant and warm family atmosphere.

Kindness to parents is not conditional upon their being Muslim. Even if they are infidels, as long as they are not at war with the believers, children are still obligated to fulfill the duties mentioned above toward them.

⁸Allah does not forbid you from doing good, treating in justice and equity to those who do not fight you about religion and who do not drive you out of your lands. Indeed, Allah likes those who treat in justice and equity.

(Al-Mumtahinah/ 8)

In the verse under discussion, it is particularly noteworthy that our Lord emphasizes the elderly state of parents. This is because due to the changes brought about by old age, a person becomes even more in need of the kindness shown by their children. Our Lord has prohibited not only rude behavior and scolding towards parents in this condition, but even saying “uff” (an expression of annoyance) to them.

The command in the verse “And descend your wings of humbleness for them out of your mercy.” uses the rhetorical device of isti’arah (استعارة – metaphor) to command showing mercy to them. This instruction, given in artistic language, creates a more profound impact than if it were conveyed through an ordinary imperative sentence.

Since this address was directed to our Prophet (while his parents were no longer alive at that time), the “them” being referred to here means his ummah (community of believers).

²¹⁵And lower your wings for those believers who follow you.

(Ash-Shu’ara/215)

At the end of verse 24, the prayer taught to us specifically mentions parents’ role in raising their child. In our view, this serves to make one remember the love and compassion their parents showed while bringing them up, and the difficulties and fatigue they endured.

Another message conveyed in the verse is that after Allah, parents have the greatest rights over a person. Therefore, what falls upon believers is to never fall short in showing respect, obedience, and service to their parents who have rights over them.

Verse 25:

²⁵Your Rabb knows well what is within yourselves. If you should be righteous, He surely is forgiving to those who turn to Him completely.

Through this verse, Allah both blocks the path to insincerity and hypocrisy in following the principles mentioned in previous verses, while also giving the green light to those who sincerely wish to repent from their past mistakes.

Verse 26-28:

The enumeration of fundamental moral principles that reflect tawhid belief continues in these verses. As an indicator of the economic ethics believers must possess, this verse declares that wealth and earnings do not belong solely to those who acquire them – these economic values also contain rights for relatives, the poor, and wayfarers. Developing awareness that these rights must absolutely be delivered to their rightful recipients is one of the Quran’s fundamental teachings.

The most crucial point here is the prohibition of resource wastefulness [israf] which means squandering economic values. The lawful earnings and other pure blessings granted by Allah should be spent and consumed, but never wasted. Because those who squander resources become “brothers of devils” through this behavior. Selfishly squandering economic values is a thoughtless attitude that deprives many needy people of these resources.

This irresponsible attitude corrupts society’s moral compass through two effects: reinforcing individuals’ inner selfishness and egotism, while also triggering envy and deprivation crises in others. Many social problems that disrupt communities’ peace and happiness emerge as complications of corrupt, selfish, and wasteful use of goods and wealth.

Rights must be given to relatives, to the poor who have been expelled from their homes, to the needy, and to wayfarers. However, those who have nothing to give should at least speak kind, sweet, and comforting words to these people.

The principle that rights must be given to relatives, to the poor who have been expelled from their homes, to the needy, and to wayfarers has been repeated in other surahs. In Surah Al-Baqarah, it is stated that this principle falls under the scope of “birr” (برّ – righteousness, a quality worthy of Paradise).

^15-21Surely, those who have entered under the guardianship of Allah will be in the gardens and the springs as the ones who received what their Rabb has given them. Surely, they were those who produced good before. They used to sleep a little in the night. They asked forgiveness during daybreak; as their first work with a clear mind and there was a right in their wealth for those who asked and did not ask, and without a doubt, there are many evidences/signs on the earth and within yourselves for those who will certainly believe. Do you still not see?

(Adh-Dhariyat/ 15-21)

^24,25And those who fulfill Salah are the ones within whose wealth is a known right for those poor who ask and are shy to ask.

(Al-Ma’arij/ 24, 25)

Do not repel the one who wants/asks.

(Ad-Duha/ 10)

¹⁷⁷It is not “being righteous” to turn your faces to east and west. But, “the righteous people” are the ones who believe in Allah, the day of Akhirat [Afterlife]/the Last Day, angels, the Book, prophets; who give their wealth to relatives, orphans, needy, travelers and paupers and the ones who do not have freedom even though they love wealth and who give their wealth by loving Allah and who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], who give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established. And they are the ones who fulfill their promise when they promise and who have patience in the times of hardship, illness and war. They are the ones who are true. And they are the ones who have entered under the guardianship of Allah.

(Al-Baqara/ 177)

As can be easily understood from the verses concerning the economic ethic of “giving,” every individual must acknowledge that others have rights over the possessions they own. When giving to them, one should not think they are doing a favor but rather simply returning what is rightfully theirs. Only when aid is given with this understanding can one attain the moral attitude called “birr.”

In the past, some extremists claimed that the phrase “relatives” in Al-Baqarah/177 referred specifically to the Prophet’s relatives—particularly his daughter Fatima and her descendants—and argued that what was to be given to them was the land of Fadak. However, the land of Fadak was acquired as spoils of war in the final years of the Medinan period and was already distributed, whereas this verse is Meccan in origin.

The command “آتِ ati [give]” in verse 26 is directed first to the Prophet and then to everyone, as this command is connected to the rulings mentioned in verse 23.

The original word we translated as “squandering/spend wastefully-spend for evil” is not “israf” (إسراف) but rather “تبذير tabdhir.” “Tabdhir” means “to waste wealth by spending it in improper or sinful ways.” This meaning is not about the amount spent but rather about where the wealth is spent. ^[27]

Accordingly:

If spending is directed toward rightful causes, even expending all of one’s wealth does not fall under “tabdhir.”
However, if spending is directed toward wrongful purposes, even a single penny spent in this manner constitutes “tabdhir.”

Thus, our Lord has prohibited spending wealth in harmful ways—that is, using money or resources in ways that harm people or benefit those who cause corruption. Those who violate this prohibition, the “mubezzirun” (مبذرون – squanderers), are described as “brothers of devils.”

The reason squanderers are called “brothers of devils” is that they spend their wealth in ways that strengthen devils (those who harm people, lead them astray from Allah’s path, and strive to spread corruption and chaos on earth). Indeed, “tabdhir” precisely refers to this kind of wasteful spending.

Therefore, every believer must carefully consider where their money goes, sever ties with those who engage in activities displeasing to Allah, avoid transactions with such people even in other matters, and refrain from helping them gain strength.

The companionship of devils is also expressed differently in Surah Az-Zukhruf:

^36,37And whoever is blinded from the reminder of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] and His remembrance, We appoint for him a devil as a punishment and he is for him a contemporary/follower; and indeed, contemporaries/followers avert those who are blinded from the path. And they think that they are upon the righteous path that they are guided.

(Az-Zukhruf/36)

AT THE VERY LEAST, “GENTLE WORD”

The phrase “seeking for a mercy you expect from your Rabb” in verse 28 is an allusion to poverty. For it is not the wealthy but rather those without means who primarily seek Allah’s mercy and bounty. Given this, the cause is named after its effect, and poverty is termed as “seeking Allah’s mercy.” Accordingly, the meaning of verse 28 would be: If you are poor and have little wealth, maintain your relations with them through kind words. Inform them of your inability by explaining that you have nothing to give, and offer them good wishes with gentle expressions. Comfort them with words like, ‘Allah will help,’ ‘These difficult days will pass,’ and ‘Allah does not leave anyone in distress.’

²⁶³A word in a way that is acceptable for all and to forgive is better than a sadaqa/service fee to be taken followed by bragging and hurting. Allah is free of need, is the One Who forbears much.

(Al-Baqara/263)

Verse 29:

²⁹And do not make your hand chained to your neck/do not be stingy, and do not extend it completely/do not splurge. Otherwise, you will be condemned and you will be regretful for what you did.

The expression “And do not make your hand chained to your neck” is a metaphor for stinginess, meaning, as we indicated in parentheses in the translation, “Do not be miserly!” Similarly, “do not extend it completely/do not splurge” means “Do not be wasteful or extravagant!” When verses 27 and 29 are read together, it becomes clear that our Lord wants us to follow a middle path in our spending, avoiding extremes of excess and negligence.

Extremes like stinginess and wastefulness are harmful behaviors, both materially and spiritually. Stinginess causes a loss of dignity and respect, while wastefulness leads to dependency and humiliation. The principle of moderation in spending is stated in Surah Al-Furqan as follows:

⁶⁷And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] do not decrease the necessary spending and they do not cause financial hardship to those whom they provide for. And their spending between those methods is sound / just / that upholds.

(Al-Furqan/ 67)

The phrase in the verse, “Otherwise, you will be condemned and you will be regretful for what you did.” indicates that a person who loses all their wealth will be blamed by those around them for putting themselves and their family into hardship and will also feel regret for their actions. Therefore, one should neither be so stingy as to hinder the circulation and distribution of wealth nor so wasteful as to ruin their own economic situation.

Verse 30:

³⁰Surely your Lord expands provision for whom He wills among His servants and apportions it in due measure. Indeed, He is fully aware of His servants and is All-Seeing.

This verse explains that the differences in provision among people are based on a specific reason, that Allah is fully aware of His servants’ conditions when distributing provisions, and that He allocates provisions knowingly, enriching whom He wills and impoverishing whom He wills.

The reason Allah creates such disparity among us, His servants, is so that it may serve as a means of testing:

^6-8Certainly not as you think! Even though the return is to your Rabb, man certainly transgresses when he sees himself self sufficient.

(Al-Alaq/ 6-8)

^17-20Certainly not as you think! Indeed, you do not raise the orphan in an honorable way. You do not encourage one another to give opportunities for those unemployed, poor so they might earn their living. Yet, you consume heritage of the world, devouring it! And you love wealth with immense love, stockpiling it!

(Al-Fajr/ 16-20)

²⁷And if Allah had extended/spread provision for His servants [in abundance], they would surely have transgressed on the earth. But Allah sends down whatever He wills in a certain measure. Indeed, He is the One Who is all aware of His servants, the One Who sees best.

(Ash-Shura/ 27)

As understood from these verses, the economic differences among people occur according to the rule set by our Lord. Nevertheless, our Lord has willed that this difference, which He Himself created, be remedied by people, and He has given commands in the Qur’an to those with excess, instructing them to share their surplus with others. Just as in all other aspects, our Lord, who upholds morality in the economic sphere as well, has described the sharing of surplus with others as a behavior that is “a requirement of purification.”

However, the elimination of this divine inequality—which is a crucial factor in revealing people’s moral attitudes—through coercive means (such as the forced redistribution of wealth by an authority) neither achieves true and just equality nor aligns with the purpose of our Lord. As seen in many examples around the world, such forced methods only create new inequalities, and since they are not carried out willingly, they do not serve the divine purpose.

The divine system aims for individuals to rid themselves of the excess that creates this inequality by giving to others, thereby allowing them to contribute to a fairer economic order in the world. Therefore, compulsory sharing systems, in which people do not act with full consent, cannot serve the purpose of our Lord in this matter.

Verse 31:

³¹And do not kill your children for fear of poverty. It is We Who provide for them and for you/It is We Who nurture them and you. Killing them is truly a great sin.

The word “إملاق (imlaq)” mentioned in the verse means “inability to possess something, poverty.” ^[28] Since this word can be both intransitive and transitive, it carries the meaning of “poverty” as well as “being reduced to poverty.” Therefore, the phrase “fear of imlaq” in the verse can mean both “fear of poverty” and “fear of being impoverished.”

According to the intransitive meaning of the word “imlaq,” the statement, which is often translated as “And do not kill your children for fear of poverty.” can be understood as “Do not kill your children out of fear that you will become poor due to the expenses of raising them.”

On the other hand, if “imlaq” is taken in its transitive sense, the same statement can also be interpreted as “Do not kill your children out of fear that you will be reduced to poverty.” The “fear of being impoverished” refers to the fear felt by the polytheistic Arabs, who sought help from idols and made sacrifices to them—a fear of “being impoverished by the idols.”

¹³⁶And they allocated a share for Allah from the crops and livestock Allah created and said according to their deviant belief: “This is for Allah; and that is for our partners”. The share which is for their partners does not reach Allah, and that which is for Allah reaches their partners. How evil is what they judge!

¹³⁸And due to their wrong belief, they said: “These are untouchable animals and crops. No one can eat these except whom we will. These are the animals whose backs are forbidden”. And they do not mention the name of Allah upon some animals by inventing a lie about Allah. Allah will surely recompense them for that which they invented.

¹³⁹And they said: “What is in the bellies of these animals belong only to our men and are forbidden to our women. If it is dead, then they have their shares”. Allah will give them their descriptions as recompense. Indeed, He is the One Who is the best law maker, the One Who precludes corruption best/makes incorruptible, knows very well.

¹³⁷And their partners made killing of their children pleasing with reasons of burden, shame, sacrificing for gods for many of those who associate others with Allah so they might ruin themselves and confuse and corrupt their religion. Had Allah willed, they would not have done this. Then, leave them and that which they invent!

(Al-An’am/ 136, 137)

The “fear of becoming poor” derived from the verse according to the intransitive meaning of the word “imlaq” refers to the “fear of food shortage” anticipated with the addition of another mouth to the household. This is also mentioned in other verses as follows:

⁵⁸And when one of them is given the good tidings of a birth of a daughter, his face becomes dark with anger.

⁵⁹He hides himself from his people because of the ill of the good tiding/news he has been given; should he keep the daughter despite humiliation and scorned or should he bury her into the ground? Be careful! How evil is their judgment/tradition!

(An-Nahl/58, 59)

Indeed, when examining the history of Arab ignorance (Jahiliyya), we see that Arabs killed their female children for the two reasons mentioned above. By using the word “imlaq,” our Lord has prohibited the killing of children in a way that encompasses both reasons. This prohibition, which demonstrates that our Lord’s mercy toward His servants is greater than a father’s mercy toward his child, is repeated in another verse:

(Al-An’am/151)

In today’s world, female children are not killed directly as in those days. However, the modern equivalent meaning of the verse’s command “do not kill your children” has not disappeared. Without any Islamic justification, some traditional reasons continue to partially maintain social discrimination against female children even today. It would be more accurate to understand the message of this verse by focusing on the moral principle it upholds. In this context, the command “not to kill children” should be understood to include not leaving them ignorant, uneducated, and without vocational training, regardless of gender. Because leaving them unequipped in these social areas is, in our view, equivalent to killing them.

The “killing of children” discussed here has no relation to birth control. For the word “offspring” refers to the postnatal stage. Therefore, associating birth control with “offspring” is not correct.

Verse 32:

³²And do not approach unlawful sexual intercourse/keep away from the ways that may lead you to unlawful sexual intercourse. Indeed, it is an immorality and an evil path.

The phrase “do not approach” in the verse takes advanced preventive measures against the social fire called zina (fornication), figuratively speaking, by “closing the outer gate.” For the expression “do not approach” encompasses all behaviors that could lead to zina – such as being alone together in secluded places, making flirtatious gestures, speaking inviting or provocative words, touching, or kissing.

The commandment to avoid the abominable and excessive act of zina being expressed in plural form in the verse indicates that this instruction is given to society. That is, our Lord assigns society the duties of enacting preventive laws and educating people as measures against zina.

Verse 33:

In this verse, the sanctity of human life is underscored, and the pre-Islamic Arab customs surrounding life-taking are described. When one of their kin was killed, the Arabs of the Jahiliyya sought vengeance not only against the murderer but also against the murderer’s relatives, often exceeding all bounds—especially when they overpowered the victim’s family.

Through this verse, our Lord established laws concerning murders for a society with such traditions. While granting the right of qisas (retaliation) to the victim’s guardian, He absolutely prohibited the misuse of this right.

The commandment in the verse “And do not kill a person that Allah has made haram/forbidden” includes not only killing others but also killing oneself. Therefore, suicide is as grave a sin as murder.

An important consideration in applying qisas is that the person subject to retaliation must be physically and mentally mature and competent. This is because the term “نفس (nafs)” means “a person who is physically and mentally complete.” Otherwise, applying qisas would clearly be oppression.

The matter of qisas is also addressed in other verses, where this authority is significantly restricted in certain cases:

¹⁷⁸O you who have believed! For incidents that involve death, legal retribution between parties is prescribed for you. Freeman for freeman, slave for slave, woman for woman… However, should the person be forgiven by the sibling of the victim for compensation, then the person must fulfill the tradition and recompense at its best. This is a relief and a mercy from your Rabb. Whoever transgresses, then painful punishment will be for him.

¹⁷⁹O you who are capable of comprehending! There is a life in this legal retribution principle so you may enter under the guardianship of Allah.

(Al-Baqara/ 178, 179)

¹⁹⁰Fight those for the cause of Allah who fight you; die and kill. And do not transgress. Surely, Allah does not like the transgressors.

(Al-Baqara/ 190)

⁹²And it is never for a believer to kill another believer except by mistake. And whoever from among the believers kills a believer by accident/unintentionally, that believer must free a believing slave and provide a compensation that they are pleased with to the family/heirs of the deceased. –Except for when the family of the deceased gives it up.- In the case that the deceased is from an enemy people while he is a believer, then the one who has killed must free a believing slave. If the deceased is from a people with whom you have a covenant, the one who has killed must provide a compensation that they are pleased with to the family of the deceased and also free a believing slave. Whoever is not able to do these, he will fast for two consecutive months as a repentance envisioned by Allah. Allah is the One Who knows best, the One Who is the best law maker.

⁹³And whoever intentionally [deliberately, on purpose] kills a believer, his recompense is Jahannah [Hell] wherein he will abide eternally. And Allah will be displeased with him, curse him, deprive him of His mercy and He has prepared a great punishment for him.

(An-Nisa/ 92, 93)

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

‘Not to associate anything with Him,

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

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

not to approach apparent and concealed of evil,

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

(Al-An’am/ 151)

^68-71And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] do not invoke any other deity with Allah. They do not kill the soul that Allah has forbidden. – They only kill by right. – And they do not commit unlawful sexual intercourse. – And whoever does these, will meet wasting his time/delaying the good/being reluctant for the good/harming. His punishment will be multiplied on the day of Qiyamat [Resurrection] and he will abide there forever, being humiliated. Except for those who repent, believe and do righteous deeds. Thus, Allah replaces their evil deeds with good. And Allah is very forgiving, very merciful. And whoever repents and does righteous deeds, surely he will return to Allah as his repentance is accepted. –

(Al-Furqan/ 68, 71)

The Qur’an permits killing (taking life) only through two legitimate means: Qisas (retaliation) and warfare [battlefield combat or fighting against those who wage war against Allah and His Messenger, meaning against the religion]. Several verses establish this principle:

^39-41Those whom are waged war have been allowed to fight since they have been treated unjustly; driven out from their lands without right only because they have said “Our Rabb is Allah!”.

And surely, Allah is the One Who is the most competent to lead them to victory. If Allah had not eliminated and prevented some of the people with other people, all sprouts, buds, fruits on the trees, harvested grains, legumes, thorns in barren lands, all built structures, bazaars and malls; markets, all Salah; support institutions (workplaces; employment and procurement institutions, educational and training facilities and security centers) and all the masjids [school] within which the name of Allah is mentioned frequently would have definitely been demolished.

Allah will definitely help those who help Him -who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], who give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established, instruct that which is acceptable for all and who keep away with Wahy [Revelation] and common sense that which is considered evil, if We make them have authority and home-. Indeed, Allah is very powerful, almighty. And only to Him belongs the consequence of all matters.

(Al-Hajj/ 39-41)

^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, 34)

¹⁹⁰Fight those for the cause of Allah who fight you; die and kill. And do not transgress. Surely, Allah does not like the transgressors.

(Al-Baqara/ 190)

(Al-Mumtahinah/8)

⁹¹You will find others who wish to be in safety from you and from their own people. Every time these are returned to disbelief and associating others with Allah, they fall back into it. Therefore, if they do not keep away from you and offer you peace and withdraw their forces, seize and kill them right away wherever you find them. And this is an explicit authorization We have made for you against them.

(An-Nisa/91)

Although the Qur’an clearly states that taking life is only justified through these two means, unfortunately, based on certain narrations, rulings have been established that apostates, fornicators, those who abandon prayer, those who refuse to pay zakat, homosexuals, sorcerers, and those who engage in bestiality should also be killed.

Verse 34:

³⁴And do not approach the property of an orphan – except in the way that is the best – until he reaches age of ability to distinguish between good and evil. Fulfill your promise you have given/your covenants. Indeed, in promise that is given is a liability.

The command “do not approach” in this verse is also in plural form, addressing all individuals and institutions. This is not merely advice but an obligatory command. The exception mentioned – “except in the way that is the best ” – refers in our view to measures like safeguarding the orphan’s property and ensuring its profitability. As is known, protecting orphans’ rights is the first social commandment in Islam. Before commanding salat, supplication or fasting, our Lord first ordered believers not to oppress orphans and to honor them [treat them with dignity]:

(Al-Fajr/ 17-20)

^9,10Therefore, do not oppress the orphan/do not make him worse! Do not repel the one who wants/asks.

(Ad-Duha/ 9)

¹Have you seen/have you ever thought about the one who denies the fact that everyone will be recompensed for his deeds, good or evil, in Akhirat [Afterlife]/the one who denies the principles of Allah that regulate the social order? ^2,3He is the one who repulses the orphan and does not encourage on giving opportunities for those poor so they might earn their living.

(Al-Ma’un/ 1-3)

This command has been repeated with different expressions in various verses (including but not limited to Nisa 1-10 and 127, Baqara 83, 177 and 215, Anfal 41, Hashr 7, Insan 8, and Balad 15).

Fulfill your promise you have given/your covenants.

“عهد (Ahd)” refers to a pre-established covenant made to document and secure an agreement. ^[29] The verse commanding the fulfillment of covenants encompasses all types of agreements including commercial transactions, partnerships, oaths, vows (nadhr), peace treaties (sulh), and marriage contracts. Fulfilling covenants is obligatory, and our Lord’s command regarding this appears in other verses as well:

¹O you who have believed! Fulfill the contracts. When you are untouchable [during hajj/high theological education], flawless/collarless of four-legged, split-hooved, ruminant and grazing livestock except for what will be recited to you are made halal/permissible to you, while hunting not being permitted. Surely, Allah decrees what He wills; imposes any law He wishes.

(Al-Ma’idah/ 1)

(Al-Baqara/ 177)

²⁷⁵Those who enjoy the riba [income that is earned easily without risk, working and effort]³⁴⁸ will not stand other than the standing of a man whom satan struck with its touch. That is because they say: “Trade is like riba”. But Allah made trade halal/permissible but the riba [income that is earned easily without risk, working and effort] haram/forbidden. And whoever is reminded from his Rabb and refrains from what he does, his past is for him and his affair is with Allah. And whoever returns again, then they are the companions of the fire. And they will abide therein eternally.

(Al-Baqara/ 275)

⁹¹And when you make a covenant, fulfill the covenant of Allah/the promises you have given to Allah. And do not break your oaths/covenants after you ensure your oaths/covenants and take Allah as a witness over you. Indeed, Allah knows the deeds that you do.

(An-Nahl/ 91)

^1-5Say: “I seek refuge in Rabb, Allah Who systematically removes all afflictions, from the evil of that which He formed and the evil of darkness when it settles and the evil of those who spit and blow on the knots/those who do not comply with the covenants and from the evil of an envier when he envies

(Al-Falaq/ 1-5)

Verse 35:

³⁵When you measure, measure fully and use a straight weight. This is better and more proper in consequence/implementation.

In this verse where the principle of justice is emphasized, the command is again in plural form, thus binding all individuals and institutions. This means the command is not only directed at marketplace merchants but also at public authorities responsible for both implementing and overseeing its observance. Therefore, this command encompasses many aspects of social life, particularly commercial and financial matters.

Using deficient scales and giving short measure may not seem like major corruption since the theft is measured in “grams” and “centimeters.” However, as seen in other verses on this subject, our Lord’s threat against these acts is particularly severe and forceful. In our view, the reason for this is to prevent from the outset large-scale embezzlements, misappropriations, abuses, and avenues for unjust gain that could emerge in the social order.

Considering that many gangsters’ first crime was stealing eggs, it’s not far-fetched that someone who cheats by grams in the marketplace today might, when becoming a merchant tomorrow, embezzle goods by the batman-load [large quantities]. To prevent this economic immorality, the intention is to crush the snake’s head while it’s still small. Accordingly, people must diligently apply this principle in all areas of social life to maintain a just order, and considering the magnitude of our Lord’s promise and threat regarding this matter, they must avoid straying into wrongful paths.

^1-3Woe to those frauds who measure fully when they purchase from the people for themselves but measure less when they measure or weigh!

(Al-Mutaffifin/ 1-3)

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

(Ar-Rahman/ 7-9)

And in Hud/84-86, A’raf/85-87, Shu’ara/177-184.

At the end of the verse, our Lord has declared that applying this principle is more beneficial and yields better outcomes. Indeed, those who carefully observe this principle in weights and measures have always seen increased trust in them and hearts inclined toward them, consequently ensuring their worldly gains remain continuous and progressively increasing. The reward for adhering to this principle in the Hereafter will be even greater than its worldly benefits. Those who behave according to this principle will both be saved from painful punishment and attain great reward.

Verse 36:

³⁶And do not pursue that about which you have no knowledge at all! Surely, ear, eyes, heart; each of them is liable for this.

This commandment, which encompasses all moral, legal, political, and administrative aspects of social life and also applies to the fields of science, art, and education, prohibits expressing opinions without knowledge and undertaking responsibilities in areas where one is not qualified. Every action a person takes without proper research and knowledge means they are acting on “zann” (conjecture). Such behavior [acting based on conjecture] that could bring people into trouble is explicitly prohibited by the Qur’an:

³⁶And most of them follow nothing but an assumption. No doubt that assumption does not avail against the “truth” at all. Indeed, Allah knows very well what they do.

(Yunus/36)

¹¹O you who have believed! Let not a people ridicule a people. Perhaps, whom they ridicule may be better than them. Let not women ridicule other women. Perhaps, whom they ridicule may be better than them. And do not insult one another; do not humiliate nor scorn; do not call each other with nick names; do not insult, do not despise. How evil is to be named of going astray from the righteous path after faith! And whoever does not repent; he is the one who does wrong; acts against his own good.

¹²O you who have believed! Avoid most of assumption. Surely, some assumption is of that which causes to waste time/delaying the good/being reluctant for the good/harming. Do not investigate the faults of each other. Do not let some of you ignore some other and claim ownership of a value belonging to them. Would one of you like to eat the flesh of his brother when dead? You would detest this. And enter under the guardianship of Allah. Indeed, Allah is the One Who accepts repentances most, gives many opportunities to repent, the One Who is the possessor of vast mercy.

¹³O people! We formed you from a male and a female, made you nations and groups so you might meet each other. Surely, in the sight of Allah, the most noble of you is the one who has entered under the guardianship of Allah the most. Truly, Allah is the One Who knows best, the One Who is all aware.

(Al-Hujurat/ 11-13)

^19,20Despite this, have you ever thought about Lat and Uzza, the third, Manat?

²¹Is the male for you and for Allah the female? ²²That will be a deficient/unjust division if it is like this. ²³These are nothing but names which you and your ancestors gave even though Allah did not send down any evidence about them. Surely, they only follow assumption and also that which their selves desire even though the guidance of the righteous path has come to them from their Rabb.

(An-Najm/ 19-23)

^31,32And as for those infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb, when it was said, “Were My Ayat not recited to you so you acted arrogantly and became a people who commit sin?” And ‘promise of Allah is definitely the truth; and as for the moment of Qiyamat [Resurrection], there is no doubt about it’, you said: ‘We do not know what is the moment of Qiyamat [Resurrection]; we are only assuming, we have not obtained a certain knowledge.’

(Al-Jathiyah/ 32)

⁶O you who have believed! When a man who has gone astray from the righteous path brings you news, investigate/verify immediately. Otherwise, you may attack/harm a people out of ignorance and then become the ones who would be regretful over what they have done.

(Al-Hujurat/ 6)

¹⁴⁸Those who associate others with Allah will say: “Had Allah willed, we would not have associated, our ancestors would not have either and we would not have forbidden anything”. Those before them were like this until they tasted Our punishment. Say: “Is there a knowledge with you that you can produce for us? You follow only assumption and you only do nonsense”.

(Al-An’am/ 148)

¹¹⁶And do not say, “This is halal/permissible, this is haram/forbidden” to invent lie about Allah with the untruth of your tongues. Indeed, those who invent lie about Allah will not succeed.

(An-Nahl/ 116)

⁴⁹Say: “If you are truthful, bring me a book from Allah that guides to the righteous more than the books that came to me and Moses, then I will follow it!”.

⁵⁰If they do not respond to you despite this, then know that they only follow their desires. Who can be more astray [confused, fallen] than the one who follows his desires without a guidance from Allah? Surely, Allah does not guide a people who do wrong; act against their own good by associating others with Him.

(Al-Qasas/ 49, 50)

⁶⁶In fact, their knowledge about Akhirat [Afterlife] comes one after another. But they have an uncertain, insufficient knowledge about it. More accurately, they are blind to this.

(An-Naml/ 66)

THE RESPONSIBILITY OF HUMANS AND THEIR ORGANS:

The statement in the verse under discussion, “Surely, ear, eyes, heart; each of them is liable for this.”, indicates that each of a person’s organs will be held responsible for what they have acquired through their functions. In the Hereafter, humans will be called to account for what their hearts have thought and believed, what their ears have heard, and what their eyes have seen.

⁶⁴Lean onto it today for that which you denied/disbelieved consciously! ⁶⁵Today We will seal their mouths; their hands will speak to us and their feet will testify to that which they have earned.

(Ya Sin/65)

²⁰And when they arrive there, their senses of hearing, sight and their skin will testify against them about that which they did.

(Fussilat/20)

Verse 37:

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

The arrogant and ostentatious person is implicitly told: “Beneath you is the earth, which you cannot pierce or break through, and above you are mountains whose peaks you cannot reach. Thus, you are surrounded by these two kinds of inanimate beings from above and below. Therefore, you are far weaker than them. It does not befit a weak and helpless being, who is encompassed on all sides, to act arrogantly.” In this way, those who behave arrogantly are criticized, and the message is conveyed that Muslims must not abandon humility in their individual and social relations. This admonition is also found in other verses:

¹⁸And do not puff out your cheeks to people, do not frown and do not walk arrogantly on the earth. Indeed, Allah does not like all those who are boastful and self-deluded. ¹⁹And be moderate in your pace, lower your voice. Surely, the harshest of sounds is the voice of the donkeys”.

(Luqman/ 18, 19)

^69-76Have you not seen/thought about those who dispute concerning the Ayat of Allah? How are they turned away? Those who deny the Book and what We sent to Our messengers especially with it will surely know when they will be dragged in the scalding water with shackles and chains around their necks, then burned in the fire. Then it will be said to them: “Where are those whom you associated with Him from among those that are inferior to Allah?”. And they will say: “They have departed from us; rather, we actually did not invoke anything before”. Thus Allah leads astray the infidels; those who consciously deny His divinity and the fact that He is Rabb: “This is because you have been acting arrogantly and behaving insolently without right on the earth. Now enter the gates of Jahannah [Hell] to abide therein eternally!”. –How evil is the final destination of the arrogant!-

(Al-Mu’min/ 69-76)

⁶³And servants of Rahman; Allah, the One Who shows great mercy on the earth to all living beings that He created, are such people who walk on the earth in humbleness and when the ignorant people tease them, they say “Salam [health, peace, happiness…]!”.

(Al-Furqan/ 63)

Due to this divine command, societies that live by Islam and their rulers have always remained humble, striving to stay away from all kinds of evil traits such as arrogance, tyranny, and pride. Even when they achieved victory in war, they refrained from uttering the slightest word that could lead to pride or arrogance. Their clothing, food, homes, and mounts were always simple and modest.

WEARING GOLD AND SILK

“Gold” and “silk” are considered forbidden (haram) in certain contexts due to the belief that they facilitate the “ostentation” prohibited by Allah. However, this ruling is not because gold and silk are inherently forbidden as materials, but rather due to the negative consequences they may lead to. After all, both “gold” and “silk” are among the blessings granted by Allah, and no one has the right to declare such adornments—created by Allah for His servants—as forbidden or prohibited:

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

(Al-A’raf/ 32)

Nevertheless, our Lord does not look favorably upon “hoarding.” Keeping gold idle, turning it into a hoard (kanz كَنْز), is a complete form of “accumulation.” Therefore, in our view, the use of gold as jewelry or in everyday utensils such as plates, spoons, and forks is only permissible in environments where gold is not considered a luxury, holds no economic value, and no one has a need for it. Similarly, wearing silk is not problematic in settings where everyone can afford it. However, in an environment where some cannot even find cotton fabric to wear, wearing silk is forbidden (haram). Because in such a context, wearing silk would provoke envy in others and lead the wearer to boastfulness.

It must be immediately clarified that the term “environment” here encompasses the entire world—all societies on earth. In other words, in a world where thousands of people die of hunger every day, no one can claim, “The people around me have no need for gold and silk,” and thereby justify engaging in behavior that Allah dislikes.

To put it briefly, “gold” and “silk” are symbols of luxury, and their prohibition stems from their luxurious nature.

On the other hand, religiously ignorant people who refrain from wearing “gold” rings or “silk” garments, claiming they are forbidden, yet live in castle-like houses and ride in luxury cars, have completely failed to grasp the subtlety of this matter. They ought to understand it well.

Verse 38:

³⁸All those which are evil are displeasing in the sight of your Rabb.

In this verse, it is stated that violating the prohibitions listed in verses 23-37 constitutes sin and reprehensible behavior in the sight of Allah.

Verse 39:

The Qur’an has described itself in many verses with the names “wisdom” (hikmat) and “judgment” (huqm). Furthermore, it has declared that some of its verses are muhkam (firm, containing wisdom), while in Surah Al-Qamar, the term “Hikmat-i baligha” (Arabic: حِكْمَةٌ بَالِغَةٌ, “profound wisdom”) is used for all its verses. In the verse under discussion, the word “these” refers to principles, commands, and prohibitions that are described as “a part of wisdom [laws].” What is meant by “a part of wisdom” is the set of 25 social and moral foundational obligations found in the passage comprising verses 23-37.

Although the address in this verse appears to be directed to our Prophet, as is the case with many other verses, the true recipients are all of humanity.

Verse 40:

According to Muqatil’s determination, this verse was revealed after verse 42. We share the same opinion and have evaluated verse 40 as a continuation of verse 42 due to its more appropriate flow in the textual sequence.

Verse 41:

⁴¹And, We have diversified/explained in many different ways in this Qur’an so they might be reminded. And these explanations have only increased their hatred.

In this verse that emphasizes the function of the Quran, it is explained that everything beneficial for humanity has been presented in the Quran repeatedly and in detail. This matter has also been stated in other verses:

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

(Al-Furqan/ 50)

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

(Al-Qasas/ 51)

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

(Al-Baqara/ 63)

The second part of the verse informs that many people do not benefit from these granted opportunities; on the contrary, this blessing increases their hatred. The increase of hatred due to admonition has also occurred among past communities:

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

(Al-Furqan/ 60)

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

(Fatir/ 42, 43)

And Noah/5,6; Al-Isra/82; At-Tawba/125; Al-Muddaththir/49-51.

Verses 45, 46:

⁴⁵When you learn-teach the Qur’an, We put an invisible/concealed curtain between you and those who do not believe in Akhirat [Afterlife].

In these verses, the condition of the Meccan polytheists is portrayed. The barrier between them and the Qur’an is erected by the policies they adopt against it and the excuses they fabricate to avoid heeding it. They refuse to examine any evidence brought before them when it conflicts with their self-interest. Fueled by the arrogance and obstinacy instilled in them by their devils, they remain blind to the truth, learn nothing from the past, and give no thought to the future. This disdainful posture of the polytheists is likewise depicted in other Qur’anic passages:

⁸Surely, We have put iron shackles on their necks. So high they reach to their chins. Thus their noses are aloft. ⁹And We have put a barrier before them and a barrier after them. Thus We have surrounded them. Now they do not see. ¹⁰And it is the same for them whether you warn them or not, they will not believe.

(Ya Sin/ 8-10)

²⁵And We made them surrounded by their contemporaries/Iblises like a shell so they made what was before them and what was behind them [all around them] attractive to them. And the “Word” that was in effect for all former peoples which passed before them was fulfilled upon them. Indeed, they were the ones who lost and suffered.

(Fussilat/ 25)

⁷Allah has set a seal upon their hearts and ears; there are curtains upon their eyes. And a great punishment is for them.

(Al-Baqara/ 7)

⁷And when Our Ayat are recited to him, he turns away arrogantly as if there is an heaviness in his ears so he did not hear them. Then give him the tidings of a painful punishment.

(Luqman/ 7)

According to reports of Asbab al-Nuzul (reasons for revelation), the individuals referred to in the verse are Abu Lahab and his wife, Abu’l-Bahteri, Zam’a, Suhayl, and Huwayti. ^[30] According to narrations, when these people came as a delegation to his uncle, our Prophet said to them: “Accept that there is no deity but Allah, and through this, you will become rulers of the Arabs, and non-Arabs will obey you.” However, they turned their backs and left. The attitudes of such people are described in the Quran as follows:

⁵And they said: “Our hearts are within a cover for that which you invite us, and in our ears is a heaviness and there is a curtain between you and us. Then you, do what you can, indeed we do”.

(Fussilat/ 5)

The statement in verse 46 – “And when your mention your Rabb in the Qur’an as “the One and the Only”, they turn away ‘fleeing in aversion” – shows that the polytheists refuse to accept the glorification of Allah as One and Unique, and persist in this rejection. In reality, they want our Prophet to mention their own deities – their great and mighty ones – alongside Allah. According to them, Allah has delegated some divine powers to their deities: granting them children, protecting them from diseases, ensuring the prosperity of their trade, and fulfilling all their desires. The Quran expresses these deviant beliefs of the polytheists as follows:

⁴⁵And when Allah is mentioned as “the One and the Only”, hearts of those who disbelieve in Akhirat [Afterlife] shrink with hatred and when the ones from among those that are inferior to Him are mentioned, they rejoice immediately.

(Az-Zumar/45)

¹¹And the infidels will say: “O our Rabb! You took our life twice and gave us life twice. Now we have confessed our sins. Is there a way to exit?”.

¹²This is because of that: When you were invited to Allah as “the One and the Only”, you disbelieved. And when others were associated with Him, you believed. Now the judgement belongs to Allah Who is the most sublime and the grand.

¹³Allah is the One Who shows you His evidences/signs, sends down a provision from the sky for you. And only those who turn to Him with their deepest sincerity will be reminded.

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

(Al-Mu’min/ 11-14)

⁸⁴And then when they saw Our punishment, they said: “We have believed in Allah alone and we have disbelieved in that which we associated with Him”.

⁸⁵But their faith when they saw Our punishment did not benefit them. –Established way of Allah over His servants…- Thereupon lost the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb.

(Al-Mu’min/ 84)

Unfortunately, these deviant views have not remained confined to that era but have been transmitted to certain circles today. Just as in that primitive age, many of Allah’s attributes and authorities are attributed to certain “Qutbs” and “Ghawths” in these circles, and these individuals are mentioned more frequently than Allah Himself.

Verse 47:

This verse exposes the secret plot that the polytheists whispered among themselves [hidden from others] in response to our Prophet’s call. It reveals that they tried to turn people influenced by the Quran away from its impact by saying, “How can you be influenced by a bewitched man?” The polytheists’ scheme has also been mentioned in other verses:

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

(Al-Anbiya/2, 3)

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

(Al-Furqan/7, 8)

The schemes these oppressors (whose names are recorded in Asbab al-Nuzul narrations) devised against our Prophet were not limited to what is mentioned in the verse. The narrations also reveal how these individuals monitored each other:

Muhammad ibn Muslim ibn Shihab al-Zuhri narrated to me, reporting that it was recounted to him:
Abu Sufyan ibn Harb, Abu Jahl ibn Hisham, and Ahnes ibn Sharik went secretly at night to listen to Allah’s Messenger while he was praying at home. Each chose a separate listening position, unaware of the others’ locations. They listened until dawn, then departed. Their paths eventually crossed, and they began reproaching one another, saying: “Don’t do this again! If some of your weaker tribesmen see you, you’ll put ideas in their heads.” Then they separated.

The following night, each returned to his listening post to hear the Quran until dawn, when they met again on the same path and repeated their previous warnings before dispersing. On the third night, they resumed their positions. At dawn, they encountered each other and said: “Let’s make a pact never to return.” They swore this oath and departed.

At daybreak, Ahnes ibn Sharik took his walking stick, left his house, and visited Abu Sufyan ibn Harb, asking: “O Abu Hanzala, what do you think about what you heard from Muhammad?” Abu Sufyan replied: “O Abu Tha’laba, by Allah, I heard things whose meaning I understood, and other things whose meaning I couldn’t comprehend.” Ahnes responded: “By Allah, my experience matches yours.”

Ahnes then proceeded to Abu Jahl’s house and asked: “O Abu Hakem, what’s your opinion about Muhammad’s words?” Abu Jahl retorted: “What haven’t we heard? We’ve competed with Banu Abd Manaf for honor – they fed people, so did we; they carried burdens, so did we; they gave generously, so did we. When we became equals, they claimed: ‘We have a prophet receiving divine revelation.’ By Allah, we’ll never believe or accept him!” Ahnes then left him alone. ^[31]

Verse 48:

⁴⁸Look what kind of examples they present for you! Thus they have fallen into astray! Now they are not able to find a way.

This verse draws attention to the policies developed by the polytheists against our Prophet, stating that due to their mindset they have fallen into misguidance and reached an impasse. Indeed, from the moment he declared his prophethood, the polytheists attributed to our Prophet characteristics such as sorcery, poetry, madness, and soothsaying. They made accusations that the Quran was taught to him by others, yet none of these claims corresponded with reality – to the extent that even they themselves did not believe their own slanders.

Verse 48 confronts them with this deadlock and condemns the confusion that prevents them from finding a way out.

Verses 42, 40, 43, 44:

⁴²Say: “If there had been any other deities with Allah as they say, then those deities would have sought a path to the owner of the greatest throne; Allah.”.

⁴⁰Has your Rabb given you sons purposely and He has taken females from the angels? You are definitely saying grave words.

⁴³Allah is purified from what they say with a great sublimity and high above.

This group of verses explains the truths concerning divine oneness (tawhid), while refuting with concise, logical proofs the slanders that ignorant Arabs attempted to attribute to Allah by adopting secondary or substitute deities.

The statement in verse 42 – “If there had been any other deities with Allah as they say, then those deities would have sought a path to the owner of the greatest throne; Allah.” – can be understood in two ways:

If, as they claim, there existed various independent deities alongside Allah, these deities would disagree in governing the boundless universe. Each would strive for sole dominance, ultimately resulting in the collapse of universal order, harmony, and balance.
If, as they claim, there were deities to whom the Supreme Allah delegated some of His authority, these empowered deities would not remain content with their delegated powers. They would reject remaining as obedient servants and constantly compete for supremacy. In such case, the universe would descend into corruption (fasad), with its entire system becoming disordered from top to bottom.

Regardless of how the statement in verse 42 is interpreted, anyone who examines the universal order with even minimal scrutiny cannot possibly claim that the universe’s operation is maintained by independent or semi-dependent deities. Reason easily deduces that perfect cosmic harmony could never exist with multiple gods. Only someone utterly lacking in understanding and intellect – incapable of comprehending the logical proof presented in the verse – could claim otherwise.

The rational warnings about divine oneness (tawhid) presented in these verses have also been expressed elsewhere in the Quran:

²²If there had been other gods in the heavens/universe and on the earth beside Allah, both of these; the earth, heavens/universe would have definitely been in chaos/their order would have been distorted. Then purified is Allah, Rabb of the greatest throne from that which they ascribe to Him.

(Al-Anbiya/ 22)

As evident, verse 40 addresses another dimension of deviation from tawhid by raising the claim that Allah has offspring. This contribution to the paragraph’s meaning clearly demonstrates the validity of the view that verse 40 should be positioned after verse 42. This particular aspect of deviation from monotheism has also been frequently emphasized throughout the Quran.

⁸⁸And they said: “Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] has taken a child”.

⁸⁹Indeed, you have said an evil thing.

^90,91The heavens/universe almost ruptured, the earth split open and the mountains collapsed in devastation because of this; for they attributed a child to Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created].

⁹²And, it does not befit Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] to take a child. ⁹³All who is in the heavens/universe and on the earth will come to Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] only as a servant.

⁹⁴Surely, Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] surrounds them and keeps account of them, one by one. ⁹⁵And on the day of Qiyamat [Resurrection], all of them will come to Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] alone.

(Maryam/ 88-95)

⁵⁷And they attribute daughters to Allah. –Purified is Allah from this- And for them are sons that they desire.

⁵⁸And when one of them is given the good tidings of a birth of a daughter, his face becomes dark with anger.

(An-Nahl/ 57-59)

The concept of “tasbih” (تَسْبِيح) mentioned in verse 44 – as we explained in our analyses of Surahs al-Qalam, al-A’la, and Qaf – means:

Declaring Allah free from anything unbefitting Him
Glorifying Allah
Fully comprehending that He is endowed with all perfect attributes
Proclaiming this aloud at every opportunity

This signifies that everything in the universe – through its structure and order – demonstrates Allah’s oneness and absolute freedom from all imperfection.

¹³Thunder purifies Him from all deficiencies with His praise, and forces of the nature/tyrant governors purify Him from all deficiencies out of fearing Him. And He sends horrifying sound which causes to lose the reason and strikes with it whom He wills. Yet they dispute about Allah. Indeed Allah is the One Whose strike is severe.

(Ar-Ra’d/ 13)

⁷⁵And you see all of the forces of the universe purifying Allah from all deficiencies with the praise of their Rabb as those who surround the greatest throne on one side. And reward and punishment will be judged between them in truth. And it is said: “All praise is to Allah, Rabb of all universes”.

(Az-Zumar/ 75)

^7-9And those who carry the greatest throne and those who are from the outer side of the greatest throne purify their Rabb from all deficiencies with the praise of their Rabb and believe in Him. They ask forgiveness for those who believe: “Our Rabb! You have encompassed everything in mercy and knowledge. Therefore forgive those who have repented and followed your path and protect them from the punishment of Jahannah [Hell]! Our Rabb! Admit them and those who are righteous from among their ancestors, spouses and families to the gardens of Eden which you promised them. Indeed, You are the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible. And protect them from the evil as well. And whomever You protect from the evil, you will indeed show mercy upon him on that day. This is what is the great salvation”.

(Al-Mu’min/ 7-9)

Despite this being the actual reality, the concept of “tasbih” (تَسْبِيح) has been reduced to merely verbal repetition of “subhanallah… subhanallah…” and many unfounded stories have been fabricated regarding this matter. Here are a few examples:

The Prophet allegedly flew with those two [referring to Gabriel and another angel], reached the seven heavens, and upon returning said: “Along with much tasbih, I heard the heavens glorifying as follows: ‘The lofty heavens glorify the Possessor of Majesty. They bow before the Grandeur of the Most High. We glorify the Most Exalted, we declare Him free from all imperfections and sanctify Him.'”

Indeed, in Sahih al-Bukhari, it is narrated from Abdullah ibn Mas’ud that he said: “We used to hear the food glorifying [Allah] while we were eating.”

In the hadith of Abu Dharr, it is reported that when Allah’s Messenger took pebbles in his hand, their tasbih was heard like the buzzing of bees.^[32]

The statement at the end of verse 44 – “Surely, He is the One Who forbears, forgives much.” – opens the door of pardon and forgiveness for those who, despite their previous wrong behavior, later free themselves from shirk (polytheism) through these rational proofs and attain the truth. The relationship between repentance and Allah’s forgiveness has been mentioned in many Quranic verses. Among those verses semantically close to verse 44 are the following:

¹¹⁰Whoever commits an evil deed or treats himself unjustly and then asks Allah for forgiveness, he will find that Allah is very forgiving, very merciful.

(An-Nisa/ 110)

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

(Fatir/ 41)

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)

Verses 49 – 52:

⁴⁹And they said: Will we truly be resurrected with a new formation when we have become a pile of bones and crumbled into dust?”

This group of verses contains the objections of infidels who reject the possibility of resurrection and the responses given to them.

As understood from the statement in verse 50 – “Be stone or be iron. Or any other creature that grows within your hearts” – the infidels remain unconvinced about Allah’s power to resurrect. Indeed, the “nod heads” gesture mentioned in verse 51 as being made by infidels is an action indicating rejection of given information. The implicit meaning of this gesture shows the infidels’ disbelief in the truth that the One who created them initially will resurrect them after death. This debate appears frequently in the Quran:

⁷⁷And has that person not seen that We formed him from a drop of semen/a drop of water/liquid, and now he is an explicit enemy?

⁷⁸And he has presented for Us an example, not considering his own formation: He said: “Who will resurrect those bones? While they are decomposed!”.

^79,80Say: “The One Who formed them the first time will resurrect them. And He is the One Who knows every formation very well. He is the One Who made fire/oxygen from a green tree for you. Now, you burn oxygen.

⁸¹Is the One Who formed the heavens/universe and the earth, not the One Who possesses the power to form many more like them? Yes, indeed, He is! And He is the One Who forms perfectly, knows very well.

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

(Ya Sin/ 77–82)

^15-17And they say: “This is nothing but explicit magic. Will we really be resurrected when we have died and become dust, bones? And our ancestors before us as well?”.

(As-Saffat/ 16)

^51-53A speaker among them will say: “Surely, I had a contemporary/close companion who used to say, ‘Are you surely one of those who confirm? Will we really be recompensed when we have died and become dust, bones?’”.

(As-Saffat/ 53)

See also, Mu’minun/82, Waqi’a/47, Nazi’at/11, Qaf/2, 3, Sajdah/10, Isra/49.98 and Mu’minun/35.

Faced with the stubborn resistance of infidels – as seen in the above verses – our Lord has consistently explained that His power in creation and death cannot be prevented:

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

(Al-Mu’min/ 57)

^27-33Are you more difficult in formation or the heavens/universe? It is Allah Who constructed the heavens/universe; then He raised its ceiling, then He organized it, made its night dark and brought out its light. And then He spread the earth as an enjoyment for you and your livestock/He brought forth from the earth its water and its pasture, and He set the mountains firmly.

(An-Nazi’at/ 27–33)

^60,61It is We Who have decreed death among you. And We are not the Ones Who can be prevented in replacing you with your likenesses and build you in that which you do not know.

(Al-Waqi’a/ 60, 61)

And Rum/27, Rum/25, Qamar/50, Nahl/40, Nazi’at/13-14.

In verse 51, our Lord commands our Prophet to respond to the infidels’ question about when the resurrection will occur by saying: “It is hoped to be very near!” While this statement doesn’t specify the exact time of resurrection, it means this event is certainly very close. Because the word “hoped [asa]” is used in the sentence regarding an action Allah will perform; this expresses that Allah will undoubtedly make it happen.

Our Lord has explained in many verses that no one can know the appointed time [Resurrection] whose exact timing He hasn’t specified, and that this knowledge belongs solely to Him:

^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)

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

(Ash-Shura/ 17)

³⁴Surely, Allah is the One Who has the knowledge of the hour of Qiyamat [Resurrection]. And it is He Who sends down the rain, it is He Who knows what is in the wombs. And no one knows what he will earn tomorrow. And no one knows in what land he will die. Indeed, Allah is the One Who knows best and the One Who is all aware.

(Luqman/ 34)

And A’raf/187, Fatir/34, 35.

The statement in verse 52 – “and you will think that you have stayed for a little” – informs that on the day they are resurrected, people will imagine they had stayed in the world for only a very short time. This perception of theirs has also been expressed in other verses:

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)

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”.

(Ta Ha/ 99-104)

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.

(Rum/ 55)

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!”.

¹¹⁵And did you think that We formed you only uselessly and you would not be returned only to Us?

(Al-Mu’minun/ 112-115)

Verse 53:

⁵³Tell My servants to say what is the best. Indeed, satan induces dissension among them. Indeed, satan is an explicit enemy to man.

In this verse, Muslims are advised to exhibit good, beautiful, and pleasant behavior by speaking gentle words. Because harsh behavior and stubbornness not only lead to the escalation of tension in a debate, causing hostility and hatred, but also result in the expansion of the debate ground, people’s arrogance, and, even worse, the concealment of the truth.

In the Asbab al-Nuzul records, it is claimed that this verse was revealed after Umar ibn al-Khattab engaged in a harsh debate with the polytheists, leading the Muslims to desire war. ^[33]

Our Lord, in another verse, has further clarified the measures of debate by informing the believers what they must do:

^14,15Say to those who have believed: “Let them forgive those who do not expect the days when Allah will seriously punish; those who do not believe in Akhirat [Afterlife] so Allah may recompense every people with what they earned, and let them not recompense them by themselves, let them leave it to Allah. Whoever does righteous deed, it is for himself. And whoever does evil deed, it is against himself. Then you will be returned to your Rabb”.

(Al-Jathiyah/ 14)

The verse calls upon servants to “say what is the best,” and this can only be done through the Qur’an. For indeed, the most beautiful of words is the Qur’an:

^17,18And those who avoid to worship Taghut and turn to Allah, it is those for whom are the good tidings. Now give the good tidings to My servants who listen to the word and follow the best of it! They are the ones whom Allah gave the guidance to the righteous path. And they are the ones who have the capability of understanding/a pure mind.

(Az-Zumar/ 17-18)

As stated in Surah al-Furqan, it has been declared that the greatest jihad is to be waged with the Furqan:

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

(Al-Furqan/ 52)

Regarding the phrase “to My servants” at the beginning of the 52nd verse in question, it can be said that the believers are intended, but it can also be said that all people are intended. Because in a verse where people are asked to behave gently, this beautiful address may have been directed to everyone invited to the religion and to monotheism, so that hearts may incline to the true faith. However, the term “servants” in the Qur’an mostly refers to the believers:

^27-30O the one who is assured by having eliminated all question marks in his mind! Turn to your Rabb, act in accordance with the principles of Allah, as pleased with your Rabb and He is pleased with you! Enter among My servants at once! And enter My Jannah [Heaven/Paradise]!

(Al-Fajr/ 29, 30)

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

(Al-Insan/ 7)

In the latter part of the 52nd verse, warns that if the advice is not heeded, attention is drawn to Satan’s influence and Satan will intervene and stir up enmity. It has also been cautioned in other verses that Satan is the enemy of mankind and sows discord:

¹⁰⁸And do not insult those whom they invoke from among those that are inferior to Allah so they will not insult Allah without knowledge by transgressing. Thus We made pleasing the deeds of every people with a leader. Then their return is to their Rabb. Then He will inform them about what they did.

(Al-An’am/ 108)

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

(Al-A’raf/ 200)

¹⁰⁰And he exalted his father and mother upon a high throne. And all of them submitted to him. And Joseph said: “My father! This is the interpretation of what I saw. Indeed my Rabb has made it true. My Rabb certainly did favor to me by getting me out of prison and bringing you through the desert after satan sown enmity between me and my brothers. Indeed, my Rabb is the One Who gives bounties to whatever He wills. Indeed He is the One Who knows best, the One Who is the best law maker”.

(Yusuf/ 100)

¹⁶⁸O mankind! Eat from that which is halal/permissible and clean, pleasant and beneficial on the earth and do not follow the footsteps of satan. Surely, he is a clear enemy for you.

(Al-Baqara/ 168)

Verse 54:

This verse reminds us that our Lord knows us—our inner and outer selves, our thoughts and deeds—better than we know ourselves. This reminder is also made in Surah al-Najm as follows:

^31,32Whatever is in heavens/universe and whatever is on the earth belongs to Allah so that He may recompense those who do evil with what they have done, He may reward those who do good; – except for some minor glitches – those who avoid majority of wasting their time/delaying the good/being reluctant for the good/harming and immoralities with “the best”. Indeed, your Rabb is the One Whose forgiveness is vast. He is the One Who knows you best when He formed you from the earth and when you were fetuses in the womb of your mothers. Then, do not claim yourselves to be pure. He knows better who has entered under the guardianship of Allah.

(Al-Najm/ 31.32)

Additionally, this verse states that Allah will forgive those who repent from their sins if He wills, or punish them if He wills, emphasizing that all authority belongs to Him alone. Accordingly, it is not fitting for anyone to declare themselves or others as deserving of Paradise. For who enters Paradise and who enters Hell is solely dependent on the decree of our Lord. The only assessment we can make on this matter must be in line with what is stated in Surah al-A’raf, verses 44-46. Therefore, our evaluations should be limited to general explanations—such as that any deed will be met with its corresponding reward in Paradise or punishment in Hell—and must not contain any judgment as to whether the doer of that deed will encounter Allah’s mercy or wrath.

TRUSTEE (Waqil)

The term “Waqil” (وكيل) means “the One who creates, sustains existence, programs development and evolution, provides sustenance, and protects.” In the first two sentences of the verse, the primary addressees are directly addressed, while in the final sentence, the address is directed to our Prophet, informing him that “he is not a trustee(waqil) over them.” This ruling is a very clear declaration that, due to people’s attitudes, our Prophet bears no responsibility for them—neither in the past, nor today, nor in the future.

Verse 55:

Although the addressee of the verse is our Prophet, the declaration is directed at the Meccan polytheists. Through this mode of address, the Meccan polytheists are being criticized for belittling our Prophet.

Generally, societies have not easily accepted those chosen and distinguished from among them, instead displaying jealousy and attempting to discredit them through various slanders and baseless accusations. The Meccan polytheists acted in the same manner, arguing that this ordinary man chosen from among them could not be considered a prophet, nor even a respectable and pious individual. According to them, an ascetic and pious person should not engage in any worldly affairs but should instead seclude themselves and devote their time to the remembrance of Allah. However, our Prophet had to work and earn a living to sustain himself. Thus, like everyone else, he labored and exerted effort.

The mention of the Prophet David in the verse under discussion is, in our view, a response to the Meccan polytheists who objected to our Prophet’s messengership. By reminding them of David—a prophet whose messengership they acknowledged—he is presented as an example, as if to say: “David, as a king, was obliged to engage much more deeply in worldly affairs compared to an ordinary person. Despite this, Allah bestowed upon him the blessing of prophethood and the scripture of the Psalms. Similarly, Muhammad (pbuh) is also occupied with worldly matters; he lives a life like everyone else, alongside his wife and children, working to meet his essential needs. Therefore, just as David’s prophethood—despite his greater responsibilities—was accepted as normal, the messengership given to Muhammad should likewise be regarded as normal and not met with astonishment.”

The fact that David (pbuh)—a king and prophet—is cited as an example in relation to our Prophet’s messengership can also be interpreted as a sign that our Prophet would later be entrusted with the responsibility of leadership as a head of state.

The verse’s message, calling the Meccan polytheists to be objective, has also been conveyed in other verses by mentioning the names of various prophets:

²⁵³The messengers; We have favored some of them over others. Some of them are the ones whom Allah talked to unilaterally/wounded, put under distress and favored in degrees. And We gave clear evidences to Jesus, son of Mary, and rendered him strong with the Wahy [Revelation] of Allah. If Allah had willed, those who succeeded them would not have killed each other after the clear messages had come to them. But they differed and some of them believed and some disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb. And if Allah had willed, they would not have killed each other. But Allah does what He intends.

(Al-Baqara/ 253)

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

(Al-Baqara/ 136)

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

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

(Al-Baqara/ 285)

⁸⁴Say: “We have believed in Allah, the Qur’an which has been revealed to us, what was revealed to Abraham, Ishmael, Isaac, Jacob and grandsons, Moses, Jesus and what was given to the messengers from their Rabb. We do not make distinction between any of them. And we are those who are Islamized [create well-being, peace, order, happiness…] only for Him”.

(Ali-Imran/ 84)

Verses 56, 57:

⁵⁶Say: “Call that which you claim as deities from among those that are inferior to Allah. You will see that they are not capable of removing your adversity and changing it.

These verses reveal the beliefs of the polytheists of that time and invite them to reflect on tawhid. The fact that the idols [false gods] to which the polytheists ascribed some power and worshiped were actually beings who worshiped the true God, and their helplessness is emphasized in these verses, shows that today’s sanctified saints [shrines] are also individuals who made no claim to divinity and, on the contrary, were respected people who strove to draw closer to Allah. The attributions that turned these individuals into idols as intermediaries to Allah were made by others who lived after them.

As clearly understood from the statement of the verse, shirk (associating partners with Allah) is not merely prostrating to other than Allah, as some assume. Supplicating to other than Allah and begging help from others is also shirk. For supplication and seeking help are forms of worship; those who direct this worship to other than Allah are as much polytheists as idol-worshipers.

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

⁴If Allah had intended to take a child, He would definitely have chosen from what He forms whoever He wills. He is purified from this. He is the One and the Only, the prevailing Allah.

(Az-Zumar/ 3, 4)

³⁵O you who have believed! Enter under the guardianship of Allah so you may be saved, win victory, seek for that which will take you closer to Him and strive in His path.

(Al-Ma’idah/ 35)

²¹⁸Surely, those who believe, those who emigrate to other lands from their lands and those who strive in the path of Allah, they hope for the mercy of Allah. And Allah is very forgiving, very merciful.

(Al-Baqara/ 218)

²²Say: “Invoke those whom you wrongly believe from among those that are inferior to Allah. They do not possess the weight of an atom in the heavens/universe and on the earth. There is no partnership for them in neither of them [the heavens/universe and the earth].And there is no assistant for Him from among them”.

(Saba’/ 22)

⁷³O people! An example is presented, now listen to it: Even if those whom you invoke from among those that are inferior to Allah gather together, they can never form a fly. And should the fly harm them, they can not save it. Weak are the demanded and the demander.

(Al-Hajj/ 73)

³⁰And the Jews said: “Uzair [Ezra] is son of Allah”. And the Christians said: “Messiah is son of Allah”. These are the words from their mouths and with this, they imitate the saying of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb who had lived before. Allah fought them. How are they deluded!

³¹They have taken their scholars, priests and Jesus, son of Mary who are from among those that are inferior to Allah as their Rabb. Yet they were commanded to worship only the one god. There is no deity except Allah. Purified is He from that which those who associate others with Allah associate with Him.

(At-Tawbah/ 30, 31)

Verse 58:

⁵⁸And there is no city that We will not manipulate/destroy or punish with a severe punishment before the day of Qiyamat [Resurrection]. This is written in the Book.

In this verse, it is stated that every civilization will inevitably be destroyed or severely punished before the Day of Judgment, thereby rejecting the infidels’ belief that their own land is safe from danger or punishment. Furthermore, it is emphasized that this is an unchanging practice of Allah.

¹⁰¹And We did not treat them unjustly; but they treated themselves unjustly, did wrong; acted against their own good. Hence, when the command of your Rabb came, their gods which they invoked from among those that are inferior to Allah did not avail them at all and they did not increase anything other than loss.

(Hud/ 101)

⁸There have been many of the cities which rebelled against the command of their Rabb and His messengers so We concluded their accounts severely and punished them with an unprecedented punishment.

⁹Thus they suffered the consequences of their affairs. And the outcome of their affairs was to suffer in a complete loss.

(At-Talaq/8, 9)

Verse 59:

In this verse, our Lord explains the purpose behind sending signs—such as bringing about change/destruction in the world or punishing with a severe torment—only as a warning. As for why our Lord did not send the kind of sign the Meccan polytheists were expecting, He points out that the infidels were not affected by the signs sent to previous nations and instead rejected them, citing the people of Thamud as an example. Another example is Pharaoh and his people:

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.

(Al-A’raf/ 133-135)

And A’raf/163, Hijr/22, Ankabut/ 40, Rum/ 51, Saba/16, Fussilat/ 16, Dhariyat/ 41, Qamar/19, 31, 34, Ra’d/ 13, Isra/ 68, 69 , Mulk/ 17.

The fact that our Lord did not send the kind of sign the Meccan polytheists demanded is, in a way, favorable to them. For those who see the signs yet refuse to believe will, in accordance with Allah’s law, be utterly destroyed just like the ancient nations. Allah knows that the Meccan infidels would not believe even if they saw the signs. The delay of divine punishment upon them should be considered a mercy from Allah.

Our Lord has declared that the Qur’an is sufficient as a miracle for them:

⁵⁰And they said: “Why have not evidences/signs been sent down to him from his Rabb?”. Say: “Evidences/signs are only with Allah. I am only an explicit warner”.

⁵¹And is it not sufficient for them that We have revealed to you the Book that is recited to them? There is absolutely a mercy and a reminder in this for a people who believe.

(Al-Ankabut/ 50, 51)

⁵Yet they said: “These are a mixture of dreams; rather, he has invented it; rather, he is a poet. Then let him bring us an evidence/a sign like those which were sent before him”.

(Al-Anbiya/ 5)

^90-93And they said: “We will not believe in you until you cause a spring to gush out from the ground. Or you must have a garden of dates and grapes. You must cause rivers to gush forth in force between them. Or you must make the heavens/universe fall upon us in pieces as you have claimed or you must bring Allah and angels before us. Or you must have a house ornamented with gold or you must ascend into the heavens/universe. But we will never believe in your ascension until you bring down to us a book which we may learn and teach”. And say: “Purified is my Rabb from all deficiencies. I am nothing but a human messenger!”.

(Al-Isra/ 90-93)

Verse 60:

In this verse, three important matters are emphasized by declaring that Allah encompasses all people, showed our Prophet a clear vision, and made the cursed tree mentioned in the Quran a test for humanity:

FIRST MATTER: ENCOMPASSMENT (IHATA)

The Almighty Lord declares that He completely encompasses all people. This statement means no one can escape Allah’s encompassing.

²⁰Yet Allah encompasses them from their behind.

(Al-Buruj/ 20)

^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)

SECOND MATTER: THE VISION CLEARLY SHOWN TO OUR PROPHET

Various opinions have been put forward about what this vision was. Two of these opinions, which are also found in classical sources, are as follows:

1- The Shia view: The “tree” refers to “Banu Umayya,” and the “vision” is the dream where our Prophet saw Banu Umayya as “monkeys jumping on his pulpit.” According to this view, some groups interpret the monkeys seen in our Prophet’s dream as Banu Umayya.^[34]

2- Another view: Some narrations report that Allah showed our Prophet in a dream the places where the Qurayshi infidels would fall dead, and that the Quraysh people who heard about this dream mocked it and demanded its immediate fulfillment. According to this view based on these narrations, the vision mentioned as being clearly shown in the verse is the image of the polytheists who would be killed at Badr, shown to our Prophet in a dream.

However, we are of the opinion that this vision is one of the two visions mentioned in the Quran:

1- This vision is what our Prophet saw on the cherry tree of the utmost boundary during the first revelation on the night mentioned in the first verse of this surah, whose details are explained in Surah An-Najm.

^6,7And the One Who has mighty powers, Who is supreme in intelligence, Who has established the dominion is the owner of the highest horizon. ^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 bows⁵³, 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-.⁵⁴ 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/ 6-18)

Our Prophet told the people what he saw, but with the influence of those who did not understand it, sedition occurred in the society.

2- This is the image in which the Prophet saw himself entering Mecca.

²⁷And surely, Allah has made that vision to come out as true in truth; “If Allah wills, you will enter Masjid al-Haram in safety as the ones who have turned back to their normal civil life”. Therefore, Allah knows what you do not know. Then He bestowed you a conquest lesser/closer than that.

(Al-Fath/ 27)

Our Prophet communicated this vision he saw to the people, and as a result, while some interpreted it as good news, others received it with mockery, causing this vision to create discord within the community.

However, it must be carefully remembered that the visions mentioned here are not “visions seen in dreams” but rather “visions seen while awake.” The details of this will, God willing, be explained in Surah Yusuf.

THIRD MATTER: THE CURSED TREE IN THE QURAN

In the records of Asbab al-Nuzul (Reasons for Revelation), the following narration is found regarding the “Cursed Tree”:

When the Almighty Allah described the Zaqqum tree in the Quran, Abu Jahl said: “O people of Quraysh! Muhammad is frightening you with the Zaqqum tree. Don’t you know that fire burns trees? Yet Muhammad claims that fire grows trees. Do you know what Zaqqum is? It is dates and cream. O servant girl, bring us dates and cream.” The servant girl brought them. Abu Jahl said: “Eat this Zaqqum that Muhammad has frightened you with!” Thereupon, the Almighty Allah revealed this verse: “We have made the cursed tree in the Quran as a trial for people. We warn them, but this only increases their transgression.” ^[35]

Classical sources have also focused on narrations regarding this matter:

First View: The majority opinion holds that this refers to the Zaqqum tree mentioned by Allah the Exalted in the verse: “Indeed, the Zaqqum tree will be the food of the sinful” [Ad-Dukhan 43-44]. The testing aspect in mentioning this tree could be from two perspectives:

Abu Jahl had said: “Your companion [Muhammad] claims that the fire of Hell burns even stones according to ‘Its fuel is stones and men’ [Al-Baqara 24], yet he also claims there grows a tree within that Hell. But fire consumes, burns and destroys trees. So how could a tree grow in Hell?”
Ibn az-Zib’ara said: “To our knowledge, Zaqqum means dates or cream. Regarding taking a bite of something, they say ‘tazaqqamu’. Since they were astonished about a tree existing in Hell, Allah the Exalted revealed the verse: ‘Indeed, We have made it [the Zaqqum tree] a trial for the wrongdoers’ [As-Saffat 63].”

Regarding Marwan’s Lineage:

Second View: Ibn Abbas says: “The tree mentioned here refers to the Umayyads, specifically the descendants of Hakam ibn Abi’l-As. For the Prophet [saw] saw in his dream that the sons of Marwan were taking turns on his pulpit. He narrated this dream privately to Abu Bakr and Umar in his house. When they separated, the Prophet [saw] heard that Hakam ibn Abi’l-As had recounted the dream exactly as told, and became very angry. He accused Umar [ra] of disclosing his secret. Later it was discovered that Hakam had been eavesdropping on them. Thereupon, the Prophet [saw] exiled him.” Al-Wahidi says: “This incident occurred in Medina, while the surah is Meccan. Therefore, such an interpretation would only be possible if this verse were Medinan. But no one has ever claimed this verse was revealed in Medina.” This view is further supported by Aisha’s [ra] statement to Marwan: “Allah cursed your father [Hakam] while you were still in his loins. You are but a part of whom Allah has cursed.”

Third View: The cursed tree in the Quran refers to the Jews, for Almighty Allah declared: “Those who disbelieved from the Children of Israel were cursed” (Al-Ma’ida 78). If someone asks: “When the polytheists demanded clear and powerful miracles from the Prophet [saw], Allah responded: ‘Their coming will bring you no benefit. For if they are shown and you still don’t believe, I will send a punishment that will uproot you.’ But this isn’t accurate. What connection does this have with mentioning that dream and tree which became a trial for people?” We respond: The meaning is as if saying: “When they demanded these miracles and you didn’t show them, their absence became a doubt for them about the truth of your prophethood.” Yet this doubt doesn’t weaken your position nor diminish your standing. Consider how mentioning the dream cast great doubt in the infidels’ hearts. Yet even that strong doubt didn’t weaken your message or disperse the truth-seekers around you. Similarly, the doubt arising from not showing miracles won’t cause any weakening in your position or prophethood. ^[36]

According to us, the cursed tree refers to “the tree that must be avoided and shunned,” and by this expression, “gold and wealth” are intended. Because, as we mentioned in Surah Sad, the word “curse” means “to drive away, to deprive of goodness and benefit, or the exclusion of a member from a family or lineage.” The word “shajar [tree]” in Al-A’raf/19, where Adam was commanded “Do not approach this tree,” also, as we explained in detail in the analysis of the verse, means “gold, wealth, and property.”

Indeed, our Lord has repeatedly commanded in the Qur’an that this is a fitnah (trial) for people and that they must stay away from it and not become obsessed with it.

^27,28O you who have believed! Do not betray Allah and the Messenger. And do not intentionally betray your trusts either. And know that your wealth and children are tools of trial; entities that may avert from the religion and there surely is a great reward with Allah.

(Al-Anfal/ 27,28)

¹⁵Indeed, your wealth and your children are tools of trial that may throw you in the fire. Allah is the One Who has a great reward with Him.

(At-Taghabun/ 15)

⁴⁹And when an adversity touches man he invokes Us and when We bestow a favor to him from Us, he says: “It has been given to me upon a knowledge”. Rather, the blessings that are given is a tool of trial. But most of them do not know.

(Az-Zumar/ 49)

Conclusion: The cursed tree mentioned in the 60th verse (of the discussed passage) has no relation whatsoever to the Zaqqum(oleander ) tree mentioned in Ad-Dukhan/43, 44.

Verses 61-65:

In this group of verses, as in Surah Sad, Al-A’raf, and Ta-Ha, the creation of man is again approached through the motifs of Adam and Iblis. Although the details of this approach are given in Surah Sad and Al-A’raf, the narrated event has been enriched with additional information in each surah, drawing attention to different points. For example, unlike the narrations in other surahs, the warning in the 53rd verse here—”Tell my servants to say what is the best. Indeed, satan induces dissension among them. Indeed, satan is an explicit enemy to man.”—is exemplified in the 64th verse: “Incite whoever you are able to among them with your voice. And assault them with your horsemen and infantrymen! Become a partner to them in wealth and in children! And give promises to them”

In this verse, Iblis is likened to a robber or plunderer who raids a region with cavalry and infantry, ordering the theft and looting of certain things. The expression “Satan’s cavalry and infantry” in this analogy does not appear in the narrations of other surahs. The cavalry and infantry attributed to Satan in this expression represent “Satan’s allies”—those who carry out Satan’s deeds through countless ways and methods—meaning those who have fallen into his trap and become satanic themselves.

The state of those who, influenced by Iblis’s temptations, have fallen into his snare—the rebellious and the misled—can be observed in daily life in behaviors where the first thing that comes to mind is acted upon without thought, inevitably leading to harm.

THE PARTNERSHIP OF IBLIS

Iblis has no need to exert any effort to become a partner to people in their wealth and children. Due to their ignorance, individuals serve Iblis and thereby make him their partner. For example, by spending their wealth not only for their own benefit but also in line with Iblis’s purpose, they effectively make Iblis a partner in their possessions. Similarly, unconscious individuals who are concerned only with raising their children but remain indifferent to their moral and intellectual maturity end up sharing their parental authority with Iblis, as they cause their children to remain ignorant.

The father of a child who has not been raised on the right path is now half Iblis himself, and it is inevitable that such a child will grow up to be a sinner (fasik), a tyrant (zalim), or an infidel in accordance with Iblis’s purpose.

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

(An-Nisa/ 118, 119)

¹⁰³Allah did not make Al-Bahira, As-Sahiba, Wasila and Ham.⁴⁰³ But the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb invent lies about Allah. And most of them do not reason.

(Al-Ma’idah/ 103)

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

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

(As-Sad/ 82, 83)

(Al-An’am/ 136)

²⁶⁸Satan intimidates you with poverty and commands you immorality. Allah, on the other hand, promises forgiveness and abundant bounty. And Allah is the One Whose knowledge and mercy is infinite vast, the One Who knows best.

(Al-Baqara/ 268)

³¹And do not kill your children for fear of poverty. It is We Who provide for them and for you/It is We Who nurture them and you. Killing them is truly a great sin.

(Al-Isra/ 31)

The statements attributed to Iblis in verses 62 and 63 indicate that the authority and power to misguide were granted to him directly by Allah, and that he was created solely for this purpose. Iblis’s oath (qasam) emphasizing that he will fulfill his role under any circumstances is, in essence, a pledge to Allah—declaring that he will carry out the task assigned to him with the power and support granted by Allah.

Contrary to what some may assume, these words of Iblis—as explained in many places—do not signify rebellion against Allah. Interpreting them as defiance would imply viewing Iblis as a rival to Allah and accepting that he has prevailed over Allah because most people have strayed from the right path.

IBLIS CANNOT MISGUIDE THE PURIFIED SERVANTS

Our Lord, in the words of the 65th verse, “Indeed, over My servants, there is no authority for you“, has placed a limitation on the authority granted to Iblis and clarified that the “mukhlas” (those who have been purified and made limpid) will not be affected by Iblis’s temptations.

The process of purification is carried out through trials (fitne) and tribulations, and it is from the Qur’an that we learn who has attained the status of “mukhlas” through their patience:

Regarding Prophet Ibrahim:

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)

Regarding Prophet David:

^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 –“.

(As-Sad/ 24)

Regarding Prophet Solomon:

^34,35Indeed, We purified/matured Solomon through various adversities, distresses. And We left a corpse on his throne. Then he turned; “O my Rabb! Protect me/keep me free from material and spiritual stain and bestow/grant me a kingdom that would not belong to anyone else after me! Indeed, You are the One Who grants/bestows much”.

(As-Sad/ 34, 35)

Regarding Prophet Job:

⁴¹Remember Our servant Job! Once he called his Rabb: “Satan has touched me with agony, misery and distress.”

(As-Sad/ 41)

Regarding Prophet Abraham, Isaac, and Jacob:

⁴⁵Remember Our servants Abraham, Isaac and Jacob, possessors of strength and foresight!

⁴⁶Surely, We purified them, made them pure with a purity of “patriotism/a longing for a free nation”. ⁴⁶And indeed, they are among the chosen and the best with Us. ⁴⁸And remember Ismael, Elisha and Dhul-Kifl [Ezekiel?]. They all are among the best.

(As-Sad/ 45- 48)

Regarding Prophet Moses:

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!

(Ta Ha/ 40)

⁵¹And mention/remind Moses as well in the Book. Indeed, he was purified. And he was a messenger, a prophet.

(Maryam/ 51)

Regarding Prophet Joseph:

²⁴And surely that woman desired him. If Joseph had not seen the clear proof of his Rabb, he would have desired her. Thus it was so We should keep immorality and evil away from him. Surely, he was of our purified servants.

(Yusuf/ 24)

As seen in the verses above, all the prophets were tested by the trials decreed by Allah, through which they were refined, purified, and matured. This was necessary so that they would become strong and steadfast in patience, remain unemotional in their mission, not follow their desires, not deviate from the truth, and ultimately succeed in their duties.

The chain of trials concerning our Prophet (Muhammad) began even before his birth, as he came into the world orphaned of his father. The pain of orphanhood doubled when he lost his mother at a young age, spending his childhood and youth under the guardianship of his grandfather and later his uncle, growing up in others’ homes. He endured poverty until marriage, suffered the grief of losing his children at young ages, and faced verbal and physical abuse from the infidels. The trials he endured—many of which are recorded in the Qur’an and historical books—continued until the end of his life.

The system our Lord has deemed appropriate and implemented for people bears great resemblance to the process by which a wheat seed becomes a “blessing.” The wheat seed, buried in the earth through sowing, splits open within the soil and pushes its way upward, breaking through the ground. When it emerges, it encounters rain and cold, then turns yellow and ripens under the scorching sun. Yet this maturity is not enough—it is cut down by the sickle, threshed on the threshing floor, and crushed and ground in the mill. Still, this is insufficient—it is then thrown into the fire of the oven. Only after passing through all these stages does a single wheat seed finally take its place as a “blessing” on dining tables.

However, one should not conclude from the verses cited above that no one other than the prophets mentioned in the Qur’an can attain the status of “mukhlas” (مُخْلَص – purified ones). Anyone who endures trials (fitnah), remains patient through calamities and afflictions, does not neglect the spiritual refinement required by the purification process, and cultivates themselves well in reasoning and contemplation can become “mukhlas” and remain unaffected by Iblis.

Verse 66:

⁶⁶Your Rabb is the One Who makes ships sail through the sea for you so you may seek what you deserve of His bounties. Indeed, He is very merciful to you.

This verse explains one of the purposes for which water was created while mentioning the facilitations our Lord has granted to humanity, indirectly referring to water’s buoyant force. The verse concludes by conveying that our Lord established these laws out of His mercy and that benefits can be derived from them in all aspects of life.

Verse 67-69:

These verses describe how people abandon all false deities and supplicate only to Allah when struck by calamity, but return to their polytheistic ways once the hardship passes – thus demonstrating the ingratitude characteristic of human nature. As we extensively analyzed in our examination of Surah Al-A’raf, this theme recurs frequently in the Quran (Hud/9-10, At-Tawbah/75-76, Yunus/22-23, An-Nahl/53-54, Luqman/31-32, Ar-Rum/33, Al-Ankabut/65, Al-Isra/67).

Verse 70:

This verse declares that our Lord has bestowed numerous favors upon the children of Adam and honored them with nobility.

THE NOBILITY OF MANKIND

The dignity and honor our Lord granted to humanity is clearly expressed in Quranic passages describing the angels’ prostration to Adam:

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

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

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

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

(As-Sad/ 71-75)

³⁰And your Rabb once said to the forces of the nature: “Surely, I am the One to form creatures that did not exist before, that maintain their existance by reproduction”. The forces of the nature said: “Will you form one of those who cause corruption, spill blood? But, we purify you with Your praise from all deficiencies and shout out that You are pure; purified from all evil and deficiencies”. Your Rabb said: “I surely know very well that which you do not know”.

(Al-Baqara/ 30)

²⁰Do you not see that Allah has created all that is in the heavens/universe and on the earth in such structure and system so you may benefit? And Allah has spread upon you His blessings, apparent and unapparent. But among the people are those who dispute about Allah without knowledge, guidance and an enlightening book.

(Luqman/ 20)

The perfection in human physical form represents another aspect of mankind’s nobility:

^4-6indeed, We formed human in the most appropriate period of the stages of the universe’s formation, then We turned him to the lowest of the low except for those who believe and do amendatory deeds – because there is an uninterrupted reward for them -.

(At-Tin/ 4-6)

³Allah formed the heavens/universe and the earth with the truth and proportioned you. –And how excellent He made your forms!- And only to Him is the return.

(At-Taghabun/ 3)

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

(Al-Mu’minun/ 14)

¹³⁸To the religion of Allah! Who is better than Allah in ordaining a religion? And we are the ones who worship only Him.

(Al-Baqara/ 138)

Indeed, the greatest demonstration of Allah’s esteem for humanity lies in guiding them to tawhid(monotheism), desiring that they worship none beneath Him – that is, showing them the Straight path and teaching them divine truths:

^3-5Learn-teach!

Yet, Your Rabb is superior to those who proclaim themselves supreme. It is your Rabb Who taught by the pen [through all sources of the knowledge]. ⁴He taught man what he did not know.

(Al-Alaq/ 3-5)

Thus, mankind – created in such perfection and honored by Allah with dignity and value – has fallen into “the lowest of the low” or “the basest of the base” by yielding to Iblis’s temptations and acquiring evil traits.

In the 70th verse under discussion, the phrase “and carried them on vehicles on the land and at the sea” refers to humanity’s God-given ability to invent wheeled land vehicles through their granted intellect and to discover buoyancy to sail ships across oceans. This expression also signifies that mankind possesses the inherent capability to achieve these and countless other advancements.

The phrase “and provided for them of clean-pleasant food” in the verse may be interpreted as follows: “We have bestowed upon them as sustenance pure fruits, crops, meats, and dairy products – diverse in color and taste, delicious and pleasing. We have given them various types, colors, and styles of clothing. They continue to benefit from these blessings in regions with different climates, in areas with beautiful scenery that they have chosen and preferred.”

Regarding the final privilege mentioned in this verse – “And We have favored them quite more than many of what We formed.” – we may offer this interpretation: “We created humans physically upright, able to walk on two feet and perform numerous tasks with their hands, while other animals walk on all fours. Beyond granting humans emotions and many other privileges absent in other creatures, the most important advantage bestowed upon them is ‘intellect (aql)’. Through this intellect, humans gain speech, develop reasoning ability (tafaqqur), perceive truths, understand what benefits or harms them, and most importantly, recognize their Creator.”

Verse 71:

The verse’s statement “On that day, We will call all people with their leaders” allows for three possible interpretations of what is meant by the term “leader” (imam – إمام ):

The term “leader” refers to prophets: In this case, it means that when Allah judges a nation, He will bring forth their prophet as witness – an interpretation supported by other verses:

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

(Az-Zumar/ 69)

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

(An-Nisa/ 41)

⁴⁷And there will be messenger for every people with a leader. When their messenger comes, justice and equity will be fulfilled between them. And they will not be treated unjustly.

(Yunus/ 47)

The term “leader” refers to political rulers: Here it signifies that on Judgment Day, those who led their people astray will be present – a meaning also supported by the Quran:

⁹⁸Pharaoh will precede his people on the day of Qiyamat [Resurrection]. – Now, Pharaoh has led his people to the fire. How evil is the place where they arrive! –

(Hud/ 98)

The word “leader” means “the book in which deeds are written”. In this case, from the expression; It is understood that everyone will be present with their book of deeds on the day of judgment, and this meaning is in accordance with the Qur’an:

¹²Indeed, it is only We, We Who resurrect the dead. And We write what they have sent forth before and their work. Then, We have enumerated everything in “an explicit pioneer/the Qur’an”.

(Ya Sin/12)

(Qaf/ 49)

(Al-Jathiyah/ 28-29)

The Quran frequently mentions the giving of records in the Hereafter, describing the process according to Arab custom. Accordingly:

Receiving the record from the right hand indicates the person is destined for Paradise
Receiving it from the left hand marks them for Hellfire:

^19-24And as for the one who is given his book from his right; he will say: “Here, read my book. I surely knew/believed in that I would meet my account”. Then, he will be in a pleasant life in a high Jannah [Heaven/Paradise] with trees branches of which are drooped with fruits. –Now, eat and drink; enjoy with pleasure for what you did in the past days!-

^25-29And as for the one who is given his book from his left; he will say: “I wish I had not been given my book, I had not known what my account is. If only that affair had been concluded. My wealth has not availed me at all. My power/authority has perished and gone from me.

(Al-Haqqah/ 19-29)

^7-9And as for the one who is given his book in his right hand; he will be judged with an easy account and he will return to those close to him happily.

^10-14And as for the one who is given his book from his back; he will call for the death and enter into the blazing fire. He surely was happy among those close to him. Indeed he was sure that he would never return.

(Al-Inshiqaq/ 7-12)

The term “fatil” (فتيل – [lamp wick/seed fiber]) mentioned in verse 71 is an Arabic idiomatic expression denoting insignificance/extreme minuteness. It serves as a proverbial phrase referring to trivial, simple, and worthless things. ^[37] This name is given to the seed fiber because when extracting the seed, the fiber twists and comes out along with it. Similarly, the words “qitmir” (قطمير – [the thin membrane covering a seed]) and “naqir” (نقير – [small hollow in a seed]) are also used as such idiomatic expressions in Classical Arabic.

According to this meaning of “fatil,” the statement in verse 71 – “they will not suffer the slightest injustice, [not even] as much as a lamp wick/seed fiber” – means: “Their rewards will not be diminished by even the most negligible amount.” This indicates that while injustice and oppression may abound in this world, none will be encountered in the Hereafter:

^59-61A bad generation came after them, and they took away Salah [supporting financially and spiritually; striving to enlighten the community] from their lives. And they followed their desires. Therefore, they all, except those of them who have repented and believed and done righteous deeds, will be punished for their transgression. Then those of them who repent and believe and do righteous deeds will enter Jannah [Heaven/Paradise]; to the gardens of Eden which Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] promised to His servants – even though they did not see – and they will not be treated unjustly at all. Surely, His promise will certainly be fulfilled.

(Maryam/ 59-61)

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

(Ta Ha/ 112)

The “blindness” mentioned in verse 72 refers to blindness of the heart. The description “blind” is used metaphorically here, meaning “a misguided person who cannot see the straight path.” Accordingly, verse 72 declares that those who fail to see the thousands of signs, evidences, and lessons around them, and remain unaware of the numerous blessings bestowed upon them, will also be blind to the blessings of the Hereafter:

^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)

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

(Al-Isra/ 97, 98)

Verses 73 – 77:

⁷⁴And if We had not strengthened you, you would have truly inclined to them a little.

⁷⁵In that case, We would have made you taste the double of life and double of death. Then you would not find a helper against Us for yourself.

This group of verses is directly addressed to our Prophet and serves as a continuation of verses 85-88 from Surah Al-Qasas. Let us first recall those verses:

(Al-Qasas/ 85-88)

As understood from the passage, when some polytheists demanded concessions, our Prophet considered making compromises, but through Allah’s protection, he refrained from doing so. It should be immediately noted that such situations were not unique to our Prophet:

^52-54And We did not send any messenger and prophet before you except that when he desired something, satan threw something into his desire. Then, Allah removes that which Satan/Iblis throws. Then Allah,

reinforces and protects His Ayat so He may avert with that which satan has left from the religion for those in whose hearts is disease; ill-minded and stone-hearted, -indeed, those who do wrong; act against their own good by associating others with Allah are in a distant opposition-,

so those who have been given knowledge may certainly know that the Qur’an is the truth coming from your Rabb so their hearts may respect it. And Allah is the One Who knows very well, the One Who is the best law maker, the One Who strengthens. And indeed, Allah is the One Who guides the ones who believe to the straight path.

(Al-Hajj/ 52-54)

Although there are narrations suggesting these verses relate to the Jews or the Battle of Tabuk and were revealed in Medina, as we mentioned in the “Introduction” section, we maintain the opinion that they are Meccan verses. This is because the polytheists’ actions – such as demanding compromises from the Prophet regarding tawhid and planning to expel him from his homeland – occurred while the Prophet was still in Mecca.

To properly understand the verses in question, we must first consider the events our Prophet experienced during the first ten years after his commissioning as a messenger. As previously mentioned, the Meccan polytheists did everything in their power to divert our Prophet from his monotheistic belief and mission, attempting to force a compromise between Islam and the polytheistic traditions of the Jahiliyyah period. When they failed to extract concessions from our Prophet, they tried various methods to neutralize his influence, including offering him wealth to corrupt him, imposing social and economic boycotts against him and his followers. Not content with these measures, they resorted to various plots, slanders, and even torture. One such effort by the polytheists is explained in Surah Yunus:

¹⁵And when Our Ayat were recited to them clearly, those who do not expect to meet Us said: “Bring a Qur’an other than this or change it!”. Say: “It is out of the question for me that I change it with my own accord. I only follow what is revealed to me. Indeed, I fear the punishment of a great day if I disobey my Rabb”.

¹⁶Say: “If Allah had willed, I would not have recited the Qur’an to you and Allah would not have made the Qur’an known to you. And I had remained among you for a lifetime before the Qur’an. Will you still not use your reason?”.

(Yunus/ 15, 16)

Our Prophet withstood all these attacks solely through the divine support Allah granted him, refusing to make any concessions to them. As verse 74 clearly indicates, even Allah’s messenger cannot resist falsehood and the misleading methods of infidelity without Allah’s assistance.

In verse 75, our Lord confirms that the Prophet made no concessions to the polytheists, while warning what consequences would have followed had he acted otherwise. It’s as if Allah is saying: “Had you compromised with infidelity after knowing the truth, you might have pleased that degenerate community, but would have incurred divine wrath and suffered multiplied punishment both in this world and the Hereafter.”

This divine warning and the Prophet’s steadfast refusal to compromise are also mentioned in Surah Al-Haqqah:

^44-47If the Messenger/Muhammad had made up some words as if they were Our words, We would certainly have taken all his power from him. Then We would surely have cut his vital point from him. And none of you could have been shield to him.

(Al-Haqqah/ 44-47)

Verse 76 exposes the secret plan of Quraysh’s infidels to expel the Prophet from Mecca, while verse 77 warns they wouldn’t remain there long themselves if they drove him out. The message establishes that the cause-and-effect law governing conflicts between messengers and oppressors is part of Allah’s established Sunnah (divine law) – which operated thus in the past and would continue operating in the Prophet’s struggle against Meccan polytheists. By reminding them of this divine law, Allah directly threatens the polytheists attempting to forcibly exile His messenger. Indeed, when the polytheists executed their plan and forced the Prophet’s migration, Allah’s warning materialized through Mecca’s swift conquest by the Prophet.

³³But Allah would not punish them while you are among them. And Allah would not punish them as long as they ask forgiveness.

(Al-Anfal/ 33)

Verses 78, 79:

⁷⁹And from the night. Also, additionally only for you, fulfill Salah by waking up at night! It is expected that your Rabb will take you to a good position.

These verses are the first verses that determine the times of salah and, as we mentioned in the “Introduction” section of the surah, they are among the verses from the Medinan period.

THE TIMES OF SALAH [MENTAL AND MATERIAL SUPPORT]

The purpose of salah [mental and material support] is to make a person—by supporting them mentally and materially—a beneficial individual for themselves and society. Particularly, the mental aspect of salat ensures that a person attains maturity. For this reason, our Lord has shown, through His instruction, how much importance He places on education and training—which are the means to achieve this very important goal—by commanding that even under the threat of enemy attack, the mental aspect of salat must not be abandoned:

¹⁰¹And when you set out for a campaign on the earth, if you fear the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will harm you, then there will be no blame upon you if you shorten [shorten your education] Salah [work of supporting financially and spiritually; enlightening the community]. Surely, the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb are explicit enemy for you.

¹⁰²And when you are among those who are on a campaign and provide training and education for them, let some of them stand/join the training with you. And let them take their weapons with them. And when they have received enough knowledge and are convinced, let them stand behind you. Then, let another group who have not yet received education and training come to join you for training and let them take precautions and carry their weapons with them. The infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb wish that you become negligent of your weapons and belongings so they may suddenly raid upon you. If a trouble reaches you from the rain or you become ill, there will be no blame upon you to leave your weapons. Take your precautions as well. Surely, Allah has prepared a humiliating punishment for the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

¹⁰³And when the education-training is completed, remember Allah while standing, sitting or lying on your flanks. When you are in safety, establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community]. Indeed, Salah [duty of supporting financially and spiritually; enlightening the community] has been decreed upon the believers a decree of specified periods of time for a long time past.

(An-Nisa/ 101-103)

These verses discuss the mental aspect of salah. Because in an environment where physical safety becomes the priority, it is natural for the material aspect of salah to lose its significance. However, Almighty Allah commands that even in such a situation, the mental aspect of salah must not be abandoned. This is why salah has been structured like the three daily meals necessary for bodily nourishment—by requiring that salah be established (iqama) at specific times, the continuity of a person’s spiritual nourishment is ensured.

The fact that salah is a duty to be performed at certain times of the day for the believers is primarily aimed at maintaining the continuity of faith in Allah within human consciousness. Research in the psychology of religion demonstrates that neglecting a person’s inner inclinations renders them spiritually blind, and as a result, the individual cannot become a good “constructive member of society.” Therefore, establishing salah [creating and maintaining institutions of mental and material support] is a highly significant duty for humans. Due to this importance, fulfilling this obligation is mandated at specific times of the day [morning, evening, and night]:

(An-Nisa/ 103)

From the expression كِتَابًا مَوْقُوتًا (kitaban mawqutan / a decree appointed in time) in the verse, it is understood that salat must be performed at specific times and should not be delayed. Salah that is not established (iqama) on time is like a meal not eaten at its proper time or medicine not taken on time

Allah, who commands the establishment (iqama) of salah, has also clearly specified in the Qur’an at which times these should be performed:

¹¹⁴And fulfill your Salah [establish and maintain supporting financially and spiritually; enlightening the community] at the two ends of the day and in the early hours of the night, because good deeds remove evil deeds. This indeed is a reminder for those who take lessons.

(Hud/ 114)

In this verse, our Prophet is commanded to establish salah at three times—at the two ends of the day [morning and evening] and during the near hours of the night [Isha].

If noticed, the statements in Hud/114 and Isra/78-79 are the same, and these verses specify the times of salah. However, these times are expressed in different styles and synonymous words, in accordance with the Qur’an’s general style. The important point to note is that all these different words carry the same meaning.

To understand the essence of the matter, it is necessary to properly comprehend these verses, and to properly comprehend the verses, one must fully understand the meanings of the words دلوك الشّمس [duluku’sh-shams], قرآن الفجر [qur’ana’l-fajr], طرف [taraf], تهجّد [tahajjud] and نافلة [nafila] mentioned in the verses.

دلوك الشّمس [duluku’sh-shams]:

This noun phrase composed of the words “duluk” and “shams” means “the setting of the sun, its disappearance from sight.” However, some commentators have attributed the meaning of “the sun’s bending/declining (from its zenith)” to this expression. The lexicons Taj al-Arus and Lisan al-Arab provide a noteworthy detail on this subject, stating that the reason for assigning the meaning of “bending” to the word “duluk” was aimed at facilitating the understanding of salah as five times. ^[38]

According to the original meaning of the word “duluk,” the phrase [duluku’sh-shams] refers to the “evening” time. Indeed, the fourth Caliph Ali, Abdullah ibn Mas’ud, Sa’id ibn Jubayr, Naha’i, Muqatil, Dahhak, Suddi, Ibn Abbas, and Mujahid all preferred this meaning.

On the other hand, some interpreters have understood the word “duluk” to mean “declining” (from zenith), thus interpreting it as referring to the “noon prayer time.” Classical sources report that Ibn Umar, Jabir, Ata, Qatada, and Hasan adopted this view.

Although it has been suggested that both meanings could be derived from this expression in Isra/78, the wording in Hud/114 (which establishes prayer times) prevents the interpretation of “sun’s declining” from this phrase and consequently prevents the assumption that it refers to the noon prayer. Because in Hud/114, our Prophet was commanded to “establish prayer at the two ends of the day and at the approach of night,” making the meaning clear. The word “zulefen” in Hud/114 has the same meaning as the word “ghasaq” in Isra/78, both referring to “when darkness falls, the early hours of night” – that is, both terms correspond to the “night prayer” time.

This makes it absolutely clear that the command in Isra/78-79 is identical to that in Hud/114. In other words, all three verses express the same prayer times using synonymous words through different stylistic expressions.

On the other hand, many commentators have claimed that the expressions دلوك الشّمس [duluku’sh-shams] and غسق الليل [ghasaq al-layl] refer to separate times. However, these expressions do not indicate different times but rather mark the beginning and end of a single prayer period. To clarify: In Isra/78, the command is given to “establish prayer from the setting of the sun until darkness.” This statement does not designate two separate prayers, but rather specifies the time for a single prayer [the evening prayer].

قرآن الفجر [qur’ana’l-fajr]

Meaning “the dawn recitation,” this expression refers to the morning prayer, which – as clearly understood from the phrase “dawn recitation” – is primarily focused on education and instruction.

طرف [taraf]:

This word means “side, adjacent area.” When speaking of the “side” (taraf) of something, it refers not to its interior but to its exterior. ^[39] Indeed, in Islamic jurisprudence (Fiqh), the expression “a person’s two sides” is understood to mean: as one side – their mother, father, grandfather (i.e., ancestors); and as the other side – their children and grandchildren. Similarly, when saying “the two sides of a table,” one doesn’t understand it as two divided parts of the table, but rather the things to the right and left of the table.

The plural of “taraf” is the word أطراف [atraf]. This word has entered Turkish with exactly the same meaning it has in Arabic. The word “atraf” relates to the exterior of whatever it is directed toward. For example, when someone is told “Look around you” (Etrafına bak), that person looks not at their hands, face, or body, but to their right, left, front, and back. This example can be multiplied: when saying “the surroundings of a country” (ulkenin etrafı), what is meant and understood is the country’s exterior; when saying “the world’s surroundings” (Dunyanın etrafı), what is meant and understood is the world’s exterior.

The expression “the two sides of daytime” in the verse is understood to mean the “morning” and “evening” times that lie outside “daytime” itself – not referring to parts of daytime like “mid-morning” or “afternoon.”

تهجّد [tahajjud]:

The root word هجد[hajd] belongs to “addad” (words with contradictory meanings), expressing two opposite meanings – both “to sleep” and “to wake up.” Some derivatives of “hajd” have become well-known as: “hajid” (one who sleeps), “tahjid” (to remove sleep, to awaken), “tahajjud” (to wake from sleep and establish salat), “mutahajjid” (one who wakes at night to establish salah). ^[40]

نافلة [nafila]:

This word means “an addition made upon the original.” ^[41] As understood from the verse, our Prophet would not establish the night prayer like everyone else between the beginning of darkness and dawn, but would rise from his sleep to establish it. This shows that God’s Messenger (and his successors) who would lead, guide and teach the community would prepare plans and programs alone at night for education – this is the true meaning of tahajjud.

According to the Qur’an, the 3 appointed times for salat include 2 that are specifically named in another verse:

⁵⁸O you who have believed! Let those who are under your protection in accordance with the laws and those among you who have not yet reached the age of ability to distinguish between good and evil to ask permission on three occasions; before the morning education-training, at noon when you put aside your clothing and after the night education-training. These are the three times for you, open and unprotected. There is no sin upon you nor upon them other than these. They move among you and some of you are upon some others. Thus Allah makes the Ayat clear to you. Allah is the One Who knows very well, the One Who is the best law maker, the One Who precludes corruption best/makes incorruptible.

(An-Nur/ 58)

In conclusion, just as Isra/78-79 commands 3 prayers at 3 times (morning, evening and night), Hud/114 similarly commands the same things – establishing 3 prayers [morning, evening and night prayer] through [mental support via education-instruction, material support through resolving difficulties, and making this support continuous]. Because the Messenger of Allah typically performed “salah and dua” together, the salat times unfortunately became incorrectly established as “prayer times.”

These verses again command our Prophet to establish salat: from sunset until night’s darkness [evening], at daybreak [morning], and during a portion of the night [night prayer]. That is, the commanded times are morning, evening and night. Additionally, as a special privilege unique to our Prophet, he was commanded to perform tahajjud [waking from sleep to establish salat] as an extra [additional duty] for the night prayer.

The verses specifying times address the Messenger of Allah in his position as public authority. The command is directed to all believers’ public authorities. Because the commands given to the ummah first take form in his person as their example, guide and imam:

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

(Al-A‘raf/ 158)

The duties of salah, fasting, hajj and zakat existed in the legal codes of prophets after Prophet Ibrahim. From Ma’un surah and Anfal/35, it is understood that the Meccans also established salat [by creating and maintaining mental and material support]. In fact, according to Alaq/9-10, our Prophet was performing salah [providing mental and material support to those around him] even before becoming a prophet. However, these salahs, as far as we learn from the Qur’an, were salahs that had lost their essence. The Qur’an condemned these salahs which were performed as a kind of show with applause and had no significant results, and reconstructed salah [mental and material support] on the axis of humility.

WHY ARE THE SALAHS IN THESE VERSES ALLOCATED TO NIGHT TIME?

The salah times [morning, evening and night] determined by the verses in Hud and Isra surahs are within the night portion of the day. The wisdom behind this is also found in the Qur’an:

^1-4O the one who confines himself in his house! Arise by the night – except for a short while; sometimes half of the night sometimes a little more or a little less – and serve! While conveying the Qur’an that is revealed to you, put in order properly! ⁵Indeed, we will cast upon you a very heavy word/the Qur’an.

⁶Night time is more convenient/better in terms of studying in peace, more effective in terms of speaking/communication. ⁷Surely, there is a prolonged occupation for you by day.^{16 8}Remember the name of your Rabb and turn to Him completely! ⁹He is Rabb of the east and the west; of all directions. There is no deity except Him. Therefore, know Him as the One Who “arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it¹⁷”! ¹⁰Be patient over what they say/they will say. And avoid them with good avoidance. ¹¹Leave Me alone with those deniers who are owners of blessings! Give them respite a little.

(Al-Muzzammil/ 1-11)

Daytime is a period filled with various preoccupations, even for prophets. Salah [mental and material support] is an activity that requires complete dedication and concentration. However, because daytime involves busy activities like work and financial matters, people cannot fully devote themselves to salah during this period. Since daily tasks must be completed, everyone’s mind is occupied with work during the day. This is why it is said: “Salah cannot be performed with ghillughish [distraction of heart].” Naturally, this refers to the salah commanded by Islam, not the formal salah that most people perform just to fulfill an obligation or think they are performing. Because salah performed when the mind is preoccupied with countless concerns is not real salat, but merely a form. True salah is what the servant performs by surrendering to Allah with peace of heart.

For this reason, Almighty Allah designated morning, evening and night hours for salat, reserving daytime for earning livelihood. As seen, these matters are clearly stated in Muzzammil/1-7. During daytime, everyone has obligatory and lengthy engagements at work, farms or orchards. As the day ends, all external work concludes, and people return home during these three times for tranquility. Thus, it becomes possible for them to come to the mosque and form congregations.

The verses stating, “Night time is more convenient/better in terms of studying in peace, more effective in terms of speaking/communication. Surely, there is a prolonged occupation for you by day” indicate the “most suitable” time for people’s education and instruction in that era.

Consequently, this timing was established within the framework of Arabia’s geographical and social conditions at that time. In our view, to achieve worship’s purpose, the most appropriate times for salat can be determined for different geographies and social environments. The public authority determines this; believers comply accordingly. Believers should perform their religious service duties at the most suitable times in their societies according to their geography, regardless of day or night. Particularly, the task of determining salat times was given to the Messenger. This means today’s public authority will determine salat times.

THE IMPORTANCE OF MORNING SALAH

The Morning Salat time was when Arabs gathered at Safa and Marwa hills near the Ka’ba to talk, meet, and make plans. Naturally, the Prophet’s Qur’an recitation would be more productive during this time when people gathered in crowds compared to other times, as more people could see and hear the Prophet reciting Qur’an in the morning.

Moreover, since night sleep removes the previous day’s fatigue and mental heaviness, causing people to wake up physically rested and mentally clear, morning time is considerably more favorable than other times. Announcements [tabligh] made at such times become more effective and productive compared to those made at other times.

THE PRAISEWORTHY STATION (MAQAM-I MAHMUD)

The expression مقاما محمودا (maqaman mahmudan) in the verse can technically be evaluated in two ways, yielding two different meanings:

The word “mahmudan” is in the accusative case (mansub) as a khal (circumstantial) modifier to the verb “will send you” in the verse, meaning “He will send you in a praised [mahmud] state.”

This word is in the accusative case (mansub) as an adjective describing the preceding noun “maqam” (station). The meaning would then be: “He will cause you to reach a praiseworthy station.”

There are many narrations concerning the “station” or “praiseworthy station” mentioned in the verse. As is known, the word “makam” is mostly understood in these narrations as the “station of intercession.”

In our view, this phrase refers to “a station whose outcome is praise [madih].” This station is primarily the station of Allah’s pleasure, and secondarily the leadership position of the Medina State – just as in the examples of Prophets Ibrahim, Idris and Ismail in Surah Maryam:

⁴¹Mention/remind Abraham [Ibrahim] as well in the Book. Indeed, he was a righteous person, he was a prophet.

^42-45Once he said to his father: “O my father! Why do you worship those which do not hear, do not see and do not benefit you at all? O my father! Surely, a knowledge which did not come to you has come to me. Therefore, follow me so I may guide you to a straight path. O my father! Do not worship satan. Indeed satan disobeyed Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. O my father! Surely I fear that a punishment from Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] touches you and you become for satan a familiar who guides, protects and helps”.

⁴⁶His father said: “O Abraham! Do you turn away from my idols? If you do not desist, indeed I will stone you to death. Now, go away from me for a long while!”.

^47,48Abraham said: “Salam [health, peace, happiness…] be upon you, I will ask my Rabb for forgiveness for you. Surely, He is the One Who gives bounties to me. And I turn away from you and that which you worship from among those that are inferior to Allah. And I will invoke my Rabb. I expect that I will not be unhappy in my invocation to my Rabb”.

⁴⁹Then, when Abraham got away from his people and that which they worshipped from among those that are inferior to Allah, We bestowed him Isaac and Jacob. We made all of them prophets.

⁵⁰And We gave them bounties from Our mercy. And We made for them a great reputation of honor, righteousness.

⁵¹And mention/remind Moses as well in the Book. Indeed, he was purified. And he was a messenger, a prophet.

⁵²And We called out to him from the edge of the most blessed stage (the position of being messenger); while he was not a messenger, and brought him close for a special conversation; We made him a messenger. ⁵³And out of Our mercy, We gave him his brother Aaron as a prophet.

⁵⁴And mention/remind Ishmael in the Book. Indeed, he was true to his promise, he was a messenger, a prophet. ⁵⁵And he ordered his family/people around him Salah [supporting financially and spiritually; striving to enlighten the community] and zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established. And his Rabb was pleased with him.

⁵⁶And mention/remind Idris [Enoch] in the Book. Indeed, he was a righteous person, a prophet. ⁵⁷And We raised him to an high place.

⁵⁸So those were the prophets whom We guided and chose from the descendants of Adam, from those We carried with Noah, from the lineage of Abraham and Israel; those who were prophets to whom Allah bestowed blessings. When the Ayat of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] were recited to them, they fell in prostration, weeping, submitting .

(Maryam/ 41-58)

Verse 80:

⁸⁰And say: “My Rabb! Make me enter with a sound enterance and exit with a sound exit. And give me a helping authority from Yourself”.

This verse commands our Prophet to make a supplication that both indicates the approaching migration (hijra) and contains this warning for him: “Wherever you are and whatever your situation, you must pursue the truth. If you migrate from any place, it must be for the sake of truth, and wherever you go, you must go for the truth.”

مدخل صدق (MUDKHAL SIDQ) – مخررج صدق (MUKHRAJ SIDQ)

The expressions “mudkhal sidq” (entry in truth) and “mukhraj sidq” (exit in truth) in the supplication commanded to our Prophet actually carry very broad meanings. Therefore, it would not be wrong to say that these expressions can mean “entering and exiting the grave,” “beginning and completing the prophethood mission,” “starting and finishing prayer,” “commencing and concluding religious duties,” or “leaving Mecca and entering Medina.” Hence, it is possible to summarize the expression as meaning “beginning every matter with truth and concluding it with truth” for all affairs.

The phrase at the end of the supplication, “And give me a helping authority from Yourself” means “Give me strength and authority to reform this corrupted world and continue my mission, make one of the states my helper.” For eliminating polytheism and establishing monotheism and justice, material power is needed. The power required here is not aimed at possessing worldly blessings but is directed toward performing a deed in Allah’s way and in accordance with His pleasure. Therefore, desiring to obtain this power is not “worshiping the world” but rather “worshiping Allah.” If we remember, Prophet Solomon also asked Allah for powerful authority, not for his own benefit but to serve goodness:

³¹When he was presented full-blood and ambling horses in the evening; and he said; “³²I love the love of wealth, property, benefits for the remembrance of my Rabb.” –At the end, they went behind the curtain.- He said: “³³Bring them back to me!”. Then, he started to stroke their legs, necks.

(As-Sad/ 31-33)

Verse 81:

⁸¹And say: “Truth has come, falsehood has perished. Indeed, falsehood will perish”.

In this verse, our Lord commands the proclamation of this matter to the entire world: “The truth has now come. Henceforth, whatever the infidels do, they cannot harm the truth. For with the coming of truth, falsehood is destined to perish.”

This message has also been conveyed in other verses:

⁴⁹Say: “The Qur’an/the truth contained in the Qur’an has arrived. And falsehood can not start and can not repeat; now it can not do anything at all”.

(Saba’/ 49)

¹⁸Rather, We dash the truth upon falsehood and it destroys it. Then you see that the falsehood has perished. O woe to you for what you ascribe to Allah!

(Al-Anbiya/ 18)

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

(Al-Hadid/ 25)

Verse 82:

The passage beginning with this verse up to and including the 89th verse is a highly significant section that highlights some of the Qur’an’s distinctive features and serves as an exegesis of this surah’s 41st verse.

This verse mentions two attributes of the Qur’an: “healing” and “mercy.”

THE QURAN IS “HEALING”:

The Qur’an’s healing property relates not to physical illnesses but to mental ailments. For the Qur’an convinces minds, satisfies hearts by removing distress and depression, elevates people’s moral standards, thereby establishing societal order, peace, and tranquility. The emphasis that the Qur’an’s “healing” and “mercy” attributes are for believers stems from the fact that only believers benefit from the Qur’an.

Those who take the Qur’an as their guide and accept it as their book of law benefit from it by distancing themselves from false beliefs, superstitions, and condemned traits like hatred, malice, and envy. Consequently, they find healing from psychological, intellectual, and moral diseases and attain Allah’s mercy.

The Qur’an’s these attributes have also been highlighted in other verses:

⁵⁷O mankind! There has come to you from your Rabb a reminder, a cure for what is within the chests, a guidance and a mercy for the believers.

(Yunus/ 57)

⁴⁴And if We had made that Reminder/the Qur’an in a foreign language, they would definitely have said: “Why are its Ayat not explained in detail? Foreign language or Arabic!”. Say: “It is a guidance and a cure for those who believe”. And as for those who disbelieve, there is a heaviness in their ears. And that Reminder/the Qur’an is a blindness upon them. They are being called from a very distant place.

(Fussilat/ 44)

THE QUR’AN IS “MERCY”:

The Qur’an is the greatest “mercy” because it guides humans to the straight path they need, brings them to maturity, and encourages them to acquire knowledge by presenting the information necessary for a righteous life.

Unfortunately, the Qur’an’s nature as mercy and healing has also been distorted through fabricated narrations and false reports. As a result, misguided beliefs and opinions contrary to our Lord’s purpose in revealing the Qur’an have emerged—such as the notion that paper or similar objects inscribed with Qur’anic verses can cure physical illnesses. With this belief and acceptance, shameful practices have been adopted, like giving water blown upon with Qur’anic verses to drink in hopes of finding cures for incurable ailments. Such practices are completely baseless and oppose our Lord’s law: “I have created all things in truth.” The Qur’an is healing for hearts through its message and the life model it prescribes.

Verse 83:

⁸³And when We bestow favor upon man, he distances himself and stays away. And when evil touches him, he is in despair.

In this verse, our Lord declares that man fails to appreciate the blessings given to him, and when faced with deprivation, he immediately falls into pessimism, displaying complete ingratitude. This general human behavior also applies to the Qur’an, one of the greatest blessings. This ungrateful human type, whose character is outlined above, has also been addressed in other verses:

⁵¹And when We bestow favor upon man, he keeps his distance and turns away. But when an evil touches him, he is full of extensive supplication; he calls and invokes.

(Fussilat/ 51)

^6-8Certainly not as you think! Even though the return is to your Rabb, man certainly transgresses when he sees himself self sufficient.

(Al-Alaq/ 6-8)

^9-11And if We make those other than who have patience and do amendatory deeds – those are the ones for whom the forgiveness and the greatest reward are – taste a mercy from Us and then take it back, then they are indeed desperate, very ungrateful. And if We make him taste happiness after sadness has touched him, he definitely says: “Evil has left me”. Indeed, he is the one who is spoiled and arrogant.

(Hud/ 9-11)

^15-16And as for man, when his Rabb tests him, gives him honor and favors him, he says: “My Rabb has honored me”. But when his Rabb tests him and restricts his provision, he says: “My Rabb has humiliated me”.

(Fajr/ 15, 16)

^19-21Indeed, human was formed weak and ill-tempered; he bemoans when evil touches him. But, when good touches him/he is made wealthy, he prevents even a little help.

(Al-Ma’arij/ 19-21)

Verse 84:

⁸⁴Say: “Everyone acts in accordance with his disposition. In this case, your Rabb is the One Who knows better who is the most righteous in way”.

The expression شاكلته (shakilatihi) in the verse can be understood to mean “according to his disposition, according to his character, according to his intention, according to his religion, according to his sect,” and the phrasing in the verse points to this.

Accordingly, the message of the verse means: “If the soul is enlightened, virtuous, pure, and sublime – a lofty soul – then virtuous and precious deeds emanate from it. But if the soul is troubled, base, evil, misguided, and dark (zulmani), then evil and worthless actions proceed from it.”

²⁶Evil women are for evil men and evil men are for evil women; pure women are for pure men and pure men are for pure women/evil words and evil deeds suit evil people. And good words and good deeds suit good people. They are the ones who are away from what the slanderers say. For them is forgiveness and a noble provision.

(An-Nur/ 26)

In this verse, the warning and threat against the polytheists delivered in a gentle tone has also been conveyed in other verses with a challenging tone:

^121,122And say to those who do not believe: “Do your best! Surely, We do. Wait! Indeed, We wait”.

(Hud/ 121, 122)

Verse 85:

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

The concept of “ruh” (spirit) has until today attracted the interest of many people – religious or irreligious, Muslim or non-Muslim – and numerous books about the spirit have been written by both ignorant and knowledgeable individuals. These works generally address the following topics: What is the spirit? How many spirits are there? Where do spirits reside? Are spirit and soul the same thing? Is the spirit corporeal, created, energy, cosmic consciousness, angelic, or the essence of beings? Is the spirit transparent, crystalline, of delicate nature? Was the spirit or the body created first? Does the spirit die? Does the spirit return to the body in the grave? Do the spirits of the living meet with the spirits of the dead? Is everything formed from spirit? Is the spirit the power that provides life, movement, and perception? Are there different types of spirit – human, animal, and plant? With a mature spirit, is it possible to see the future, predict future events, or transcend time and space?

Beyond all these, these works about the spirit have also attempted to explain topics such as spirit summoning, telepathy, mediumship, yoga, true dreams, sorcery, magic, and reincarnation [transmigration of souls].

Both these questions and their answers have been examined by us in the analysis of Surah Qadr regarding how much they conform to the Qur’an, and the Qur’an’s approach to the spirit was clearly demonstrated. Therefore, we will not dwell on the subject here and recommend rereading the relevant section.

When the relevant section is read, it will immediately be recalled that the “ruh” mentioned in our subject verse refers to revelation, and that our Lord has given very little information to humans about revelation.

Verses 86-87:

⁸⁷We have not done this as a mercy from your Rabb. Surely, His bounties upon you are great.

In these verses that address the importance of the “revelation,” our Lord warns that – by His mercy – He may remove the revelation which He has graciously bestowed, if He so wills; but if He does so, it is humans who will suffer the consequences.

¹Ha/8, Mim/40.

^2,3The explicit book/the book which clarifies is the evidence that We have made it a reading in Arabic so you might use your reason.

⁴And surely, the Qur’an is very exalted in the main source that is with Us and it contains laws, it is incorruptible/prevented from corruption.

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

(Az-Zukhruf/ 1-5)

Although these words may at first glance appear addressed to our Prophet, the actual recipients are the infidels who claim that our Prophet fabricated the Qur’an or that someone else taught it to him. Here, they are being told that the Qur’an is the word of Allah: “Our Messenger did not fabricate the Qur’an himself, rather We bestowed it upon him as a favor. If We wished to take back the Qur’an from him, neither would the Prophet have the power to fabricate such a thing, nor would anyone be able to assist him in presenting such a perfect book.”

Verses 88, 89:

⁸⁹And indeed, We have diversified in this Qur’an for the people from every example. But, most of the people refused except concealing the truth/they persisted in denial.

The emphasis in verse 85 on “Wahy [Revelation] is of the affair of my Rabb” is expressed even more strongly in these verses. It is explained that even if all people—both known and unknown [whether in Mecca or elsewhere in the world]—were to come together, they could not produce such a miracle, as if challenging everyone by saying, “Go ahead, fabricate something similar, and you may even collaborate!”

Indeed, the Qur’an is such a miracle in terms of its language, style, the evidence it presents, its subjects, central themes, teachings, and the foretelling of the unseen(ghayb) that producing anything like it is beyond human capability.

The challenge here is directed at the foolish ones who claim that the Qur’an is the Prophet’s own fabrication. This challenge was not only issued during the Meccan period and in this verse but also in other verses and in Medina:

²³If you are in doubt about that which We have sent down to Our servant, then bring forth an independent division like independent divisions that We have sent down to Our servant and call upon all your witnesses from among those that are inferior to Allah, if you are truthful.

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

(Al-Baqara/ 23, 24)

And Hud/13, Tur/33, 34, Yunus/15, 16, 38, Sad/29, Zumar/27, 28, Fussilat/3, Zukhruf/2, 3, Anfal/31, 32.

The statement at the end of verse 89, “But, most of the people refused except concealing the truth/they persisted in denial” means that people stubbornly cling to disbelief. This stubbornness stems from their deep attachment to their own interests, comfort, and convenience.

⁵⁷And they said: “If we follow the guidance to the righteous path together with you, we will be driven out from our land”. Have We not established them in a secure place/Mecca¹⁸², where fruits of all crops were harvested and brought to them as a provision from Us? But most of them do not know.

(Al-Qasas/ 57)

¹²And at that time, the hypocrites and those in whose hearts is a disease; the ill-minded were saying: “Allah and His Messenger have promised us nothing but deception”.

¹³And when a group from among them said: “O the people of Yathrib/Medina! There is no place for you to stay, get back immediately”. And some of them asked the Prophet for his permission, saying: “Our houses are unprotected”. Yet their houses were not unprotected. They intended only to flee.

(Al-Ahzab/ 12, 13)

⁴³And when Our Ayat were recited to them as clear evidences, they said: “This is not but a man who only wishes to avert you from the gods that your ancestors worshipped”. And they said: “The Qur’an is nothing but an invented lie”. Infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “Indeed, this is nothing but an explicit magic”, when the truth came to them.

(Saba’/ 43)

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

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

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

⁵⁰And they said: “Why have not evidences/signs been sent down to him from his Rabb?”. Say: “Evidences/signs are only with Allah. I am only an explicit warner”.

⁵¹And is it not sufficient for them that We have revealed to you the Book that is recited to them? There is absolutely a mercy and a reminder in this for a people who believe.

⁵²Say: “Allah is sufficient as witness between you and me. He knows that which is in the heavens/universe and on the earth. Those who believe in falsehood and consciously deny/disbelieve in Allah; it is they who lose and suffer.

(Al-Ankabut/ 47-52)

THE QUR’AN EXPLAINS THE TRUTH IN EVERY WAY

The statement in verse 89, “And indeed, We have diversified in this Qur’an for the people from every example“, means that everything in the Qur’an is elaborated in detail, thoroughly examined, and the benefits and harms of all its established principles are explained with reasonable and logical justifications that everyone can accept.

Indeed, in the Qur’an, thousands of proofs from the horizons (afaq) and within themselves (anfus) are presented for the existence and oneness of Allah and the reality of the Hereafter. On the other hand, through the stories in the Qur’an, it is narrated how nations like Nuh, Ad, and Thamud, and tyrants like Pharaoh, who advanced in disbelief and rebellion, as well as prophets like Hud, Salih, Musa, and Isa, were tested with all kinds of trials. Thus, people are urged to reflect on these explanations in the stories, comprehend Allah’s way (Sunnatullah), and take lessons from what happened. Yet, despite all these explanations and admonitions, people have persisted in their infidelity.

Verses 90-96:

⁹⁴And what prevents the people from believing when the guidance/the Qur’an has come to them is only that they say “Has Allah sent a human as a messenger?”.

⁹⁵Say: “If it had been angels walking on the earth securely, We would certainly have sent down an angel as a messenger from the heavens/universe”.

⁹⁶Say: “Sufficient is Allah as a witness between you and me. Surely, He is the One Who knows inner, hidden sides of everything well, sees best to His servants.

In this group of verses, the reasons and pretexts put forward by the deniers for their denial are explained, and the infidels, who have actually been given the greatest of miracles, are being answered for the second time regarding their self-invented demands for miracles.

THE MESSENGER SENT TO HUMANS MUST BE A “HUMAN”

According to the information given in the Qur’an, the polytheists could not accept that the messenger sent to them was one of their own and never acknowledged that a human could be Allah’s messenger.

Our Lord has explained that messengers sent to humans must themselves be human because beings of the same kind are more inclined toward one another. The statement in verse 95, “If it had been angels walking on the earth securely, We would certainly have sent down an angel as a messenger from the heavens/universe” , emphasizes this principle of homogeneity, which anyone would readily accept upon reflection.

From the expression “guidance” in verse 94, it is understood that messengers, in addition to their duty of “conveyance” (tabligh), also have the duties of “clarification” (tabyin) and “admonition” (nasihat). Accordingly, the Prophet must strive to reform his community by educating them in accordance with the principles revealed to him while also working to block the paths leading to falsehood. In doing so, he must first apply the principles he conveys to his own life, setting a living example before society. For the possibility of the message being misunderstood can only be eliminated by adhering to these behavioral norms.

It is an evident truth that such duties among human communities can only be fulfilled by a human being. A messenger who lives among people to convey revelation to them, guides and corrects their way of life by sharing their daily struggles, and sets an example through his lifestyle to keep others away from errors must necessarily be a “human.” Had Allah sent an “angel” as a messenger to people, the only thing it could do would be to transmit the revelation. People facing an “angel” would never have the capacity to receive knowledge from it.

For these reasons, Almighty Allah has appointed as a messenger someone who feels what they feel, speaks their language, understands them in every aspect, and knows their limits of endurance – a “human” being – to warn people and give them admonition. This messenger, being the first to implement Allah’s message, will show others how to find the right path by setting an example. If people persist in their indifferent and wrong attitude, he will warn them and draw their attention to the impending disaster awaiting them.

However, this method of Allah in sending messengers – which sensible people would readily and peacefully accept – was met with astonishment by the polytheists. Both the institution of prophethood itself and the subject of “resurrection” proclaimed by the Prophet were rejected through foolish justifications.

While there was an expectation that messengers should be from among angels, the fact that they were always chosen from among humans has also been addressed in other verses of the Qur’an:

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

(Al-Furqan/ 7, 8, 20)

¹⁶⁴Indeed, Allah did a great favor to the believers by having sent them a prophet from among them who recited them His Ayat, purified them and taught them the book and the laws, rules and principles that are set forth to prevent injustice, corruption and chaos. But they had been in an explicit astray before.

(Ali-Imran/ 164)

¹²⁸Surely, there has certainly come to you a messenger from among you who grieves when you are in distress, who is concerned over you, who is very compassionate only to the believers, who provides easiness, who is very merciful.

(At-Tawbah/ 128)

^150,151And wherever you are, turn your face towards Masjid al-Haram/the untouchable educational institution immediately. And you, wherever you are, turn your faces towards it as I have sent you a messenger from among you so he may recite the Ayat to you, purify you, teach you the book and the laws, rules and principles that are set forth to prevent injustice, corruption and chaos and teach you that which you do not know, so there will be no proof against you –except for those who do wrong; act against their own good by associating others with Allah-, and so I may complete My favor upon you and so you may follow the righteous path. Then, do not fear them in awe with respect, love, knowledge, fear Me in awe with respect, love, knowledge.

(Al-Baqara/ 151)

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

⁹If We had made the prophet an angel, We would still have made him in a man shape and they would have fallen in doubt like they did anyway.

(Al-An’am/ 8, 9)

²Is it strange to them that We have revealed to a wise man from among them, saying: “Warn the people and give those who believe the good tidings that they will definitely have pleasant incomings, happy life [qadama sidq]¹⁹⁸ with their Rabb”? Infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “Indeed, this messenger is a scholar that speaks fascinating words/this book is a fascinating, influential knowledge”.

(Yunus/ 2)

Other nations too objected to the messenger being one of their own:

²³Thamud denied those warnings too; they said: “^24,25A single man among us, will we follow him? If we do so, we will definitely be in an astray and madness. Has the Reminder; the Book been left to him from among us? No! Rather, he is a liar and arrogant”.

²⁶They will know tomorrow who is liar, who is arrogant. ^27,28Indeed, We will command them as a duty for them to establish social support institutions⁸³and maintain them.

(Al-Qamar/ 23-26)

⁶This punishment is because when their messengers came to them with clear evidences, they used to say: “Will a human guide us?” and they disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb and turned away. Allah has shown that He is free of need. Allah is free of need, is the One Who is the most praiseworthy.

(At-Taghabun/ 6)

⁴⁷Then they said: “Will we believe in these two humans who are like ourselves while their people are in servitude to us?”.

(Al-Mu’minun/ 47)

¹⁰Their messengers said: “Is there insufficient knowledge about Allah Who created the heavens/universe and the earth from nothing, invites you to forgive your sins and delays you until the end of a predetermined term?”. They said: “You are only a human like us and you wish to avert us from what our ancestors worshipped. Then bring us an explicit proof!”.

(Ibraham/ 10)

The statement in verse 96, “Sufficient is Allah as a witness between you and me“, means: “Allah is aware of all my efforts to reform you and all your efforts to hinder my mission. His testimony is sufficient, for He will give the final judgment.”

The matters that our Lord has outlined in the Qur’an – both as objections directed at His messenger personally and as various miracle expectations of the polytheists – are reflected in the following narrations where certain events are recounted:

THOSE WHO DEMANDED MIRACLES

Ibn Jarir al-Tabari narrates: Abu Kurayb reported to us… from Ibn Abbas, who said: One evening after sunset, two sons of Rabi’a—Utba and Shayba—along with Abu Sufyan ibn Harb, a man from Banu Abd al-Dar, Abu’l-Bakhtari from Banu Asad, al-Aswad ibn al-Muttalib ibn Asad, Zam’a ibn al-Aswad, al-Walid ibn al-Mughira, Abu Jahl ibn Hisham, Abdullah ibn Abi Umayya, Umayya ibn Khalaf, al-As ibn Wa’il, and the two sons of al-Hajjaj from Banu Sahm—Nubayha and Munabbih—gathered together. They said: “Send a delegation to Muhammad to speak with him, debate him, and refute him, so that you will have no excuse left.”

So they sent a delegation to the Prophet and said: “The nobles of your people have gathered to speak with you.” The Messenger of Allah (s.a.) thought there might be a change in their stance regarding accepting the truth, so he hurried to them. The Prophet deeply desired and hoped for their guidance, and their opposition weighed heavily on him. When he arrived, he sat among them.

They said: “O Muhammad, we have called you so that we may have no excuse left. By Allah, we know of no Arab who has brought something worse to his people than what you have brought to yours. You have insulted our forefathers, ridiculed our religion, dismissed dreams as foolishness, reviled our gods, and divided our community. There is no evil you have left untouched in every matter between us. If your purpose in bringing this message is to gain wealth, we will gather our wealth for you until you become the richest among us. If you seek honor, we will make you our chief. If you desire kingship, we will crown you. If what you claim to see—what comes to you—is from a jinn (as it may be), then we will spend our wealth to find you a physician until you are cured, and we will consider you excused.”

The Messenger of Allah (s.a.) replied: “There is nothing in me of what you have said. I have not come to you seeking your wealth, nor honor among you, nor kingship. Rather, Allah the Most High has sent me to you as a messenger. He has revealed a Book to me and commanded me to give you glad tidings and warnings. So I have conveyed my Lord’s message to you and advised you. If you accept what I have brought, it will be your share in this world and the Hereafter. But if you reject it, I will patiently await Allah’s decree, and in the end, He will judge between me and you.” Or the Messenger of Allah (s.a.) said words to that effect.

They said: “O Muhammad, if you do not accept what we have proposed to you, then know this: No one among people will find themselves in a more constrained land, with fewer possessions, or in a more difficult livelihood than what we can make for you. So ask your Lord—the One who sent you with what you claim—to move these mountains that confine us and level our land. Let Him cause rivers to gush forth in it like those in Iraq and Syria. Let Him bring back our ancestors who have passed away—including Qusayy ibn Kilab, for he was a truthful elder—so we may ask them about your claims and see whether you speak truth or falsehood. If you fulfill our requests and they confirm your truthfulness, we will then believe in you, acknowledge your status before Allah, and accept that you are indeed a messenger sent by Allah as you claim.”

The Messenger of Allah (s.a.) replied: “I was not sent as a prophet for this purpose. I have come only to deliver what Allah has given me. I have conveyed to you the message with which I was sent. If you accept it, this is your share in this world and the Hereafter. But if you reject it, I will patiently submit to Allah’s decree until He judges between me and you.”

They said: “If you will not do what we ask, then restrain yourself and ask your Lord to send us an angel who will testify to your truthfulness, so we may refer to him regarding your claims. Also ask your Lord to create for you gardens, palaces, and treasures of gold and silver so that you need not pursue what we suspect you seek—for you stand in marketplaces and strive for livelihood like us. Then we will know you truly have status with your Lord and possess superiority. If you are indeed a messenger as you claim…”

The Messenger of Allah (s.a.) responded: “I will not do this. I am not one to ask my Lord for such things, nor was I sent to you as a prophet for this purpose. Allah has sent me only as a bearer of glad tidings and a warner. If you accept what I have brought you, this is your portion in this world and the Hereafter. But if you reject it, I will patiently submit to Allah’s decree until He judges between me and you.”

They said: “If your Lord is truly capable of all things as you claim, then bring down the sky upon us. For unless you do this, we will never believe in you.” The Messenger of Allah (s.a.) replied: “This matter rests with Allah. If He wills, He may do so for you.”

They said: “As for your Lord knowing that we would sit with you, ask you what we wish to ask, and make our requests – that He informed you we would come to you with our appeals and warned what He would do if we didn’t believe – we have heard that a man in Yamama called Rahman tells you all these things. By Allah, we will never believe in Rahman! Now Muhammad, you have no excuse left to give us. By Allah, we will not leave you alone for what you’re doing. Either you will destroy us, or we will destroy you…”

Some among them said: “We worship the angels who are Allah’s daughters.” Another group said: “We will not believe in you unless you bring Allah before us with His angels.”

When they spoke thus, the Messenger of Allah (s.a.) stood up to leave. His cousin Abdullah ibn Abi Umayya – son of Atika bint Abdulmuttalib – rose with him and said: “O Muhammad, your people have made their statements to you and you accepted none. Then they asked you for certain signs to verify your status with Allah, which you didn’t provide. Then they demanded you bring immediately the punishment you threaten. By Allah, I will never believe in you unless you climb to heaven by ladder while I watch, then return with four angels bearing an open scroll testifying to your claims – and even then, I think I still wouldn’t believe you.” Then he left.

The Messenger of Allah (s.a.) departed sorrowfully for home, for he had hoped they might believe when they called him. But seeing them turn away from faith grieved him deeply.

Ziyad ibn Abdullah al-Bakka’i narrates this account in the same manner from Ibn Ishaq. Ibn Ishaq states: “This was related to me by some scholars of knowledge, including Said ibn Jubayr and Ikrimah, through Abdullah ibn Abbas.” He then mentions the same narration.

Allah the Almighty knew that if these infidels had genuinely sought guidance in that gathering, He would have granted their requests. However, since He was fully aware that they made these demands solely out of stubborn disbelief, He said to His Messenger: “If you wish, We could grant them what they ask for—but should they persist in disbelief afterward, We would punish them as We have never punished anyone in all creation. Or if you wish, the door of repentance and mercy may be opened for them.” The Prophet replied, “No, I desire that the door of repentance and mercy be opened for them.” This aligns with the hadith narrated from Abdullah ibn Abbas and Zubayr ibn Awwam in verse 59.

In Surah al-Furqan, Allah says:
“They say, ‘What sort of messenger is this who eats food and walks in the markets? Why was no angel sent down to accompany him as a warner? Or why is no treasure given to him, or a garden from which he may eat?’ These wrongdoers say to the believers, ‘You follow none but a bewitched man.’ See what comparisons they make for you! They have gone astray and cannot find the right path. Blessed is He who, if He wills, can give you better than what they ask for—gardens beneath which rivers flow, and palaces. But they have denied the Hour, and for those who deny the Hour, We have prepared a blazing Fire.” (al-Furqan 7-11)

They said, “We will never believe in you unless you cause a spring to gush forth from the earth.” The word “yanbu’a” in this noble verse means “a flowing spring.” They demanded a spring flowing in the land of Hijaz. Indeed, this would have been easy for Allah—had He willed, He could have done it and granted all they asked. Yet Allah knew they would still not turn to guidance. As Allah the Almighty states regarding such people:
“Indeed, those against whom your Lord’s decree has been passed will never believe—even if every sign were to come to them—until they see the painful punishment.” (Yunus 96-97)
Another noble verse states:
“Even if We sent down angels to them, made the dead speak to them, and assembled every sign before them, they would still not believe unless Allah wills. But most of them are ignorant.” (al-An’am 111)

They further challenged: “Or, as you claim, make pieces of the sky fall upon us!” (You warn us that on Judgment Day, the sky will split apart and collapse—so hasten it and drop fragments of the sky upon us now.) This demand mirrors their earlier statement: “O Allah! If this is truly from You, rain down stones upon us from the sky!” (al-Anfal 32). Similarly, the people of Shu’ayb (peace be upon him) demanded the same, saying: “If you are truthful, then make a piece of the sky fall upon us!” (ash-Shu’ara 187). Consequently, Allah punished them with the torment of the “Day of the Canopy”—a truly immense punishment.

As for the Prophet of repentance, sent as mercy to all worlds, he prayed for them to be granted respite, hoping that Allah might raise from their descendants a generation who would worship Him without associating partners. And so it came to pass: some of those very individuals later embraced Islam and attained high ranks in faith. Even Abdullah ibn Abi Umayya, who had uttered those harsh words, ultimately submitted fully to Islam and returned to Allah, the Mighty and Majestic.

They also mocked: “Or unless you possess a house of gold!” Abdullah ibn Abbas, Mujahid, and Qatadah explain that “zuhruf” here refers to gold. In Abdullah ibn Mas’ud’s recitation, the verse reads: “Or unless you ascend to heaven—while we watch—by means of a ladder!” ^[42]

Verses 97, 98:

As is known, our Lord in His mercy has sent down scriptures, dispatched messengers, and tirelessly warned mankind—the recipients of such blessings as reason. Despite this divine grace, those who persist in misguidance and deny the clearly explained verses through various rhetorical twists will inevitably face their punishment. This principle, previously mentioned in numerous verses, is reiterated here once again.

Allah guides only those who seek His guidance, while permitting those who choose to deviate from His path to go astray. No one has the power to guide those whom Allah has closed the gates of guidance against—for they are deprived of guidance due to their stubbornness and insistence on error, becoming unable to see, hear, or speak the truth. In reality, such people are deprived of guidance as a direct consequence of the sins they themselves have committed. As the verse declares, because they chose to live in this world as blind, deaf, and mute [to truth], they will be resurrected on the Day of Judgment in the same state: blind, deaf, and mute.

^26,27Surely, Allah does not hesitate to present as an example a mosquito or that which is even smaller. Those who believe know that it is the truth, it is from their Rabb. The infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb say: “What did Allah intend to say with such an example?”. Allah leads astray many with the examples He presents and guides many with them. Allah leads astray only those who promise and make covenant and then break their promises that they made to Allah, those who break that which Allah has ordered them to unify; the unity of faith-good deeds and those who cause corruption on the earth, those who have gone astray from the righteous path. They are the ones who lose.

(Al-Baqara/ 26, 27)

¹⁰⁴Surely, there has come upon you from your Rabb the information that will open your eyes, make you follow the righteous path. Then, whoever sees the truth, its benefit is for himself and whoever is blind, its harm is for himself. I am not a watcher upon you!”

(Al-An’am/ 104)

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

(Qaf/ 29)

²⁹Indeed, this is a reminder. And whoever wills may take a path towards his Rabb.

(Al-Insan/ 29)

^27,28This is nothing except a reminder to the worlds; for those among you who want to take the right course.

(At-Takwir/ 27, 28)

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

(Al-Baqara/ 171)

And (references to) Mulk/22, Qamar/48, Kahf/53, Furqan/12, 13.

Verse 99:

In this verse, the polytheists are reproached for neither seeing nor reflecting that Allah, who created the heavens and earth, certainly has power to recreate. This statement simultaneously demonstrates that the polytheists did possess belief in Allah. However, this belief was neither pure nor harmonious with other fundamental tenets of faith, a condition also addressed in other verses:

²⁵Indeed, if you asked them: “Who formed the heavens/universe and the earth?”, they would surely say, “Allah!” Say: “All praise is to Allah; no one else may be praised!” Actually, most of them do not know.

(Luqman/ 25)

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

(Al-Mu’min/ 57)

³³Have they not seen/thought about that Allah, the One Who formed the heavens/universe and the earth and did not get weary in their formation, is able to resurrect the dead? Yes, indeed, He is the One Who is competent over everything.

(Al-Ahqaf/ 33)

⁸³Then, Allah Who has the possession and the dominion of everything in His hands is purified from all deficiencies. And only to Him you will be returned”.

(Ya Sin/ 83)

Verse 100:

This verse references the innate characteristic of “stinginess” in human nature, stating that even if one possessed the entire universe, they would still behave miserly. Indeed, humans are inherently stingy because they were created in need. A needy being loves what satisfies their needs and clings to these things. What humans reluctantly spend are typically things they deem unnecessary for themselves. Some expenditures they do make are motivated by desires to show off to others, hoping to gain admiration, praise, or thanks – intangible pleasures. Such spending cannot be considered true generosity, as it seeks replacement through material or immaterial returns. True generosity (jud) is spending without expecting worldly compensation – spending solely for Allah’s sake while seeking reward only from Him. This is why generosity is a moral virtue unique to faithful believers. The innate human trait of stinginess can only be reduced and transformed into generosity through proper faith-based education.

The inherent stinginess in human nature has also been addressed in other verses:

⁵³Or do they have a share of the dominion of the world? If this was the case, they would not give the people even a speck of a date seed.

(An-Nisa/53)

^19-21Indeed, human was formed weak and ill-tempered; he bemoans when evil touches him. But, when good touches him/he is made wealthy, he prevents even a little help.

(Al-Ma’arij/19-21)

The verse in question also contains a reference to the divine principle mentioned in verse 55 regarding prophets – that “And certainly, We have favored some of the prophets over some others” For refusing to acknowledge someone’s superiority despite clear evidence is itself a form of stinginess. The Meccan polytheists rejected our Prophet’s messengership despite tangible proofs, thus demonstrating stinginess by refusing to accept his superiority over them.

From this perspective, the verse’s meaning may be understood as follows: “Those who are too stingy to acknowledge another’s superiority cannot be expected to show generosity in spending for others, even if they possessed all of Allah’s treasures.”

Verses 101-104:

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

¹⁰⁴And then We said to Israelites: “Dwell on this land! And when the promise concerning Akhirat [Afterlife] comes, We will bring you forth and gather”.

The verses in question refer back to the passage about the Children of Israel at the beginning of the surah, briefly reminding [readers] of all their narratives in concise form and urging lessons to be drawn from these accounts. This group of verses also serves as a third response to the polytheists’ demands for miracles. It is as if they are being told:

“Nine miracles of the kind you demanded were shown to Pharaoh and his followers before you. They too, just like you, called the messenger ‘bewitched’ and ‘possessed,’ declaring they would never believe in Moses unless they saw Allah openly. You know what ultimately befell them when they persisted in denial after witnessing the miracles We sent, and when they attempted to expel Moses and the Children of Israel from their land. If you continue down this path, you will meet the same fate and face destruction.”

The details of the events concerning Moses mentioned in these verses are found in A’raf (verses 103-162) and Ta Ha (verses 42-82).

The number “nine” in verse 101 may denote an exact count, but in classical Arabic—like the numbers seven, seventy, or a thousand—it can also signify abundance. Thus, the verse can be understood both as indicating that “many” signs were given to the Prophet Moses and that “nine specific” miracles were granted.

THE NINE MIRACLES GIVEN TO PROPHET MOSES:

The number “nine” mentioned in verse 12 regarding the nine signs can be understood in two ways:

A) As a metaphor for abundance: For the Children of Israel were shown more than nine signs/miracles. These can be summarized as follows:

MIRACLES MANIFESTED IN MOSES’ LIFE

BEFORE PROPHETHOOD:

Birth in hostile circumstances
His mother placing him in the river
Discovery by Pharaoh’s family
His mother being appointed as his wet nurse
Upbringing in the palace
The murder incident and subsequent flight to Midian
Training in Midian
Receiving revelation while leaving Midian

DURING PROPHETHOOD:

First revelation
Appointment of Aaron as vizier
Going to Pharaoh with fear
Protection from Pharaoh’s harm
Submission/conversion of the scholars
Struggles with Pharaoh (from al-A’raf)

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.

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.

(Al-A’raf/ 132-137)

AFTER THE EXODUS:

Crossing the river
Deliverance from famine
Worship of the golden calf
Bringing the tablets, etc.

B) What is meant here is that nine of the Ten Commandments in the Torah were written as signs.
In the Jewish Torah, the commandments “You shall have no other gods before Me” and “You shall not make for yourself a carved image” are mentioned as two separate commandments, while the Samaritan Torah combines them into one commandment. Thus, including “You shall not covet your neighbor’s house,” the commandments number ten in the Jewish version and nine in the Samaritan version. ^[43]

Verse 104, in our view, also contains glad tidings about our Prophet’s conquest of Mecca. For the people of Mecca, like Pharaoh, sought to expel our Prophet from his homeland. Verse 104 reminds us that Moses and the Children of Israel were ultimately settled in the very land from which they were to be expelled, warning that the same could happen to the Meccans. Indeed, this is exactly what came to pass.

Verses 105, 106:

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

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

These verses return to the subject of the Qur’an, declaring that it has been revealed by Allah with truth. The expression “revealed with truth” means that the Qur’an contains neither deficiency nor excess – that nothing non-divine has been permitted to mix with it, and that it has been and will remain protected. That the Qur’an is Allah’s revelation is stated in Surah Nisa as follows:

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)

Following this declaration, attention turns again to the Messenger, reminding him that he was appointed only as a “bearer of glad tidings” and “warner”, while instructing him how to present the Qur’an. Accordingly, just as the Qur’an was revealed piece by piece [najm by najm] in accordance with circumstances, it must also be recited and explained piece by piece [najm by najm], without mixing, in the order of its revelation, to be truly beneficial.

The Qur’an was revealed in response to people’s questions and requests, and according to unfolding events, thereby increasing their insight. For this synchronous revelation – aligned with events and the questions in people’s minds – added to the Qur’an’s eloquence (fasaha) its function of announcing the unseen. With every answer and solution the Qur’an provided, people’s perspectives, knowledge and understanding grew ever greater as they learned realities through lived experience.

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

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

(Al-Furqan/ 32, 33)

⁴While conveying the Qur’an that is revealed to you, put in order properly!

(Al-Muzzammil/ 4)

Verses 107 – 109:

¹⁰⁹And they fall upon their chins, crying. And the Qur’an increases their respect and humility.

If one observes carefully, since verse 85, the central theme—apart from the convincing responses given to deniers who demand miracles with baseless excuses—has been the Qur’an. In these verses as well, both the deniers of that time and people of all eras are addressed, declaring that when the Qur’an is recited, knowledgeable people do not and will not behave like the ignorant.

Those described by our Lord as “those who were given knowledge before“, according to a narration from Mujahid, refer to a group from the People of the Book—such as Zayd ibn Amr ibn Nufayl, Waraqa ibn Nawfal, and Abdullah ibn Salam—who would immediately prostrate in submission upon hearing the verses revealed to our Prophet. ^[44]

When comparing the state of this group, “those previously given knowledge,” with that of the Meccan polytheists mentioned in verses 41 and 82—whose hatred was said to increase upon hearing the Qur’an—the following conclusion is reached: The Qur’an intensifies the oppression of the infidels while deepening the reverence of the knowledgeable.

The sensitivity displayed by people of knowledge in the face of the Qur’an has been demonstrated many times in the Qur’an itself:

⁸²And you will find those Jews and those who associate others with Allah are the most severe in animosity against those who believe. And you will find those who say, “We are Nazarene/Christians” are the closest in affection to those who believe. This is because there are monks and ideal people among them and they are not arrogant.

^83,84And when they listen to the Qur’an that has been revealed to the Messenger, you see their eyes become filled with tears because of that they have recognized that it is the truth. They say: “O our Rabb! We have believed so write us among the witnesses!” and “And why should we not believe in Allah and that which has come to us from the truth while we hope that our Rabb would admit us with the people of the righteous!”.

(Al-Ma’idah/ 82- 84)

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

¹¹⁵And whatever they do of good will never be hidden/left unrecompensed. And Allah is the One Who knows best those who have entered under the guardianship of Himself.

(Ali-Imran/ 113-115)

¹⁹⁹And indeed, among the People of the Book are those who believe in Allah, what has been revealed to you and what was revealed to them –as the ones who respect Allah sincerely-. They do not exchange the Ayat of Allah for a price. They are the ones whose reward is with their Rabb. Indeed, Allah is the One Who is swift in accounting.

(Ali-Imran/ 199)

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

(Al-Ahqaf/ 10)

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

(Al-An’am/ 114)

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

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

(Al-Qasas/ 52, 53)

Verse 110:

This verse begins with the command “Say!”, indicating it is in response to someone. According to one account of its revelation (asbab al-nuzul), this verse was revealed when the polytheists – who did not understand the meaning of “al-Rahman” – said: “Muhammad tells us to worship and supplicate only to Allah, yet he himself invokes ‘O Rahman!’ as if praying to someone other than Allah.” Another account states it was revealed in response to Jews who remarked: “We see a name frequently mentioned in the Torah also appearing in the Qur’an,” referring specifically to “al-Rahman.”

However, beyond being a response, the verse also conveys that “the specific words used when turning to Allah are unimportant.” For all beautiful names belong to Allah, and it matters not which one is used in supplication. Therefore, there is no issue with using “Tanri” (Turkish), “Chalap” (Turkic), “God,” “Khuda” (Persian), or “Yazdan” (Kurdish) instead of “Allah.” Nevertheless, most supplications cited in the Qur’an invoke Allah using the attribute “Rabb” (Lord).

Regarding the Most Beautiful Names (al-Asma al-Husna), detailed explanations exist in the analysis of Surah al-A’raf, while some of Allah’s finest names are collectively mentioned in Surah al-Hashr:

²²He is Allah except whom there is no deity. He is the One Who knows the unseen and the seen. He is the One Who shows great mercy on the earth to all living beings that He created, the One Who is the possessor of vast mercy.

²³He is Allah except whom there is no deity. He is the One Who is the ruler of all universe, the pure, away from all kind of evil and deficiencies; the perfection, the One Who assures, oversees, protects, confirms and the One Who is reliable, the most exalted, very powerful, the most honorable, the invincible/the subduer, the One Who compels what he wishes, the One Who is supreme, sublime, the One Who provides for the needs, amends the affairs, gives a remedy, the One Who is the only in greatness and exaltedness; the One Who shows his greatness in all things and all events. Purified is Allah from all that which they associate with Him.

²⁴He is Allah Who forms, creates perfectly, fashions all things. The best names are only for Him. That which is in the heavens/universe and on the earth purifies Him from all deficiencies. And He is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

(Al-Hashr/ 22-24)

The final sentence of the verse commands adherence to the middle path – as in all matters – including “social support,” neither desiring salah[supporting financially and spiritually; striving to enlighten the community] to be performed hypocritically nor abandoned out of fear.

Verse 111:

The surah, which begins with addressing our Prophet’s appointment to messengership, concludes with a duty assignment to him, where this final verse asks him to once again declare that “all praise belongs exclusively to Allah” and to glorify Him as much as possible.

The explanation stating “Who has no partners in possession and in dominion, Who does not need a helper out of weakness” makes reference to both past and contemporary polytheists. For they believe that Allah has appointed various helpers and representatives – such as Qutb, Qutb al-Aqtab, Qaws, Qaws al-A’zam – as friends, viziers, or advisors to assist Him in governing His dominion. This belief necessitates accepting that Allah is powerless and in need of assistance in managing His kingdom, thus requiring lieutenants to support Him in His divinity.

The phrase “helper out of weakness” serves to honor Allah’s servants who are ansarullah (helpers of Allah) and awliyaullah (friends of Allah), while also serving the purpose of testing.

….Thus, if Allah had willed, He would surely have maintained justice by recompensing them. But this is so to test you with each other. And as for those who are killed/kill/fight in the path of Allah; Allah will never waste their deeds. Allah will guide them, amend their conditions and admit them to Jannah [Heaven/Paradise] which He has made known to them.

(Muhammad/ 4)

Through the explanation in the surah’s final verse, these deviant beliefs of the polytheists are rejected, emphasizing tawhid (monotheism) by conveying that Allah has no need for either honorable beings appointed as regional administrators over His dominion nor for subsidiary deities delegated authority in various matters. For He is matchless and without equal – the sole Creator of all things, fully capable of governing all His creation without any partner or supporter.

Allah knows best the truth.

^[1] (Razi, el-Mefatihu’l-Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)

^[2] (Sahih-i Bukhari, 21 books, Chapter 1, Hadith number 1: Volume 3/1130)

^[3] (Sahih Bukhari, Book 21, Hadith No. 8)

^[4] (Extensive information is available in Azraqi.)

^[5] This narration appears in the Kitab al-Anbiya section of Sahih al-Bukhari, under numbers 40 and 98, also from Abu Dharr, but with different final narrators. The name “Al-Masjid al-Aqsa” is also mentioned in the texts there.

^[6] (Ana Britannica, v:16, p:234)

^[7] (Ana Britannica, v:9, p:340)

^[8] (Prof. Ibrahim Canan; Hadis Ansiklopedisi, Kutubu Sitte, v:17, p: 95)

^[9] (Prof. Ibrahim Canan; Hadis Ansiklopedisi, Kutubu Sitte, v:17, p: 96)

^[10] (Prof. Ibrahim Canan; Hadis Ansiklopedisi, Kutubu Sitte, v:17, p: 26, 27)

^[11] (Prof. Ibrahim Canan; Hadis Ansiklopedisi, Kutubu Sitte, v:2, p: 154)

^[12] (Prof. Ibrahim Canan; Hadis Ansiklopedisi, Kutubu Sitte, v:2, p: 157)

^[13] (Prof. Ibrahim Canan; Hadis Ansiklopedisi, Kutubu Sitte, v:2, p: 157)

^[14] (Ana Britannica, v:19, p:420)

^[15] (Ana Britannica, v:22, p:304, 305)

^[16] (Ana Britannica, v:19, p:411)

^[17] (Ana Britannica, v:1, p:32)

^[18] (Taju’l-Arus; v:14 p:179–186, Lisanu’l-Arab; v:2 p:664–673, Mufredat; v:137, 138)

^[19] (Tebyinu’l-Kur’an)

^[20] (Muqatil)

^[21] (Zemahsheri; Keshshaf)

^[22] (Exodus, Chapter 3, 7-12)

^[23] (Derveze; Tefsiru’l-Hadis)

^[24] Leviticus Chapter 26:

^[25] (Lisanu’l-Arab, v.4, p. 148, 149 “rshd”item)

^[26] (Razi, el-Mefatihu’l-Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)

^[27] (Lisanu’l-Arab; v.1, p. 361, “bzr” item)

^[28] (Lisanu’l-Arab, v.8, p. 360, 361)

^[29] (Lisanu’l-Arab, v.6, p. 494- 496)

^[30] (Kurtubi; el-Camiu li Ahkami’l-Kur’an)

^[31] (Ibn Ishak; Siret)

^[32] (Kurtubi; el-Camiu li Ahkami’l-Kur’an)

^[33] (Kurtubi; el-Camiu li Ahkami’l-Kur’an)

^[34] (Ibn Cerir, Ibn Kesir and Kurtubi)

^[35] (Razi, el-Mefatihu’l-Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)

^[36] (Razi, el-Mefatihu’l-Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)

^[37] (Razi; el-Mefatihu’l-Gayb)

^[38] Taj al-Arus v. 13, p. 560-561 and Lisan al-Arab , v. 3, p. 398-399

^[39] Lisan al-Arab, v. 5, p. 589

^[40] Lisan al-Arab, v. 9, p. 31-32

^[41] Lisan al-Arab, v. 8, p. 658-660

^[42] (Kurtubi, el-Camiu li Ahkami’l-Kur’an, Ibn-i Kesir, Ibn-i Hisham; es-Siretu’n-Nebeviye, 1, 236-238)

^[43] (Baki Adam, Yahudi Kaynaklarına Göre Tevrat, p. 104-105; HHT, Noseah SHomroni, Shemot, 20:10)

^[44] (Razi, el-Mefatihu’l-Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)