52. SURAH HUD – Presentation of Islam and Quran

INTRODUCTION SURAH HUD

The surah takes its name from Prophet “Hud” (هود), whose story is narrated in verses 50-60, and was revealed in Mecca as the 52nd in order. However, classical sources claim that verses 12, 17, and 114 were revealed in Medina. ^[1]As in Surah Yunus, this surah also focuses on fundamental topics such as the Quran, tawhid (monotheism), belief in the hereafter, and the institution of prophethood. It provides answers to the polytheists’ questions and objections regarding these matters, recounts instructive stories of past prophets and their communities, and reminds us of Allah’s fundamental principle regarding the belief in tawhid.

Meaning of verses:

^1-4Alif/1, Lam/30, Ra/200. This Qur’an is a book, which contains the laws, rules and principles/that is prevented from being corrupted in order to ensure that you worship none other but Allah; only worship Allah, and to prevent you from doing wrong; acting against your own good by associating others with Allah and to prevent chaos; and also, which is explained in detail by the One Who is the best law maker, the One Who precludes corruption best/makes incorruptible, the One Who knows best inner/hidden sides of everything: “Indeed, I am a warner and the bringer of good tidings for you from Him. And ask your Rabb for forgiveness and repent to Him so He may let you enjoy until the end of a predetermined term. And so that He may give bounties to every person who has the virtue. And if you turn away, I fear the punishment of a great day which is against you. Your return is only to Allah. And He is the One Who is competent over everything”.

⁵Open your eyes! Surely, they try every way, suffer to hide from the Messenger/the revelation. Open your eyes! Allah knows that which they conceal, that which they disclose when they cover themselves with their coverings. Indeed, Allah is the One Who knows best what is within hearts.

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

⁷And it is Allah Who formed the heavens/universe and the earth in six steps to test which of you would do better deeds. Universe was water/liquid first; His throne was upon water/liquid; Allah was the One Who dominated, planned and implemented at that phase as well. – And if you say to them “Indeed, you will be resurrected after you die”, those infidels; those who have consciously denied the divinity of Allah and the fact that He is Rabb will definitely say to you: “This is nothing but an explicit magic/magician”.

⁸And if We postpone the punishment from them until a people with a leader emerges from them, then they will say: “What does prevent it?”. Open your eyes! That punishment will not be averted from them on the day it comes to them. And that which they ridiculed will encompass them.

^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.

¹²Now you would abandon some of what has been revealed to you because they say: “Why is not a treasure sent down for him or why does an angel not come with him?” and that’s why your breast is strained. You are only a warner. Allah is the One Who arranges everything pursuant to a schedule and implements this schedule by supporting, maintaining it.

¹³They actually say: “He has invented it himself”. Say: “Then, if you are among those who are truthful, bring forth similar ten independent divisions, even if it is invented and call those whomever you can from among those that are inferior to Allah”.

¹⁴And thereupon, if they do not respond to you, then know that the Qur’an has been revealed only with the knowledge of Allah. And there is no deity except Him. Will you become Muslims now?

³⁵Or they say: “He has invented it”. Say: “If I have invented it, its sin is upon me. But I am away from the sins that you have committed”.

¹⁵Whoever desires simple worldly life and its adornments, We give him herein fully the recompense of what he does. And they will not be deprived therein at all.

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

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

^18,19And who can do more wrong; act more against his own good than the one who invents a lie about Allah? Those will be presented to their Rabb and witnesses will say: “Those are the ones who lied about their Rabb”. Open your eyes! The curse/deprival of mercy of Allah is upon those who do wrong; act against their own good by striving to lead people astray from the path of Allah and seek to make that path deviant and who do not believe in Akhirat [Afterlife].

²⁰And they will not incapacitate on the earth. They do not have familiars who protect, guide, help from among those that are inferior to Allah. The punishment will be multiplied for them. They could not bear to heed to revelations and they did not see. ²¹Those are the ones who will lose themselves. And that which they invented will depart from themselves and vanish. ²²No doubt, indeed these are the ones who will lose the most/suffer the most in Akhirat [Afterlife] as well.

²³Indeed, those who have believed, who have done amendatory deeds and who are committed to their Rabb with their deep respect and humility, they are the companions of Jannah [Heaven/Paradise]. They will abide therein eternally.

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

^25,26And indeed, We sent Noah as a messenger to his people: “Truly, I am an explicit warner for you. Do not worship anyone but Allah! I fear the punishment of a painful day about you”.

²⁷Then the chiefs among the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb of his people said: “We see you only as an ordinary human like us. We see that noone except the lowest ones of us who are narrow minded follows you. And we do not see any favor of yours against us. Rather, we think that you are liars”.

^28,31Noah said: “O my people! Have you ever thought about that if I am upon an explicit evidence from my Rabb and He has bestowed upon me His mercy and this fact has been concealed from you?! – Will we compel you to it even though you do not like it?” – ²⁹And he said: “O my people! I do not ask you any wealth. My payment is only from Allah. And I am not to drive away those who have believed. They certainly will meet their Rabb. But I consider you as an ignorant people”. ³⁰And he said: “O my people! If I drive them away, who will help me against Allah? And you, don’t you ever think? ³¹And I do not say to you that ‘treasures of Allah are with me’. And I do not know the unseen, the unheard, the unfelt, the past and the future. And I do not say to you that ‘I am an angel’. And I do not say about those whom you scorn, ‘Allah will not give them any good’. Allah is the One Who knows best what is within themselves. Then I would definitely be among those who do wrong; act against their own good”.

³²They said: “O Noah! You have disputed with us and increased us in dispute. Then, if you are of the truthful, bring us that punishment with which you have threatened us!”.

^33,34Noah said: “Only Allah brings it to you if He wills. And you will not incapacitate Him. And although I wished to advise you, my advice will not benefit you if Allah intends to make your transgress. He is your Rabb and you will be returned only to Him”.

^36,37And it was revealed to Noah: “Surely, none of your people other than those who have believed will believe. Therefore, do not be sad upon that which they do. And construct ships under Our supervision and in compliance with our revelation; implement the religion We have revealed. And do not address Me for those who have done wrong; acted against their own good by associating others with Me. They will certainly plunge into great trials and be devastated”.

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

⁴⁰And when Our command came and things got serious We said: “Load in from all of them as a pair; two and your family except for those against whom the judgment has been fulfilled and those who have believed”. – But, only a few have believed with him –

⁴¹And Noah said: “Embark upon the ship of salvation; the monotheistic religion of Islam! In the name of Allah is their course and their stop. Indeed, my Rabb is very forgiving, very merciful”.

⁴²And the ship of salvation; monotheistic religion of Islam was floating through great trials, crisis safe and sound, without collapsing and wearing down. Nothing was happening to them. And Noah called upon his son who was apart: “O my child! Come aboard with us, do not be with the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb!”.

⁴³And the son of Noah said: “I will take refuge on one of mountain-like strong upper class of society (the Mala) who will protect me from the water that sweeps away, destroys everything in its path; the civil strife, great trials”. Noah said: “There is no one to protect from this command of Allah today except for those upon whom He has mercy”. And the wave of trials came between them. And he became among those who who plunged into the great trial and was devastated.

⁴⁴And it was said: “O earth, swallow your water!; O Arazil (Lower class!). Cease your attack! O sky, you, withhold!. O Mala (Upper class!) Cease your attack!” The civil strife came to an end. And the command was fulfilled. And the ship of salvation; those who belonged to the monotheistic religion of Islam set upon Judi; blessed land. And that people who did wrong; acted against their own good by associating others with Allah was told: “Away with you [Perish, vanish from the history]!”

⁴⁵And Noah called upon his Rabb and said: “My Rabb! My son was from among the people close to me. And your promise is definitely the truth. And You are the best of judges”.

⁴⁶Allah said: “O Noah! He surely is not among the people close to you. Indeed, he is a work which is not righteous /he has done a work which is not righteous. Do not ask me Me that about which you do not have any knowledge! Surely, I prohibit you from being among the ignorant”.

⁴⁷Noah said: “O my Rabb! I seek refuge in You for I have asked You that about which I have no information. And if You do not forgive me and have mercy upon me, I will become among those who will lose/suffer”.

⁴⁸It was said: “O Noah! Disembark with Salam [health, peace, happiness…] from Us and with Salam [health, peace, happiness…] to the peoples of the future from those with you and with blessings. – Then there will be many peoples whom We will let enjoy of many blessings and then a severe punishment will touch them from Us because of this. –

⁴⁹What is related about Noah is from the news from the unseen, the unheard and the unfelt which We have revealed to you. Neither you nor your people knew it before. Then have patience. Surely, the outcome is for those who have entered under the guardianship of Allah.

^50-52We sent to Ad their brother Hud as a messenger. He said: “O my people! Worship Allah. There is no other deity for you but Him. You are nothing but inventors. O my people! I do not ask you any payment for this. My reward is only upon the One Who created me from nothing. Will you still not reason? O my people! Ask your Rabb for forgiveness and repent to Him so He will send upon you from the sky in abundance and increase you in strength by adding strength. And do not turn away as sinners”.

^53-57They said: “O Hud! You have not come to us with a clear evidence. And we are not to leave our idols by your word. We are not the ones who believe in you. But we can only say ‘Some of our gods have possessed you with evil badly’”. Hud said: “Surely, I have Allah as my witness, and you too, witness that I am far from those that you associate with Him from among those that are inferior to Allah. Then set your traps for me and do not give me a respite. Indeed, I have relied on Allah, my Rabb and your Rabb. There is no moving living creature, small-large that He does not hold from its forelock and check. Indeed, my Rabb is on a path that is straight. But if you turn away despite this, I have conveyed to you with which I have been sent to you. And my Rabb will make another people to succeed you. And you can not harm Him at all by any means. Indeed, my Rabb is the One Who protects and guards all things”.

⁵⁸And when Our command came, We saved him and those who believed with him with a mercy from Us; and We saved them from a severe punishment.

^59,60And this is the people of Ad, who rejected the Ayat of their Rabb, disobeyed His messengers and obeyed the command of every obstinate tyrant. And a curse followed them in this world and will follow them on the day of Qiyamat [Resurrection]. Open your eyes! The people of Ad did not believe in their Rabb. Open your eyes! The people of Ad who were the people of Hud was given away/was given eradication from the history.

^61,62We sent to Thamud their brother Salih as a messenger. He said: “O my people! Worship Allah. There is no other deity but Him for you. He is the One Who formed you from the earth and makes you live your life on it. Now, ask Him for forgiveness. Then repent to Him. Indeed, my Rabb is so close, He is the One Who responds to invocations”. They said: “O Salih! You were a man of trust/promise among us before this. Now do you forbid us to worship what our ancestors worshipped? And indeed, we have a disquieting uncertain, incomplete knowledge about that to which you invite us”.

^63,64Salih said: “O my people! If I am upon an explicit evidence from my Rabb and He has given me a mercy from Himself… Then, in this case, who would protect me from Allah if I disobeyed Him? Then, you would not increase me except in loss. O my people! The duty of Salah [supporting financially and spiritually; enlightening the community] is here for you as evidence/sign. Then let it be implemented on the earth of Allah. And do not touch it with evil; or an impending punishment will seize you.

⁶⁵Then they killed it by depleting its life resources. Thereafter, Salih said: “Enjoy three more days in your land. This is a promise not be denied”.

⁶⁶And when Our command came, We saved Salih and those who have believed with him with a mercy from Us. And We saved them from the disgrace of that day. Indeed your Rabb is the One Who is powerful, almighty.

⁶⁷And a horrible blast seized those who did wrong; acted against their own good by associating others with Allah so that they fell on knees on their land.

⁶⁸As if they had never lived there in prosperity. Open your eyes! Indeed, the people of Thamud truly disbelieved in their Rabb. Open your eyes! Exiled were the people of Thamud.

⁶⁹And indeed, our messengers came to Abraham with good tidings; they said: “Salam [health, peace, happiness…]!”. And he said: “Salam [health, peace, happiness…]!” and he did not delay in giving gold.

⁷⁰And when he saw them not reaching for it, he found it strange and he felt an apprehension from them. They said: “Do not fear, we have definitely been sent to the people of Lot”.

⁷¹And the difficult and incompatible wife of Abraham was upraising against and she laughed.

Then We gave her the good news of Isaac, and after Isaac, Jacob.

⁷²The the difficult and incompatible wife of Abraham said: “O woe to me! Will I give birth? I am a poor, unlucky and unhappy woman whose husband goes for nothing. And this, my husband, he is an old man! Indeed, this is a strange thing!”.

⁷³Messengers said: “Are you amazed at the decree of Allah? Mercy and blessings of Allah are upon you. O people of the house! Indeed, He is the One Who is praiseworthy and very beneficent”.

⁷⁴When Abraham overcame his fear and received the good tidings, he started to dispute with Us about the people of Lot.

⁷⁵Surely, Abraham was very forbearing, very grieving/tenderhearted/turning person.

-“⁷⁶O Abraham! Stay away from this. Indeed, the command of your Rabb has come and indeed, they; an irreversible punishment will come to them.-

⁷⁷And when Our messengers came to Lot, he was distressed for these, he felt great discomfort about these and said, “this is indeed an extraordinary day!”.

⁷⁸And his people came hastening to him. They had been doing evil before this. Lot said: “O my people! Here are my daughters. They are purer for you. Then enter under the guardianship of Allah, do not disgrace me concerning my guests. Is there not a man of reason among you?”.

⁷⁹They said: “Indeed, you have known that there is no right for us concerning your daughters. And surely, you certainly know what we want”.

⁸⁰Lot said: “If only I had a power against you or I could take refuge in an unreachable place/a powerful people!”.

⁸¹The guests, messengers said: “O Lot! Indeed, we are the messengers of your Rabb. They will never touch you. Set out with your family in a part of the night. And do not let anyone among you look back [let not anyone think about what happened here], except your inharmonious and incompatible wife. Surely, what hits them will hit her. Indeed, time of what is promised is the morning. Is morning not close?”.

^82,83And when Our command came, We turned there upside down. And We rained upon them stones of layered baked clay which were marked from your Rabb. And these are not far from those who do wrong; act against their own good by associating others with Allah.

^84-86We sent to Median their brother Shu’ayb as a messenger. Shu’ayb said: “O my people! Worship Allah. There is no other deity but Him for you. Do not decrease from the measure and the scale. Indeed, I see you in prosperity. And I fear the punishment of a day that will encompass for you. O my people! Establish justice and equity when you measure and weigh. Do not deprive things of the people and do not commit abuse on the earth as corrupters. If you are believers, what remains from Allah/what He bestows you as benefit is better for you. And I am not a protector over you”.

⁸⁷They said: “O Shu’ayb! Is it your Salah [your religion that includes supporting financially and spiritually; enlightening the community] that commands you that we should abandon what our ancestors worshipped and that we should not do whatever we will with our wealth? Indeed, you are a tenderhearted and right minded man”.

^88,90Shu’ayb said: “O my people! Have you ever thought? If I am upon an evidence from my Rabb and He has bestowed me a good provision from Himself?! And I do not intend to fall in that which I have forbidden you by opposing you. I only intend to reform as much as I am able. And my success is only through Allah. I have relied only on Him and I only turn to Him. And o my people! Do not let your dissension from me cause you to be hit by that similar to what hit the people of Noah or the people of Hud or the people of Salih. And the people of Lot is not far away from you; your acts and way of belief is same with them/people of Lot are those about whom you have sufficient knowledge. And ask your Rabb for forgiveness, then repent to Him. Indeed, my Rabb is very merciful, the One Who loves much”.

⁹¹People of Shu’ayb said: “O Shu’ayb! We do not understand very well much of what you say. We consider you very weak among us. If not for your relatives/followers, we would have stoned you to death. And you do not have any power against us/to prevail”.

^92,93Shu’ayb said: “O my people! Are my relatives/followers more powerful/respected than Allah for you? And you put Allah behind your backs. Indeed, my Rabb is the One Who encompasses what you do. O my people! Do what you can with your all power! Indeed, I do. You will soon know to whom devastating punishment will come and who the liar is. Watch, indeed, I am a watcher with you”.

⁹⁴And when Our command came, We saved Shu’ayb and those who have believed with him with a mercy from Us. And a horrible blast seized those people who did wrong; acted against their own good by associating others with Allah so they became fallen prone on their land. ⁹⁵As if they had never lived there in prosperity. Open your eyes! Then, the people of Midian are to be taken away/erased from the history as the people of Thamud were taken.

^96,97Surely, We made Moses a messenger to Pharaoh and his chiefs with Our Ayat and an explicit evidence. But they obeyed the command of Pharaoh. But, the command of Pharaoh is not what makes wise/guides to the right.

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! –

⁹⁹And they were followed in this world and on the day of Qiyamat [Resurrection] in a curse. – How evil is this tax which is given! –

¹⁰⁰This narration from the past is from the serious news, important information of the cities. We relate it to you; some of them stand today and some of them have become harvested crops.

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.

¹⁰²And when your Rabb seizes those cities people of which are the ones who do wrong; act against their own good by associating others with Allah, thus is His seizure. Surely, painful and harsh is His seizure!

¹⁰³Surely, there is certainly an evidence/a sign in this for those who fear the punishment of Akhirat [Afterlife]. It is a day for which people will be gathered and it is a day to be witnessed.

¹⁰⁴And We delay it only until a predetermined term.

¹⁰⁵When that day comes, no one will speak without the permission of Allah. On that day, some people will be wretched and some will be happy.

^106,107In the fire of Jahannah [Hell] will be those who are wretched. Sighing and exhaling will be for them therein. As long as the heavens/universe and the earth remain, they will abide in that fire. – Except for what your Rabb wills. – Indeed, your Rabb is the One Who does what He intends.

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

¹⁰⁹Then do not be in doubt concerning those things which they worship! They worship as their ancestors worshipped before. Indeed, We will fully pay them their share.

¹¹¹And surely, all of them are such that so your Rabb will recompense them fully for what they did. Indeed, He is aware of that which they do in truth.

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

¹¹²Hence, be righteous as you have been commanded! So be those who repent with you. Do not transgress! Surely, Allah is the One Who sees best what you do.

¹¹³And do not incline to those who do wrong; act against their own good by accepting that Allah has partners / do not regard them as strong walls or pillars to lean on; do not place your trust in them; then fire touches you. And there are no familiars who help, guide, protect for you from among those that are inferior to Allah. Then you will not be helped.

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.

¹¹⁵And have patience! Because, Allah definitely never lets be lost the reward of those who produce good.

¹¹⁶Why did those among the former generations before you who had virtue, merit; those of reason, People of the Book not forbid from corruption in the world? But only a few of them from among whom We saved did this. But those who did wrong; acted against their own good by accepting that Allah has partners, by consciously denying the divinity of Allah and the fact that He is Rabb pursued the luxury they were given and became criminals.

¹¹⁷And your Rabb would not manipulate/destroy those cities unjustly while their people are reformers.

^118,119Had your Rabb willed, He would definitely have made mankind one community with a leader. But they continue to differ except for those whom your Rabb has given mercy. He formed them for this. And the Word of your Rabb; “Indeed, I will fill Jahannah [Hell] with the people you may know or not, you have met or not; all of them” is fulfilled.

¹²⁰And We relate to you every news of the messengers which will make your heart firm. And there has come to you the truth in this and an admonition and a reminder to the believers.

^121,122And say to those who do not believe: “Do your best! Surely, We do. Wait! Indeed, We wait”.

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

Analysis of Verses

Verses 1-4:

These four verses, which we have collectively translated for better understanding, serve as a summary of Surah Hud. We believe it would be beneficial to analyze this summary – which forms a special paragraph – by examining some of its words and concepts individually.

ا Alif, ل Lam, ر Ra.

We have previously explained many times about the Muqatta’at (disjoint) letters (المقطعات), stating that these letters, having no meaning by themselves, either represent a special element of the Quran’s textual structure, serve as warning particles, or correspond to numbers in the Abjad table. The equivalents of these letters in the Abjad table are:
ا Alif: 1
ل Lam: 30
ر Ra: 200

However, we have not yet received any information about the existence of serious research providing satisfactory explanations on this matter.

One important point to note here is that the statement in verses 2-4 – “Indeed, I am a warner and the bringer of good tidings for you from Him. And ask your Rabb for forgiveness and repent to Him so He may let you enjoy until the end of a predetermined term. And so that He may give bounties to every person who has the virtue. And if you turn away, I fear the punishment of a great day which is against you. Your return is only to Allah. And He is the One Who is competent over everything” – is being spoken by the Quran itself. This expression has been made to be spoken by the Quran through the literary technique called “Intaq” (الإنطاق) [giving speech to something incapable of speech] used in literature. That is, it is the Quran, the Quranic verses, that are speaking these words. When this statement is attempted to be understood without considering this point, misunderstandings arise as if those words belonged to our Prophet.

Intaq, a frequently used literary device, has also been employed in other Quranic verses:

⁶⁴And we, the Ayat of the Qur’an,¹³⁶ descend only by the command of your Rabb. All that which passed and will come and all that between them belong to Him. And your Rabb does not forget. ⁶⁵He is Rabb of the heavens/universe, the earth and all that is between. Then, worship Him and be patient in worshipping Him. Do you know anyone else who is named with His name?

(Maryam/ 64, 65)

⁵⁰So, flee to Allah, flee to Allah!!! Indeed, I am an explicit warner from Him for you.

⁵¹And do not make another deity together with Allah. Indeed, I am an explicit warner from Him for you.

(Adh-Dhariyat/50, 51)

^164-166And “Each of us definitely has a certain position. And we are the ones who are lined up/line up. We are the ones who purify Allah from all deficiencies”.

(As-Saffat/164-166)

THE VERSES BEING “ENDOWED WITH HIKMAH (WISDOM)”

This expression, which draws attention to a very important characteristic of the Quran, is another formulation of the decree stated in Al-i Imran/7: “In it are muhkam [wisdom-containing] verses… They are the foundation of the Book.” As we explained in our commentary on Surah Qamar, “hikmah” means “principles, laws, and rules that prevent oppression and corruption while establishing justice.” When the expression “the verses being endowed with hikmah” is viewed from this perspective, it becomes clear that these verses constituting a portion of the Quran are aimed at preventing oppression and chaos in individuals’ and societies’ lives and establishing justice.

The word “uhkimat” (أُحْكِمَتْ) in the passage can also be understood to mean “fortified, made secure against corruption.” However, based on the expression “is a book, which contains the laws, rules and principles/that is prevented from being corrupted in order to ensure that you worship none other but Allah; only worship Allah, and to prevent you from doing wrong; acting against your own good by associating others with Allah and to prevent chaos; which is explained in detail by the One Who is Haqim [the best law maker, the One Who precludes corruption best/makes incorruptible,] the One Who Habir [knows best inner/hidden sides of everything]” we hold the view that it would be more reasonable to interpret the meaning of “uhkimat” as “principles, laws and rules that prevent oppression and corruption while establishing justice.”

ELABORATION OF; THEN

The particle “ ثمّ summa [then]” in the verse and the particle “ بعد ba’da” which has the same meaning, do not always indicate “temporal succession”; they also indicate “succession in speech.” Indeed, there are other verses in the Surahs of Balad, Qalam, and Baqara where these particles are used in the sense of “succession in speech.” Therefore, we have rendered the particle “summa” as “and also” rather than “then” to prevent it from being understood as “temporal succession.”

Since the word “Book/kitab” means “that which is written-and-read,” we immediately understand from this that the verses of the Qur’an were put into writing from the very first revelation. Secondly, since the existing portions available during the periods when the Qur’an was not yet complete were also referred to in the Qur’an as “kitab,” we understand that the word “kitab” does not represent the entire Qur’an. Indeed, in contrast to the phrase “kitab and hikmah” (the Book and the Wisdom) found in some of the verses we presented above, in the 34th verse of Surah Ahzab, the phrase is formed using the word “ayat/verses”: “…and remember Ayat of Allah’s and hikmah.” That is, the words “kitab” and “verses” are used for the portions of the Qur’an.

In our view, the “kitab” in the verses containing the phrase “kitab and hikmah” is the “mutashabih kitab” (the allegorical Book) mentioned in the 23rd verse of Surah Zumar. That is, it is the text composed of mutashabih verses, which are unique artistic miracles capable of expressing many mutually resembling meanings despite being extremely clear in meaning, and which possess the quality of miracles.

As is known, during the period when the Qur’an was revealed, culture and literature among the Arabs were not yet in a written state. The works of Arab linguists and literary scholars were transmitted orally. Arabic language and literature had not yet been theorized in terms of grammar and literature. Knowledge of grammar and literature manifested itself in the odes of literati and in popular idioms.

The grammatical rules of the Arabic language as they exist today were established approximately 150–200 years after the revelation of the Qur’an by scholars such as Sibawayh, Al-Akhfash (d. 177 AH / 793 CE), Al-Kisa’i, Isa bin Umar, Yunus bin Habib, and Abu Ubayda Ma’mar bin al-Muthanna, taking into account the texts of the Qur’an and the works of literati such as Imru’ al-Qays, Tarafa ibn al-Abd (539-564), Al-Harith bin Hilliza (or Al-A’sha), Amr bin Kulthum, Antara bin Shaddad (or Nabiqa), Zuhayr bin Abi Sulma, Labid, and others.

The text of the Qur’an presented to humanity the principles of Arabic language grammar and literature in a theorized and systematic form. And this was done by someone who did not know Arabic grammar and literature. After the revelation of the Qur’an, the primary source of Arabic language and literature became the text of the Qur’an (the Book). Thus, what is referred to as the “Kitab” (Book) in the Qur’an is the written text of the Qur’an, and its content is also present as Hikmah (Wisdom). We see this in Al-A’raf/2, Yunus/1, Hud/1, Yusuf/1, Ar-Ra’d/1, Ibrahim/1, Al-Hijr/1, Al-Kahf/1, Ash-Shura/2, An-Naml/1, Al-Qasas/2, Luqman/2, As-Sajdah/2, Sad/29, Az-Zumar/1, 2, 23, 41, Al-Mu’min/2, Fussilat/3, Az-Zukhruf/2, Ad-Dukhan/2, Al-Jathiyah/2, Al-Ahqaf/2, and Al-Baqara/151.

THE REASON FOR THE REVELATION OF THE BOOK

This matter is clearly explained in the verse, and the purpose of the Qur’an’s revelation is expressed with the words “in order to ensure that you worship none other but Allah” It is also stated in other verses that the Qur’an was revealed to ensure worship of Allah, the One without any partners:

²⁵And We did not send any messenger before you except that We revealed to him: “The truth is that there is no god but Me. Therefore, worship me”.

(Al-Anbiya/ 25)

³⁶And surely, We sent to every community a messenger, “Worship Allah and avoid Taghut”. Then Allah guided some of those communities to the righteous path but for some of them, going astray was decreed. Then travel through the earth and observe how was the end of those who denied!

(An-Nahl/ 36)

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

(An-Nahl/ 97)

THE ELABORATION OF THE BOOK

In the Qur’an, the evidences regarding monotheism, prophethood, the reality of the hereafter, laws, admonitions, and narratives have been thoroughly explained; all things beneficial and harmful to humans have been communicated. While doing this, the verses were not revealed all at once, but in a manner suitable for people to properly digest them: piece by piece, in distinct sections, gradually (najm by najm). Thus, the matter was kept away from extremism and negligence.

It has been stated many times that the Qur’an has been sufficiently elaborated, meaning it has been made detailed enough that there should be no need to seek more detail than what has been communicated, and people have been warned:

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.

(Al-Isra/ 41)

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

(Ta Ha/ 113)

⁵⁵Is Allah not the One Who knows better those who repay for the blessings they are given? Thus We explain the Ayat in detail.

(Al-An’am/ 55)

³¹O mankind! At every masjid’s [school] nearby; in public take your adornments, eat and drink; enjoy however do not ignore the right of Allah; indeed Allah does not like those who ignore His right.

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/ 31, 32)

Additionally, on this matter, one may also refer to Isra/89, Kahf/54, Ahqaf/27, Furqan/50, An’am/46, 65, 105, A’raf/58, 174, Tawbah/11, Rum/28, Yunus/5, 24, Ra’d/2, and Fussilat/3.

Verse 5:

In this verse, which begins with the warning particle “أَلَا ala” to attract the attention of the heedless, it is declared to those heedless ones who display their reaction to the revelation through some symbolic behaviors in Arab custom that they cannot hide anything from Allah.

The actions expressed by the phrases “to twist and turn one’s chest” and “to wrap oneself in a cloak” symbolize the negative attitude displayed by Arabs to avoid seeing people they dislike and hearing words they find disagreeable. This symbolic attitude is demonstrated by turning the face away and pulling the large outer garment over the head.

The word “they” in the verse refers to some of the Meccans who, even if they did not show active hostility, did not refrain from opposing the Prophet. They did not show their opposition to the Prophet by their actual behavior, but turned their backs on the message from Allah by turning away every time they saw him, or by putting their veils over their heads and ignoring him, that is, they did not heed the divine call.

From the expression of the verse, it is understood metaphorically that these individuals have covered their minds and hearts with false beliefs and superstitions, and this behavior of theirs has made them closed and insensitive to spiritual truths.

In the narrations of the reasons for revelation (asbab-i nuzul), it is also said that this verse was revealed regarding one of the hypocrites:

This person, so that the Prophet would not see him and invite him to faith, would turn his chest away, turn his back, lower his head, and cover his face whenever he passed by the Prophet. ^[2]

Such behaviors, like keeping a distance from the Messenger and turning a deaf ear to the revelation, were also done to the Prophet Noah:

^5-12Noah said: “My Rabb! Indeed, I have invited my people day and night/continuously. Yet, my invitation has only increased their escape. And indeed, every time I invited them, so You may forgive them, they blocked their ears with their fingers, covered themselves with their clothes, persisted and acted arrogantly with great arrogance. Then I indeed invited them aloud. Then I indeed declared for them. And I told for them in secrecy. Then I said: “Ask your Rabb so He may forgive you. He is definitely very forgiving. He may send upon you rains in abundance. He may help you with wealth and sons, give you gardens and rivers. ¹³What is the matter with you that you expect that Allah will not question the sinners, punish them and will not maintain justice; will not intervene what you do on the earth?

(Noah / 5-12)

But whatever they do, Our Lord knows and informs them even of what they are thinking:

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

(Fatir / 38)

¹³Whether you conceal your speech, or disclose it; indeed, Allah is the One Who knows the essence of the hearts best.

(Al-Mulk / 13)

²⁹Say: “Whether you conceal or disclose that which you have within your hearts, Allah knows it. And Allah knows that which is in the heavens/universe and on the earth. And Allah is the One Who is competent over everything”.

(Ali-Imran / 29)

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)

²⁴Then, do they not contemplate over the Qur’an by reading/putting its Ayat in the order of revelation? Or do they have locks upon their hearts?

(Muhammad / 24)

Additionally, one may refer to Ali Imran/119, 154, Ma’idah/7, Anfal/43, Ankabut/10, Luqman/23, Zumar/7, Mu’min/19, Shura/27, Hadid/6, Taghabun/4, Naml/74, and Qasas/69.

Verse 6:

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

In this verse, which emphasizes the relationship between Allah and living beings, it is stated that Allah provides sustenance to every moving creature on earth, knows their assigned and current places, and thus constantly monitors each living being.

The word “دابّة dabbah” mentioned in the verse refers to every kind of living entity that moves, including the smallest such as viruses and bacteria. From the expression of the verse, it is understood that Almighty Allah guarantees the sustenance not only of humans but of all creatures, big and small, in the sea and on land.

We have previously examined in detail the first occurrence of the word “dabbeh” in Naml/82 and explained what kinds of false beliefs have emerged as a result of attributing incorrect meanings to the word. Therefore, we merely recommend rereading our explanations regarding both the true meaning of the word “dabbah” in the Qur’an and the nature of the heap of narratives that have formed around this word.

THE WORDS “مستقرّ MUSTAQARR” AND “مستودع MUSTAWDA”

The word “al-mustaqarr” mentioned in the verse means “permanent place,” and the word “al-mustawda'” means “temporary place.” Allah’s knowledge of every creature’s “permanent” and “temporary” places means that Allah knows both the places where creatures are entrusted and the places they later inhabit. No matter how much these places change, it does not create any change in circumstance (or “difficulty”) in terms of Allah’s knowledge. For example:

A person may reside at a specific address but, due to various reasons, travel to other cities or countries; wherever they go, Allah knows where that person is.
The place where a person sleeps every day and the place where they will die may not be the same; however, Allah knows both.
A sperm cell is created in the father’s body, then its location changes as it enters the mother’s egg cell. Allah also knows exactly when and where this cell is at all times.
A bacterium forms in a specific place, then enters the bodies of other living beings through various means and becomes active there. Allah also knows where that bacterium is and what activity it is engaged in.

Indeed, our Lord says:

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

(Al-An’am / 59)

In our view, the verse in question contains another meaning beyond those we have listed above. That is, “the fact that Allah knows the place where a person remains as a trust, along with their own information, until the Day of Resurrection.” To explain this meaning in a bit more detail, it is necessary to recall the following verses:

First verse:

¹³That day, man will be informed with that which he sent ahead and what he left behind.

(Al-Qiyamat / 13)

“THAT DAY”

The word “اليوم Yawm” in the Qur’an is used not only in the sense of “day,” but also in the meanings of “phase, period, stage.” In the Qur’an, this word sometimes indicates a short “moment,” and at other times, long “years.” For example, in Rahman/29, the word “yawm,” meaning “moment,” comes in the sense of a brief instant, while in Hud/7 and Fussilat/9, 10, it signifies “long years.”

In our view, “that day” in these verses refers to the day when the events mentioned above occur—the moment when infidels exclaim, “Where is a place to escape!” as if searching for a hole to flee into; that is, the moment when the eye wide opens (in astonishment), the moon is eclipsed, and the sun and moon are joined—it is the moment of death.

It is in “that final moment” that the biological “chips” [nerve cells that function as memory] placed within humans at creation come into action and present the recorded information to the person’s view. The person is now alone with their conscience and begins to feel the torment of their deeds within their conscience. Thus, the period in which a person will be both a witness and an informant against themselves begins at that moment of death. Naturally, this process will continue in the hereafter.

Our view that memory cells will become active and report a person’s deeds completely has also gained support from scientific research. Dr. Pinar Uysal Onganer states the following in an article:

“…Neurobiologists [nerve biologists] from the Department of Biology at the Salk Institute in California published their findings on the subject in the journal Neuron. With their experimental work, they proved that our brain actually remembers, even when we believe we didn’t bring an umbrella because we thought we forgot it. … Dr. Thomas D. Albright and his team examined the nerve cell signals in the ‘Inferior Temporal Cortex’ [ITC] to understand what was happening in the brains of monkeys. The ITC is the area of the brain responsible for ‘visual recognition’ and memory. It has been shown that electrical stimulation of this area causes visual hallucinations of past events. The ITC is also thought to play a role in storing and recalling visual memory when needed.” ^[3]

Second verse:

⁶¹And Allah maintains sovereignity over His servants and sends protectors upon you. And when the death comes upon any of you, Our messengers take his life, with nothing more nothing less; remind him one by one what he did in the past and what he failed to do while being obliged to. ⁶²Then they will be returned to their real God, Allah. Be careful, judgment belongs only to Him and He is the swiftest of accountants”.

(Al-An’am /61, 62)

The word we have translated as “protectors” is mentioned as “Hafaza” in the original text of the verse. The root meaning of this word is “to protect.” It is particularly noteworthy that the word “Hafaza“, which means “protectors,” and the word “Hafiza“, which means “memory,” are derived from the same root. As can be seen, the verse proves the existence of cells [memories] that function as memory in the human structure. Because the “guards [protectors]” that Allah informs us He will send to His servants at the time of their death are, in a sense, the “memories” that give a complete report of what a person has done, without omissions or delays, and which, in a way, create the “Z-report” of a person’s life.

Third verse:

^2,3But they wonder that a warner has come to them from among themselves; and the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “This is an amazing thing! When we have died and have become dust? This is a distant return.”

⁴Indeed, We know what the earth diminishes of them. And with Us is a book that records and guards very well.

(Qaf / 2-4)

This verse is the answer given to the infidels’ excuses: “When we have died and have become dust? This is a distant return.” The infidels’ thinking that resurrection is far-fetched [impossible] stems from their not knowing the reality of creation and all its parts in detail [from ignorance]. If all the secrets of life had been discovered, then resurrection after death would probably not seem so distant to the mind. However, Almighty Allah knows these secrets and creates accordingly:

^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.

(Ya Sin / 79, 80)

What happens to those who rot and become dust after death, what constitutes beings, the nature of the bonds between the parts that constitute them, which of these parts disappear and which do not, and which ones remain [preserve their existence] by changing shape are secrets that can only be known by our Lord. Our Lord knows all these matters about beings without any deficiency and holds all the secrets related to the life he created in his own knowledge. Since the verse states that all information about creation is preserved, people’s rotting and mixing with the soil after death does not mean that they are gone forever. The restart of life from this soil [matter] has happened once before and continues to happen constantly.

Considering the three verses above, the explanation of the last meaning we gave regarding the words “mustaqarr” and “mustawda” can be made as follows:

Within the structure of a human being, there are memory cells that record all events related to the person. It is not even far-fetched that all cells have a memory feature. These memory cells, at the moment of death, perform their functions and ensure that death occurs. From the expression in the verse we are discussing, “Allah knows its permanent dwelling and temporary settlement” it is understood that these cells do not disappear by mixing with the soil as a result of death, and that Allah knows where these guardians [memory cells] that carry the records of people’s entire lives are located.

This being the case brings a new possibility for explaining some events that are attempted to be explained by reincarnation. As is known, there are some people who claim to have lived another life before they came to this world and give important details about that life. Such cases, which are attempted to be used as a basis for the belief in transmigration of souls [tanasuh], cannot be interpreted as proof that a person lived in different bodies over time. Because a deceased person can neither return to life again nor start a new life in another person’s body. There is no doubt about this. However, if among those who claim to have lived other lives in the past, some are determined not to be liars, charlatans, or people with pathological personalities, how should their situation be explained?

In the verse that is our subject, it is stated that our Lord is the follower of everything, and that no phenomenon, event, or object is outside His knowledge and control. Within the framework of the meaning we foresee for this verse, the following explanation can be brought to the matter:

It is possible for the memory cells belonging to a person who lived centuries ago to enter any person’s body through the digestive or respiratory tract and remain there in trust, and for that person to remember and recount the records in these memory cells as if they were their own past. Indeed, this subject is covered at length in the Surah Al-Kahf with the narrative of “Al-Kahf and Ashab-i Raqiym” (The Cave and the Companions of the Inscription).

As a result, the message of this verse can be interpreted as follows: “To think that you can hide from Allah, the All-Knowing (Al-Alim), and escape punishment is nothing but foolishness. He knows the nest of a tiny sparrow and the hole of a minuscule fly, and He provides their sustenance wherever they live. He knows the place where every creature moves and resides, He gives them life until a predetermined time, and then causes them to die.”

Verse 7:

This verse reminds that Allah created the universe, emphasizing His unlimited power, and then expresses the infidels’ irrational approach to the news that they will be “resurrected after death,” by saying that “this is nothing but an act of magic/a magician.”

Here, our Lord, while introducing His infinite power, also explained the reason for creating the universe and stated that the universe was created to test who would perform the most beautiful deeds.

The fact that the universe was not created in vain has been repeated in many verses with different expressions. One of these verses is Adh-Dhariyat/56, which explains that the test of “performing the most beautiful deeds” is about “servitude to Allah, the only One who has no partner”:

²⁷And We did not form the heavens/universe, the earth and that is between them without a purpose. That is the assumption of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb. Woe to those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb because of the fire of Jahannah [Hell]!

(Sad / 27)

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

¹¹⁶Allah, the true owner, the ruler, is the most sublime. There is no deity except Him. He is Rabb of the most prestigious, the greatest throne

(Al-Mu’min / 115, 116)

^56,57I formed everyone, that came and passed, whether you know or not, only to worship Me. I do not want any provision from them. And I do not want them to feed Me.

(Adh-Dhariyat / 56)

It was shown with the CERN (ALICE) experiment in 2010 that in the very early period of the universe, it was in a perfectly fluid liquid state. The temperature of this fluid was a trillion degrees. The fact that the inside of the earth is still in a liquid state also shows this miracle.

The “six days” reported as the duration of the creation of the universe, as we explained in the analysis of Surah Qaf, mean “six phases,” “six periods,” “six stages.”

SIX DAYS: SIX PHASES

The word yawm (اليوم) can be translated into Turkish as “gun” (day) as well as “devir” (period/phase). This is because in Arabic, the word yawm means both a “24-hour cycle [day] consisting of day and night” and, more generally, “a period/phase [a duration of time, regardless of how long].” As a matter of fact, it is confirmed by the Quran that the word yawm expresses a “period/phase” in the general sense, not a specific measured “period,” by mentioning a yawm of 1,000 years in Surah As-Sajdah/5 and a yawm of 50,000 years in Surah Al-Ma’arij/4.

Since this topic is covered in detail in the analysis of Surah Qaf, we will suffice with this much and suggest reading the relevant section from there.

Verse 8:

It is understood from this and the previous verses that the infidels think as follows: “If those who commit crimes were to be punished, we would be punished. Since we are not punished, there is no such thing as punishment.” Encouraged by the delay of the torment, the infidels go even further and act insolently, saying: “What holds back the torment, let it not hold back, let it come and be released.”

⁶⁶You people, on the other hand, have denied it although the punishment/the Qur’an/explanation of the Ayat in detail is the truth. Say: “I am not the one upon you who arranges the affairs pursuant to a schedule and implements this schedule by supporting, maintaining it”. ⁶⁷Every important news has a predetermined time, you will know soon too. Surely, 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 / 66, 67)

And Yunus/50, An-Naml/70, An-Naml/72, Al-Ankabut/53, 54.

As seen in the verses above, our Lord continues to warn the infidels in response to their insolence. These warnings, which caution that the torment will certainly occur if they persist in this attitude, have also been given in other verses:

^24,25And when they saw it as a wide cloud coming to their valley, they said: “Aha! This is a cloud that will bring us rain!”. Nay, rather, it is that which you were asking to be hastened; a wind that destroys everything by the command of its Rabb, within which is a painful punishment… And then they became so that nothing was seen except their dwellings. Thus We recompense people of sinners.

(Al-Ahqaf / 24, 25)

-“⁷⁶O Abraham! Stay away from this. Indeed, the command of your Rabb has come and indeed, they; an irreversible punishment will come to them.-

(Hud / 76)

THE WORD UMMAH ( الامّة) IN THE VERSE

It has been explained many times before that the word ummah means “a community that has leaders.” However, many of those who study the Qur’an have forced the meaning of ummah, without considering its literal meaning, to be “a known number until a certain term and a known time.” We, on the other hand, hold the view that it is more accurate to evaluate ummah with its literal meaning.

⁴⁵And the one who was saved from those two remembered after a time and said: “I will inform you what this vision exactly means, send me right away”.

(Yusuf / 45)

Verses 9-11:

These verses draw attention to the characteristic weaknesses of the immature human, such as hopelessness, faithlessness, ingratitude, insolence, and boasting. The message conveyed is that these negative traits can only be disciplined by those who have faith, are patient, and perform righteous deeds.

There are other verses about the characteristic weaknesses of human beings:

^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”.

(Al-Fajr / 15)

^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.

²²Except “Those who fulfill Salah” [those who made supporting financially and spiritually; enlightening the community their principle].

(Al-Ma’arij / 19-22)

Verse 12:

This verse, which states the conditions under which our Prophet carried out his mission as a messenger, shows that he was very distressed by the harassment of the infidels and their causing harm to those around them. The pressure from the infidels must have reached such a point that a conviction was formed in the heart of the Prophet, due to the influence of those around him or as a result of his own thoughts, that the infidels should not be pushed so hard and their idols should not be so denigrated. This caused great distress to his heart. Our Lord, on the other hand, warns His messenger to continue spreading the message he received without the slightest hesitation and not to stop out of fear that he will not be able to provide a sufficient answer or that he will be ridiculed, and gives him courage and support by saying, “You are only a warner.”

This difficult situation that our Prophet was in has also been expressed in other verses (An-Nisa/153, Yunus/15, Al-An’am/50, Al-Furqan/7, 8, Al-Hijr/97-99, Al-Furqan/10, Al-Isra/90-93).

Verse 13:

This verse is a challenge to the infidels who say, “He fabricated the Qur’an himself.” This challenge, which emphasizes that the Qur’an is the word of Allah, is also made in other verses (Al-Baqarah/23, Yunus/37, 38, Al-Isra/88, At-Tur/33, 34).

Verses 14, 35:

¹⁴And thereupon, if they do not respond to you, then know that the Qur’an has been revealed only with the knowledge of Allah. And there is no deity except Him. Will you become Muslims now?

³⁵Or they say: “He has invented it”. Say: “If I have invented it, its sin is upon me. But I am away from the sins that you have committed”.

Here, our Lord addresses all believers and commands them that if the infidels do not respond to the challenge made in the previous verse, the believers should then ask the infidels to surrender.

Verses 15, 16:

¹⁵Whoever desires simple worldly life and its adornments, We give him herein fully the recompense of what he does. And they will not be deprived therein at all.

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

In these verses, our Lord warns the worldly people who have made worldly life and its adornments their goal and have dedicated their lives to these gains, and He explains that they will have nothing but fire in the Hereafter. This principle of Allah is not only mentioned in this verse but also in other verses. However, because some narrow-minded people cannot grasp the essence of this principle, they fall into a wrong misconception and think that Allah has pleased them with wealth, status, and prosperity because of some good deeds they have done. Because they think this way, they boast in vain about the efforts they show to obtain worldly gains. Yet, our Lord rejects the wrong and baseless evaluations of these individuals and points out that deeds will only be valuable when they are accompanied by faith. The real reason that will make the deeds valuable is that these deeds have been done not for the temporary world, but for the true abode of the Hereafter:

⁵⁴Now, leave them alone with their astray until a time!

^55,56Do they think that We bestow upon them of the wealth and sons so We may hasten them in good deeds? Rather, they are not able to perceive.

(Al-Mu’minun / 54-56)

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.

(Al-Isra / 18-21)

²⁰Whoever desires the harvest of Akhirat [Afterlife], We increase for him in his harvest. And whoever desires the harvest of the world, then We give him from it. Yet there will be no share for him in Akhirat [Afterlife].

(Ash-Shura / 20)

And At-Tawbah/58, An-Nahl/67, Al-An’am/41, Al-Baqara/186, Al-Baqara/200-202, Al-Qasas/76, 77, Ali-Imran/145.

Verse 17:

This verse makes a comparison between the worldly people who reject the message of the Qur’an for the sake of temporary worldly gains and those who follow the guide [the book and the messenger], and it is declared that the end of the infidel worldly people, from whichever faction they may be, will be fire.

The proper example compared with the narrow-minded worldly people in the verse, are those who see clear evidence of Allah’s oneness and the Hereafter in their own being and in the order of the entire universe.

The phrase, “Is he then like him who has a book from Musa as a guide and a mercy before him?” refers to those among the People of the Book who have believed.

^156,157Allah says: “I have My punishment; I will touch with it whom I will, and I have My Mercy; that encompasses everything. I will decree it especially to those who enter under guardianship of Allah, those 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 who believe in Our Ayat; and those who follow the Messenger, the Prophet who is from the Mother City/Mecca who orders them the good, forbids them from evil, allows them that which is clean and pleasant and prohibits for them that which is filthy and evil, relieves them of their burden, ties and chains which were upon them; whom they can find written in the Torah and in the Bible which are with them. Therefore, those who believe in him, show him a strong respect, support him and follow the light sent down with him will be the ones who will succeed”.

(Al-A’raf / 156,157)

These comparative warnings are also seen in other verses:

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

(Az-Zumar / 9)

Our Lord has also announced what the infidels will say when they enter the fire and what kind of fire awaits them:

¹⁰And they will say: “If we had listened or reasoned, we would not be among the companions of that blazing fire”.

(Al-Mulk/10)

⁸⁸Those who disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb and avert from the path of Allah, We will increase them in punishment over punishment for the corruption they caused.

(An-Nahl / 88)

^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)

At the end of the verse, the messenger is asked to carry out his mission with full knowledge and a sound mind:

⁸Then, is the one to whom his evil deed has been made attractive so that he sees it good? Surely, Allah leads astray whomever He wills/whoever wills and guides whomever He wills/whoever wills. Therefore, do not let yourself bother with longing/sorrow over them. Indeed, Allah knows best what they do.

(Fatir / 8)

Verse 18, 19:

In these verses, it is stated that the greatest oppressors on earth are those who invent lies in the name of Allah and those who lead people away from the path of Allah by making it crooked; and that these lies fabricated by these oppressors, whom Allah has banished[kept away from His mercy], will be exposed on the Day of Resurrection , and thus they will also be punished with the torment of disgrace there.

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”.

(Al-A’raf / 73, 74)

The crime defined in the Qur’an as “inventing a lie against Allah” is the wrong attitudes and behaviors such as calling lawful what He has made unlawful, and unlawful what He has made lawful, and saying that He did not send the Book which He sent as truth. These wrong attitudes and behaviors have also been mentioned in other verses:

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)

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

(Al-Baqara / 79)

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

(Ali-Imran / 78)

Regarding this matter, the verses Al-An’am/21, 93, 144, 157, Al-A’raf/37, Yunus/17, Al-Ankabut/68, As-Saff/7 can also be consulted.

Our Lord’s testing of people is not for the purpose of learning, but for the purpose of establishing witnesses for this world and the hereafter. So that no one can object to the decision about them. Just as the purpose of teachers giving exams to their students in schools is not to learn from the students, but to determine and witness the situation of the students who take the exam.

On the Day of Judgment, one’s own soul, relatives, society, messengers, and revelations will bear witness for people.

The following verses can also be consulted regarding this matter: Al-Baqara/143, Al-Hajj/78, Al-Fajr/21-23, An-Nisa/41, 159, An-Nahl/84, 89, Qaf/21, Al-Mu’min/51, Hud/18, 19, Al-Qasas/75, Fussilat/20-22, An-Nur/24, Ya Sin/65, Al-Furqan/30, Al-Ma’idah/116-118.

Verses 20-22:

In this group of verses, the fate of those who were described as the “most oppressive of oppressors” in verses 18 and 19 is explained. The so-called gods that these oppressors, who could not bear to hear the revelation while they were in this world, have acquired will move away and disappear from them in the hereafter, and thus they will be the ones who will suffer the greatest loss in the hereafter.

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

(Al-Ahqaf / 6)

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

(An-Nisa / 41)

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

⁸³Have you not seen/thought? Surely, We sent devils upon those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb. They provoke them constantly.

(Maryam / 82, 83)

²⁵And Abraham said: “You have taken idols from among those that are inferior to Allah only because of the affection among yourselves in the worldly life. Then, on the day of Qiyamat [Resurrection], some of you will deny some others, some of you will curse some others. Your destination will be Jahannah [Hell]. And there will be no helpers for you”.

(Ankabut / 25)

^165,166Among the people are those who take some equals from among those that are inferior to Allah. They love them as they love Allah. Yet, those who have believed are stronger in love for Allah. And when those who do wrong; act against their own good by associating others with Allah will see the punishment; when those who are followed disassociate themselves and flee from those who follow them by seeing the punishment and when they see the punishment and ties are severed with them, if only they saw that all the power belongs to Allah and how severe the punishment of Allah is.

(Al-Baqara / 166)

Verse 23:

After the identity of the oppressors has been explained and their fate has been announced, this verse presents a pleasing, happiness-inducing picture of how believers who do righteous deeds will be far from torment and distress in the life of paradise. The consecutive presentation of the hereafter scenes that the “oppressors” and the “people of faith” will encounter, is one of the examples of the “narrating with contrasts” method that is frequently used in the Qur’an. This method, in which opposing facts are narrated in succession, both facilitates the comparison of the facts in question and affects the inner world of a person, who fluctuates between fear and hope, more deeply.

Verse 24:

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

In this verse, the oppressors mentioned in verses 18-23 and those who have believed and done righteous deeds are compared with the question, “Are they ever equal as example?”

This is actually a question with an obvious answer. These two groups, whose beliefs and ways of life do not resemble each other, will, of course, have different fates. Those who do not see Allah’s verses and do not listen to the messenger will encounter a fate that befits their wretched state by making themselves blind and deaf. Believers, on the other hand, will achieve a good and beautiful fate with a justification as clear as the difference between a blind and deaf person and a seeing and hearing person.

The question at the end of the verse, “Will you still not think?” is a warning question that means, “Can’t you distinguish between these and the others?”

This difference, which our Lord expresses using contrasts, has also been emphasized in other verses:

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

(Al-Hashr / 20)

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

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

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

(Fatir / 19-26)

Verses 25 – 26:

^25,26And indeed, We sent Noah as a messenger to his people: “Truly, I am an explicit warner for you. Do not worship anyone but Allah! I fear the punishment of a painful day about you”.

فَقَالَ الْمَلَأُ الَّذٖينَ كَفَرُوا مِنْ قَوْمِهٖ مَا نَرٰيكَ اِلَّا بَشَراً مِثْلَنَا وَمَا نَرٰيكَ اتَّبَعَكَ اِلَّا الَّذٖينَ هُمْ اَرَاذِلُنَا بَادِيَ الرَّأْيِۚ وَمَا نَرٰى لَكُمْ عَلَيْنَا مِنْ فَضْلٍ بَلْ نَظُنُّكُمْ كَاذِبٖينَ﴿٢٧﴾

Verse 27:

In this verse, the terms “mala” (upper class) and “arazil” (lower class) from the society to which the Prophet Nuh belonged are mentioned.

Al-Mala’ (الْمَلَأُ ) Leaders

The primary meaning of the word mala’ (ملاء), which is derived from the word mil’ (ملئ) meaning “to be full,” is “that which is full [a container/store].” In time, it was metaphorically used for “chiefs/presidents, leaders of a society, the virtuous people of a society.” The reason they are called mala’ is because “they are full of needed knowledge, experience, and understanding,” meaning they are not “empty people.” ^[4]

The mala’ (upper class) was previously mentioned with the attribute “Sema” in Surah Al-Qamar.

The Lower Class (Arazil)

“…except for those of us who are the lowest (arazil), at first glance.” (لَّا الَّذٖينَ هُمْ اَرَاذِلُنَا بَادِيَ الرَّأْيِۚ)

The word arazil (اراذل) is the plural of the word rezil (outrageous) and is an attribute that the upper class attributed to the poor people of society. The lower class was previously mentioned with the attribute “arz” (الأرض) in Surah Al-Qamar.

Verses 28-34:

³²They said: “O Noah! You have disputed with us and increased us in dispute. Then, if you are of the truthful, bring us that punishment with which you have threatened us!”.

Note: Verse 35 has been placed after verse 14 for technical and semantic reasons.

In this group of verses, the warnings given by the Prophet Nuh to his community and his community’s reaction are very clearly present.

وَأُوحِيَ إِلَى نُوحٍ أَنَّهُ لَن يُؤْمِنَ مِن قَوْمِكَ إِلاَّ مَن قَدْ آمَنَ فَلاَ تَبْتَئِسْ بِمَا كَانُواْ يَفْعَلُونَ

وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلاَ تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُواْ إِنَّهُم مُّغْرَقُونَ

Verses 36-37:

In these verses, the necessary commands for the salvation of the Prophet Nuh and the believers are given. He is commanded that from now on, no one will believe in him and that he should not be saddened by what will befall them. The same warning was also given to the Prophets Hud, Salih, and Lut.

“FULK” (فلك – Fulk)

The word “فلك Fulk” means a “small” ship. In Turkish, we use the form “FILIKA” for this word. Filika is a term used in maritime and entered the Turkish language from the Italian word “feluca.” Its meaning is “LIFEBOAT.”

The word “feluca” is also known in Italian as “feluca” or “falucca” and refers to a type of small, sailboat. The origin of this word traces back to the Arabic word “فلوكة” (falukah). In Arabic, this word means a small boat or dinghy. Thus, the word “feluca” passed into Italian from Arabic.

In Al-Mu’minun/27, it is said, “Board/come into it.”

From our understanding of the verses, the word “فلك (fulk)” in the verse represents the religion of Islam. Indeed, later it will come with the attribute “مشحون (mashhun)” (a ship fully and perfectly equipped with all necessary provisions and fittings). Here, the “فلك (fulk – ship)” is the symbol of the monotheistic/Tawheed religion of Islam.

In Nuh/28, it is stated: “My Rabb! Forgive all of us/me, my mother and father, those who enter MY HOUSE as a believer and believing men and believing women! And increase those who do wrong; act against their own good by associating others with You only in destruction”

رَبِّ اغْفِرْ ل۪ي وَلِوَالِدَيَّ وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِن۪ينَ وَالْمُؤْمِنَاتِۜ وَلَا تَزِدِ الظَّالِم۪ينَ اِلَّا تَبَارًا ﴿28﴾

As seen in this verse, the expression “ship (fulk)” is not used to represent the religion of Islam; instead, the word “MY HOUSE” is employed.

Here, فلك (fulk – ship), as we also use in Turkish, refers to the ‘Ship of Salvation.’ In the parable of Noah, the religion of Islam is symbolized as ‘Fulk.’ Indeed, in another verse, the religion of Islam is symbolized as ‘السِّلْمِ (SILM).’

يَٓا اَيُّهَا الَّذٖينَ اٰمَنُوا ادْخُلُوا فِي السِّلْمِ كَٓافَّةًࣕ وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِؕ اِنَّهُ لَكُمْ عَدُوٌّ مُبٖينٌ ﴿٢٠٨﴾

The expression ‘س ل م (SILM)’ means “ دَارِ السَّلَامِؕ (dar us-salam – the Abode of Peace).’ In the verse, it is commanded: ‘Enter “ دَارِ السَّلَامِؕ (dar us-salam) entirely.'”

Yunus/25:

وَاللّٰهُ يَدْعُٓوا اِلٰى دَارِ السَّلَامِؕ

In (the verse), the monotheistic/Tawheed religion of Islam preached by Prophet Solomon is described as a صرح SARH (palace).

قٖيلَ لَهَا ادْخُلِي الصَّرْحَۚ فَلَمَّا رَاَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَنْ سَاقَيْهَاؕ قَالَ اِنَّهُ صَرْحٌ مُمَرَّدٌ مِنْ قَوَارٖيرَؕ قَالَتْ

رَبِّ اِنّٖي ظَلَمْتُ نَفْسٖي وَاَسْلَمْتُ مَعَ سُلَيْمٰنَ لِلّٰهِ رَبِّ الْعَالَمٖينَࣖ

⁴⁴It was said to the queen, “Enter the palace/pure religion where is nothing concealed, obscure and all things are shown clearly!” When the queen saw the pure religion, she carefully examined it again and again, scrutinized it, and revealed all the secrets of her past life. Solomon said: ‘This is the pure religion meticulously derived from Allah’s revelations.”⁴⁴….And the Queen said: “My Rabb! I have truly been acting unjustly to myself. With Solomon, I have become Muslim for Allah, Rabb of all universes” (An-Naml/ 44)

In conclusion, the فلك FULK (ship) that Noah built and entered with his followers to attain salvation is ‘THE RELIGION OF ISLAM’.

GHARK (غَرْق)

The word “ghark” (غَرْق) is generally understood to mean “drowning in water.” However, in all classical lexicons, it is found to carry the absolute meaning of “sinking”—used in contexts such as “sinking in water, sinking into debt, or sinking into calamity,” depending on the object it takes.

Here, the sinking and drowning of Noah’s people does not refer to sinking or drowning in water; rather, as clarified in Saffat: 76, it signifies sinking into calamity—being overwhelmed by disaster. As explained in Hud: 39, it is the punishment of disgrace.

Hud/39:

فَسَوْفَ تَعْلَمُونَۙ مَنْ يَأْت۪يهِ عَذَابٌ يُخْز۪يهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُق۪يمٌ ﴿39﴾

– You are going to know to whom that humiliating punishment will come and upon whom that perpetual punishment will descend –

Saffat/76:

وَنَجَّيْنَاهُ وَاَهْلَهُ مِنَ الْكَرْبِ الْعَظٖيمِؗ

⁷⁶And We saved him and his family, those who were close to him, those who believed from that great affliction.

In short, because Noah and those with him were in the Rescue Ship—that is, in the religion of Islam-Tawheed—they were saved from the great calamity and the punishment of infamy.

Verses 38-39:

وَيَصْنَعُ الْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلأٌ مِّن قَوْمِهِ سَخِرُواْ مِنْهُ قَالَ إِن تَسْخَرُواْ مِنَّا فَإِنَّا نَسْخَرُ مِنكُمْ كَمَا تَسْخَرُونَ

فَسَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُّقِيمٌ

In the thirty-ninth verse, the people of Nuh, like the peoples of Ad, Thamud, and Midian, were punished with the torment of DISGRACE and INFAMY. They were not drowned in water. The upper class was subjected to a change by the revolt of the lower class and was disgraced and reviled by the wrath of the lower class.

حَتّٰٓى اِذَا جَٓاءَ اَمْرُنَا وَفَارَ التَّنُّورُۙ قُلْنَا احْمِلْ فٖيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَاَهْلَكَ اِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ وَمَنْ اٰمَنَؕ وَمَٓا اٰمَنَ مَعَهُٓ اِلَّا قَلٖيلٌ

Verse 40:

That inevitable popular movement; when the civil war began and the matter intensified, Noah was commanded to take the believers and his family, the faithful (they were very few in number) and depart from there.

The expression “the oven boiled” in the verse is an idiom meaning “the matter intensified (accelerated).” In Arabic, it is said, “The oven heated up,” meaning (the matter intensified).

مِنْ كُلٍّ MIN KULL (From every)

The expression “min kullin (from every)” in the verse was unfortunately interpreted, under the influence of Israiliyat, as meaning all living creatures on earth. That is, Noah was supposedly to take a pair, male and female, of every living thing on earth into his ship. Because no living being would remain on earth outside of those loaded onto Noah’s ship. Afterwards, humans and animals would all multiply and propagate from those Noah carried. (!) However, the verse does not mention animals or insects. As can be understood from other verses, those saved in Noah’s Ark of Islam were those from his family and his community who had entered the Religion of Islam-Tawhid.

Verse 41:

وَقَالَ ارْكَبُوا فٖيهَا بِسْمِ اللّٰهِ مَجْرٰۭۙيهَا وَمُرْسٰيهَاؕ اِنَّ رَبّٖي لَغَفُورٌ رَحٖيمٌ

(٤١)

Noah told the believers and those among his family who had believed to board the Ark of Islam. All conduct and all life within this ship will be IN THE NAME OF ALLAH, and the pure, sincere Religion of Allah will be lived.

Verse 42:

وَهِيَ تَجْرٖي بِهِمْ فٖي مَوْجٍ كَالْجِبَالِ وَنَادٰى نُوحٌۨ ابْنَهُ وَكَانَ فٖي مَعْزِلٍ يَا بُنَيَّ ارْكَبْۭࣗ مَعَنَا وَلَا تَكُنْ مَعَ الْكَافِرٖينَ

مَوْجٍ Mawj

The word “مَوْجٍ Mawj” means wave. Its plural form is given as “امواج amwaj”. This word is used for sea waves, water waves, as well as for human movements and internal conflicts, as in “ الناس يموجون annasu yamujuna, , ماج الناس majannasu, ماجت الفتنة majat al-fitnatu”. Metaphorically, it is also used for each of the “successive crises, etc.” (All lexicons)

The expression “mountains” in the verse also shows the intensity and horror of the crisis. The mountain-like waves in the verse are a metaphor for the intensity of the human waves. The civil war in the communities of Prophets Hud and Salih was described as a Recfe (convulsion).

In the civil war waged by the upper and lower classes; while they were destroying each other, Prophet Noah and those who believed in him remained far from them; they were completely unaffected. Prophet Noah invited his son to salvation; to believe, to enter the Religion of Islam-Tawhid. He also informed him that there was no salvation outside of this.

قَالَ سَآوِي إِلَى جَبَلٍ يَعْصِمُنِي مِنَ الْمَاء قَالَ لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللّهِ إِلاَّ مَن رَّحِمَ

وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ

Verse 43:

His son, however, rejected this invitation. He responded by saying, “I will seek refuge from the destructive water; from the civil war, from one of the powerful upper Mala’s, the upper class, that sweeps away everything before it.” But the wave of rebellion and civil war swallowed him too. He too was drowned in calamities.

وَقٖيلَ يَٓا اَرْضُ ابْلَعٖي مَٓاءَكِ وَيَا سَمَٓاءُ اَقْلِعٖي وَغٖيضَ الْمَٓاءُ وَقُضِيَ الْاَمْرُ وَاسْتَوَتْ عَلَى الْجُودِيِّ

وَقٖيلَ بُعْداً لِلْقَوْمِ الظَّالِمٖينَ

Verse 44:

The forty-fourth verse is generally translated as follows: “And it was said, ‘O earth, swallow your water! O sky, you too, hold back!’ The water then subsided. The matter was accomplished. The ship came to rest on Judi. And it was said to the people who associated partners with Allah and did wrong; who worked to their own detriment, ‘Away with you [be destroyed, be erased from history]!'” As seen in most common translations, the actions in the verses are attributed to Allah. But!

The forty-fourth verse is another verse that sheds light on our correct understanding of the subject of Prophet Noah and his community.

The verse begins with ” قيل qila (it was said)”. This expression indicates that someone other than Allah or Noah intervened. If the one saying this were Allah, the word would be ” قلنا qulna”; if it were Noah, it should have been expressed as ” قال qala”.

Here, it is explained that a third force intervened and mediated; saying to the warring parties, “O earth, swallow your water! O sky, you too, hold back!” and stopped the civil war.

This group said to the ard (the lower class), “swallow your flooding water, obscure it,” and to the sama (the upper class), “you too, desist; lower your sails now; cease the attack.”

غٖيضَ الْمَٓاءُ

The phrase “غٖيضَ الْمَٓاءُ ghayd al-ma’a” in the verse expresses that “the mud absorbed its water; thus, no trace of the flood remained; the situation improved, and things calmed down.”

And the ship came to rest upon al-Judiyy

الجودى JUDI

The word “الجودى al-Judiyy”, under the influence of Israiliyat (Jewish and Christian traditions), has been accepted as the mountain where Noah’s ship settled, and it has been claimed that it is either Mount Judi in the Southeast or Mount Ararat in Eastern Anatolia. However, the idea of a flood reaching the summit of Mount Ararat or Mount Judi on Earth was not considered to be beyond reason and logic.

The notion that Noah’s ship came to rest on Mount Judi in the Southeast or Mount Ararat in Eastern Anatolia is also irrational. Such a flood or deluge is physically impossible on Earth.

The word “الجودى al-Judiyy” comes from the root “ج و د j-w-d”, meaning generosity and abundance. We use derivatives of this word in Turkish as well, such as Cavit, Cevat, and Ecvet. The subject in the verse is not a mountain named Judi; it refers to a GENEROUS, FERTILE AREA. In our opinion, this refers to the fertile lands, the Fertile Crescent region of Mesopotamia. Indeed, in the forty-eighth verse, it is said: “O Noah! Disembark with peace from Us and blessings upon you and upon the nations that will come from those with you,” indicating that the people of the place they arrived at welcomed them very well, and they were told that the place they came to was safe, secure, and peaceful.

AL-JUDIYY

a) Literal meaning: Generosity and abundance.
b) The fertile lands (as described in the forty-eighth verse).
c) A hill-like place.

If these geographical features are taken into account and researched, the region where Noah and the believers settled can be easily identified.

Result: The meaning of the 44th verse:

⁴⁴And it was said: “O earth, swallow your water!; O ARAZIL(Lower class!). CEASE YOUR ATTACK! O sky, you, withhold!. O MALA (Upper class!) CEASE YOUR ATTACK!” THE CIVIL STRIFE CAME TO AN END. And the command was fulfilled. And the ship of salvation; those who belonged to the monotheistic religion of Islam SET UPON Judi; BLESSED LAND. And that people who did wrong; acted against their own good by associating others with Allah was told: “Away with you [Perish, vanish from the history]!”

Verses 45-48:

⁴⁵And Noah called upon his Rabb and said: “My Rabb! My son was from among the people close to me. And your promise is definitely the truth. And You are the best of judges”.

قٖيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلٰٓى اُمَمٍ مِمَّنْ مَعَكَؕ وَاُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِنَّا عَذَابٌ اَلٖيمٌ

(٤٨)

قٖيلَ

According to the expression “ قٖيلَ qila (it was said)” in the forty-eighth verse, here again a third group of people intervenes and says to Noah, “O Noah! Disembark with Salam [health, peace, happiness…] from Us and with Salam [health, peace, happiness…] to the peoples of the future from those with you and with blessings. ”

This statement belongs to the community where Noah settled. It does not belong to Allah. If it belonged to Allah, it should have come as “ قلنا qulna”. The people of Noah’s new homeland respected Noah, accepted them, and said (…with Salam [health, peace, happiness…] ).

–And there are many communities whom We will grant enjoyment for a time; then a painful punishment from Us will seize them.–

Verse 49:

As in every society, in the people of Noah as well, those who stand against the truth are the leading figures of the community. Our Lord has declared that it has always been this way throughout history, as follows:

²³And thus, every time We sent a warner to a city before you, arrogant wealthy of that place have certainly said: “Indeed, we found our ancestors upon a community with a leader. And we surely are the ones who follow their footsteps”.

(Az-Zukhruf / 23)

The leading infidel nobles of the people, relying on their nobility and splendor, demanded that the Prophet Noah drive away from his presence those whom they described as “the short-sighted lower class.” The same demand was made to our Prophet by the leading figures of Mecca; they too did not wish to sit in the same assembly as weak individuals. In response to these initiatives of the Meccan magnates, Our Lord gave our Prophet the following instructions:

⁵²And do not send away those who call their Rabb morning-evening; always seeking His countenance! No liability is upon you from their account and no liability is upon them from your account. If you sent them away, you would be of those who do wrong; act against their own good!

53,55And We have led some of them into the fire, tested them so they would say, “Is it these whom Allah favored among us?” and the path of the criminals may be disclosed/manifest for you. Is Allah not the One Who knows better those who repay for the blessings they are given? Thus We explain the Ayat in detail.

(Al-An’am / 52, 53)

²⁸Keep yourself patient with those who invoke their Rabb continuously, asking for the countenance of their Rabb. Do not turn your stare away from them, desiring adornments of the simple worldly life. And you, do not follow one, heart of whom We have made careless/apathetic from Our remembrance, who follows his vain, transitory desire and whose affair is transgression.

(Kahf / 28)

In the forty-fifth verse, the word “ahl” (أَهْل) is primarily used in the sense of “close” in terms of religious brotherhood, thus emphasizing that what matters is not blood relation but religious closeness. For the blood relation between the Prophet Noah and his son is indisputable; however, Allah stated, “O Noah! Indeed, he is not of your ahl (أَهْل),” indicating that the word “ehil” here means “closeness in faith and deeds.” This means that unless a person is a believer, even if they are the child of a prophet, it will not benefit them.

It is unnecessary to attempt forced interpretations by detaching the word “ehil” from its context in the verse, such as:

“He is not among the family members whom I promised to save.”
“Noah thought he was his own son, but he was not Noah’s son. Noah’s wife had conceived him from someone else.”
“The boy was born in Noah’s house but was from his wife’s former husband.”

Because it is possible for even a prophet’s child to be an infidel and a wrongdoer:

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)

However, this point should not be overlooked: The fact that the Prophet Noah personally pleaded with Allah for his son indicates that he did not know his son was a polytheist. For since it is not possible to seek forgiveness for polytheists, it is not possible for him to make such a request for his son knowingly:

^113,114It is not for the Prophet and for those who have believed to ask forgiveness for those who associate others with Allah after it has become clear to them that they are the companions of Jahannah [Hell], even if they are relatives. And asking of forgiveness of Abraham for his father was because of a promise he had given to him. And when it became clear to him that he was an enemy to Allah, he disassociated himself from him. Indeed, Abraham was compassionate and patient.

(At-Tawbah / 113, 114)

Indeed, Our Lord stated in the 46th verse, “Do not ask me Me that about which you do not have any knowledge! Surely, I prohibit you from being among the ignorant” indicating to the Prophet Noah that he had no knowledge on this matter and advising him. From this advice given to the Prophet Noah, it should be understood that one must know well what to ask from Allah. It is not correct to ask something from Allah unconsciously and ignorantly.

Our Lord has constantly advised people in the Qur’an:

¹⁷If you are those who have believed, Allah warns you not to conduct like of it ever.

(An-Nur / 17)

²³¹When you divorce women and they complete their waiting period, either keep them under acceptable conditions or release them again under acceptable conditions, but do not keep them against their good for violating their rights. Whoever does this has treated unjustly to his very self. And do not take the Ayat of Allah in jest, remember and contemplate over the favor of Allah upon you, the book which He has sent down to remind you and laws, rules and principles that are set forth to prevent injustice, corruption and chaos. And be under the guardianship of Allah and know that indeed Allah is the One Who knows all best.

²³²And when you divorce women and they have completed their terms and when they come to an agreement with their spouses in a way that is acceptable for all, do not forbid and prevent them just because they will marry their husbands. This is with what those among you who believe in Allah and Akhirat [Afterlife] are reminded. This is more appropriate and better for you. And Allah knows but you do not know.

(Al-Baqara / 231, 232)

⁵⁸Surely, Allah commands you to entrust civil services to those who are competent and to judge with justice when you judge between people. Surely, how excellent advise that Allah gives you with this. Indeed, Allah is the One Who hears best, sees best.

(An-Nisa / 58)

⁹⁰Indeed, Allah commands justice, doing good deeds and giving to people; traveling paupers –who have been expelled out of their homes and deprived of their wealth while seeking for the gifts and acceptance of Allah, and they help Allah and His messenger. He forbids immorality, evil deeds and transgression. He reminds you so you may reason and take lessons.

(An-Nahl / 90)

In the 47th verse, the Prophet Noah repeats the following prayer of Adam and his wife:

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

(Al-A’raf / 23)

The message given to the Prophet Noah was later also given to the Prophet Abraham, who descended from his lineage. Our Lord warned the Prophet Abraham, who excluded the infidels in his prayer for provision, by informing him that He would also let the infidels benefit for a short while:

¹²⁶And when Abraham said: “My Rabb! Make this place a safe city, provide for those who believe in Allah and the last day with fruits”. Allah said: “I grant a little enjoyment upon even an infidel; the one who consciously denies My divinity and the fact that I am Rabb, then I will drag him into the punishment of fire. How evil is the destination!”.

(Al-Baqara /126)

After the story of the Prophet Noah was concluded, in verse 49, the address returns to our Prophet, and he is asked to take lessons from this story, which he and his people did not know, and to be patient. If we recall, our Prophet had previously been commanded to be patient as well:

¹⁷Be patient over what they say and remember our servant David who was the possessor of strengths. Indeed, he was the one who turned to his Rabb frequently.

(Sad / 17)

⁴⁸Then be patient for the decision of your Rabb, do not be like the one who was in distress. When he called out his Rabb while he was once very distressed.

(Al-Qalam / 48)

The lessons our Lord wants to be taken from the story are matters such as the fact that crime and punishment are individual, that people should not be judged according to their social status, that lineage and ancestry are not important in evaluating people, and that no one is granted privilege.

The final verse of the story addressing our Prophet can be interpreted along with the messages to be taken as follows: “I have told you what happened to Noah. You must be patient as he was patient. You have seen the negative reaction his community showed him and how far they took the matter. You have also learned how Noah was saved. You too will face negative reactions. But the greatest remedy for this is patience. You too, like Noah, will certainly attain salvation.”

Verses 50-52:

The second instructive tableau is about the Prophet Hud and his people, Ad. The Prophet Hud also waged a struggle similar to the struggle our Prophet gave against his people and invited the people of Ad, who were polytheists like the Meccans, to tawhid (monotheism). In history, two distinct peoples of Ad lived; one was the people to whom the Prophet Hud was sent as a messenger, and the other was the people of Iram, the possessors of pillars.

The story of Hud is not given as long and detailed as the story of Noah in this surah. Summarized between verses 50 and 60, the story is in the form of a dialogue between the messenger and his people. With this style of narration, the story is like a vivid theatre scene. In this narration of the story, there are also some expressions that differ from those mentioned in previous surahs.

¹²³People of Ad denied those who were sent to them [messengers, messages].

^124-135When their brother Hud [Eber] said to them: “Will you not enter under the guardianship of Allah? Indeed I am a trustworthy messenger for you. So, enter under the guardianship of Allah and obey me. I do not ask you any payment for this. My payment is only upon Rabb of all universes. Do you amuse yourselves by constructing a building at every hill as a sign? And do you take such places that produce industries [factories/castles] to become eternal/as if they will make you eternal? And when you seize, do you seize like tyrants? Now, enter under the guardianship of Allah and obey me. Enter under the guardianship of the One Who gives you all that you know [cattle, sons, vineyards, gardens, springs]. Indeed, I fear the punishment of a great day about you”.

^136-138And they said: “It is same for us whether you advise or you are not one of those advisers. This is only the lifestyle of the former ones. And we are not the ones to be punished”.

¹³⁹Then they denied him so We manipulated/destroyed them. Indeed there is an evidence/a sign in this, but most of them were not to be believers.

¹⁴⁰And no doubt that your Rabb is the One Who is certainly the most exalted, the most powerful, the most honorable, the invincible/the subduer, the possessor of vast mercy.

(Ash-Shu’ara / 123-140)

⁶⁵Surely We sent to the people of Ad their brother, Hud, as a messenger. And he said:” O my people! Worship Allah, no deity is for you but Allah. Will you not enter under the guardianship of Allah?”.

⁶⁶Chiefs among his people who were infidels, those who consciously denied the divinity of Allah and the fact that He is Rabb said: “We see you as an retarded/ignorant person and we really think that you are a liar”.

^67-69Hud said: O my people! I am no retarded nor ignorant, however I am a messenger sent by Rabb of all universes. I convey to you what my Rabb sent and I am a trustworthy adviser for you. Are you really surprised that a reminder/a book has come to a man from among you for you so he may warn you? And remember that He made you successors of the people of Noah, and He increased you in stature at formation. Remember the blessings of Allah so you may succeed”.

⁷⁰Then they said: “Have you come to make us to worship Allah without associating others with Him and leave what our ancestors worshipped? Then, if you are among the truthful, bring us that with which you threaten us!”.

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.

(Al-A’raf / 65-72)

Verses 53-58:

⁵⁸And when Our command came, We saved him and those who believed with him with a mercy from Us; and We saved them from a severe punishment.

These verses include the Prophet Hud’s very clear, precise, convincing, and rational explanations, and it is emphasized that in the face of these explanations, those who think well do not deny the truth, while those who cannot think continue their denial.

Verses 59, 60:

In these verses at the end of the Hud story, our Lord, as if pointing a finger, indicated Ad and gave a very vivid warning by saying, “And this is the people of Ad, who rejected the Ayat of their Rabb, disobeyed His messengers and obeyed the command of every obstinate tyrant.”

From the verses concerning the people of Ad, it is understood that this people knowingly denied Allah’s signs, rejected the messengers, followed behind every tyrant, and were punished for these crimes. The lesson to be taken from the story is that those who commit the specified crimes will meet the same evil end as Ad.

Verses 61-64:

In these verses, another struggle similar to the struggle of our prophet for delivering the message has begun to be narrated, and the dialogue between the prophet Salih, who was sent as a messenger to the people of Thamud, and his people is conveyed vividly, with such clarity that it does not require any explanation.

Since the details regarding the words “Naqatullah” (نَاقَةُ اللَّهِ) and “Thamud” (ثَمُودَ) were given in the analyses of the Surahs ash-Shams and al-A’raf, it was not considered necessary to explain them again here.

Verse 65:

⁶⁵Then they killed it by depleting its life resources. Thereafter, Salih said: “Enjoy three more days in your land. This is a promise not be denied”.

In this verse, after the people of Thamud destroyed Allah’s naqa [public finance] by cutting its legs [sources of revenue], the words of prophet Salih warning his people that their end was near are mentioned. The phrase “three days” that appears in these words is probably a metaphor for the shortness of the time.

Verses 66-68:

⁶⁷And a horrible blast seized those who did wrong; acted against their own good by associating others with Allah so that they fell on knees on their land.

⁶⁸As if they had never lived there in prosperity. Open your eyes! Indeed, the people of Thamud truly disbelieved in their Rabb. Open your eyes! Exiled were the people of Thamud.

In these verses where the end of the people of Thamud is announced, it is stated that prophet Salih and those who believed with him were saved, while the others were annihilated as if they had never lived there. The expression “As if they had never lived there ” means that their names, titles, and traces were completely wiped out. With this, it is emphasized that what remains from that people is only this instructive narrative.

As will be remembered, the following explanations were given regarding this narrative in the Surah al-A’raf:

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!”.

⁷⁶Those who were arrogant said: “We are the ones who consciously deny what you believe in!”. ⁷⁷Then they rapidly depleted the resources that maintained those social relief and support facilities¹⁰⁶and disobeyed their Rabb insolently and said: “O Salih! If you are the messenger as you say, bring us with what you threaten us!”.

⁷⁸Then a violent tremor seized them so they fell on knees within their homeland.

(Al-A’raf / 73-78)

Taking the entire narrative into account, the crimes committed by the people of Thamud can be summarized as follows:

Preferring blindness over the right path,
Killing Allah’s she-camel,
Denying the messengers [the mission of messengership].

These crimes are also explained in other verses:

¹⁷And as for Thamud; We guided them to the righteous path. But they liked and preferred blindness over righteous path. Therefore, terrifying fear of the humiliating punishment seized them for that which they earned.

¹⁸And We spared those who believed and entered under the guardianship of Allah.

(Fussilat / 17, 18)

¹⁴Attach importance to the camel of Allah!” and “Let her drink water and live!

(Ash-Shams / 14)

¹⁴¹People of Thamud denied those who were sent to them [messengers, messages].

(Ash-Shu’ara / 141)

Verses 69-76:

⁷⁰And when he saw them not reaching for it, he found it strange and he felt an apprehension from them. They said: “Do not fear, we have definitely been sent to the people of Lot”.

⁷¹And the difficult and incompatible wife of Abraham was upraising against and she laughed.

Then We gave her the good news of Isaac, and after Isaac, Jacob.

⁷³Messengers said: “Are you amazed at the decree of Allah? Mercy and blessings of Allah are upon you. O people of the house! Indeed, He is the One Who is praiseworthy and very beneficent”.

⁷⁴When Abraham overcame his fear and received the good tidings, he started to dispute with Us about the people of Lot.

⁷⁵Surely, Abraham was very forbearing, very grieving/tenderhearted/turning person.

-“⁷⁶O Abraham! Stay away from this. Indeed, the command of your Rabb has come and indeed, they; an irreversible punishment will come to them.-

In this passage, the fourth of the narratives conveyed in the Surah Hud is found. The content of the passage, which narrates an important section from the life of prophet Ibrahim, is mostly related to the fact that prophet Ibrahim was a good example for people. The narrations of the events mentioned in the passage in the Surahs al-Hijr and adh-Dhariyat will contribute to a better understanding of the subject:

⁵¹And inform my servants about the guests of Abraham.

⁵²When the guests of Abraham had entered the presence of Abraham and said: “Salam [health, peace, happiness…]!”. Abraham said: “Surely, we are those who are afraid of you”.

⁵³The guests of Abraham said: “Do not fear! Surely we give you the good tidings of a learned son”.

⁵⁴Abraham said: “Do you give the good tidings to me although old age has come upon me? Then, relying on what do you give me the good tidings?”.

⁵⁵The guests of Abraham said: “We give you the good tidings in truth. Do not be among those who despair!”.

⁵⁶Abraham said: “Who despairs of the mercy of my Rabb other than those who are astray?”.

⁵⁷Abraham said: “O the messengers that have been sent! What is your affair?”.

^58-60The messengers said: “Surely, we have been sent to a criminal people. Except the family of Lot”. -Surely, We will save all of them but the inharmonious and incompatible wife of Lot. We have set it up. Surely, she is among those remain behind/who look back.-

(Al-Hijr / 51-60)

²⁴Has the news of the honored guests of Abraham come to you?

²⁵When they entered upon Abraham and said: “Salam [health, peace, happiness…] be upon you!”. And Abraham said: “Salam [health, peace, happiness…] be upon you, the group of strange and unknown people!”.

²⁶Then Abraham went to his family and came back with gold²⁸¹. ²⁷Then, he placed the gold close to them and said: “Would you not have?”.

²⁸Then he felt from them apprehension. They said: “Do not fear!” and gave him the good tidings of a knowledgeable son.

²⁹Then his inharmonious and incompatible wife came forward with a cry and hit her face and said: “An unfortunate one, a barren one!”.

³⁰Guests said: “Thus decreed your Rabb. Indeed, your Rabb is the One Who makes laws, rules and principles that are set forth to prevent injustice and chaos. He is the One Who knows best”.

³¹Then Abraham said: “What is your important business, O messengers?”.

^32-34Messengers said: “Indeed, we have been sent to a people of sinners to send down upon them from your Rabb hard stones made of baked clay and marked for those who show the truth incomplete”.

³⁵So We brought out whoever was in there of the believers. ³⁶But We did not find there other than a single house of Muslims. ³⁷And We left therein an evidence/a sign for those who fear a painful punishment.

(Adh-Dhariyat / 24-37)

The biblical account of this part of Abraham’s life is as follows:

15 God said to Abraham, “As for your wife Sarai, you will no longer call her Sarai; her name will be Sarah.
16 I will bless her and surely give you a son by her. I will bless her so that she will be the mother of nations; kings of peoples will come from her.”
17 Abraham fell facedown; he laughed and said to himself, “Will a son be born to a man a hundred years old? Will Sarah bear a child at the age of ninety?”
18 And Abraham said to God, “If only Ishmael might live under your blessing!”
19 Then God said, “Yes, but your wife Sarah will bear you a son, and you will call him Isaac. I will establish my covenant with him as an everlasting covenant for his descendants after him.
20 And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make him into a great nation.
21 But my covenant I will establish with Isaac, whom Sarah will bear to you by this time next year.”
22 When he had finished speaking with Abraham, God went up from him.
23 On that very day Abraham took his son Ishmael and all those born in his household or bought with his money, every male in his household, and circumcised them, as God told him.
24 Abraham was ninety-nine years old when he was circumcised,
25 and his son Ishmael was thirteen;
26 Abraham and his son Ishmael were both circumcised on that very day.
27 And every male in Abraham’s household, including those born in his household or bought from a foreigner, was circumcised with him.^[5]

This narration in the Bible also influenced Muslims and caused narrations in accordance with it to be formed.

ANALYSIS OF VERSES 69-76

Although there is no evidence at hand, in the classical sources it has been imposed that these messengers were “angels.” In our opinion, however, these messengers are human messengers [prophets] in that region, whom prophet Ibrahim had not known until that day and was not aware of their existence. The fact that their number is more than “one” should not cause hesitation in this matter; because in the Surah Ya Sin it is also stated that three messengers were sent to a city one after another.

About the glad tidings brought by the messengers:

The glad tiding of the destruction of the people of Lut,
The glad tiding that they were messengers of Allah,
The glad tiding that there was nothing for prophet Ibrahim to fear,

such interpretations have been made. However, our Lord explained this glad tiding in verse 71: “Then We gave her the good tidings of Isaac and Jacob after him.”

The calf that Prophet Abraham offered to his guests is described in this verse with the word “haniyz” and in Dhariyat/26 with the word “semiyn”. Traditionalists have translated these two descriptions as -respectively- “roasted” and “fat/well-fed”. However, by failing to consider that a whole calf cannot be roasted and the contradiction between the description “roasted”, which qualifies this same calf, and the description “fat/well-fed”, which is only used for a living animal, they have fallen into an obvious error. Because while it is reasonable to roast and offer a chicken or even a lamb to a guest, roasting and offering a whole calf is an inconceivable situation. Furthermore, according to the descriptions of the traditionalists, the calf in our subject verse is “roasted”, meaning it is a dead calf. Whereas in Dhariyat/26, the same calf is “fat/well-fed”, meaning it is a living calf. In this case, there is a contradiction between the two verses, which is absolutely impossible.

In our view, one must reach the interpretation of the meaning intended by the “calf” in this event by starting from the true meanings of the words “haniyz” and “semiyn”, which are communicated as the attributes of that calf.

الحنيذ HANIYZ

The word “الحنيذ haniyz” means “purified, cleansed of its excess elements.” The word was first used in the meaning of “making a horse sweat,” and later Arabs used this word to express both “the sun making a person sweat” and “the process of removing the water from meat by pressing it between hot stones, causing it to lose its fluidity.” ^[6]

Accordingly, “الحنيذ haniyz” means “the removal of excess elements within an object, especially things that would spoil the object.” Therefore, the word “haniyz” in the verse, with its passive meaning, means “purified, containing no harmful substances, rendered pure.”

However, in classical works, the original meaning of the word was not taken into consideration, and not even the meaning of “dried” was regarded; the word was used in the meaning of “roasted over fire.”

السّمين SEMIYN

This word is the opposite of “weak,” and because it is a source of strength, fat is also called “سمن semen.” ^[7]

Therefore, the expression “semiyn” in Dhariyat/26, with its active participle (ism-i fail) meaning, means “that which gives strength.”

THE CALF HERE IS, GOLD

When the meanings of both words provided as attributes of the calf, which we have stated above, are combined, it leads to the meaning that the calf here is a calf that is “found in a pure state” and “gives strength.” Therefore, we hold the opinion that this calf, like the “lifeless calf with a deceptive sound” in the A’raf surah, is “gold.” According to our interpretation, Prophet Abraham gave “gold” to the heralding messengers as a reward for the good news.

⁷⁰And when he saw them not reaching for it, he found it strange and he felt an apprehension from them. They said: “Do not fear, we have definitely been sent to the people of Lot”.

According to the verse, the guests [the messengers] did not, or rather could not, touch what Prophet Ibrahim had presented as an offering [the ‘gold’]. Because they are messengers, and as stated in many verses before, it is not conceivable for them to receive any reward in return for what they do as part of their duty.

From Prophet Ibrahim’s becoming fearful upon their not accepting the gift, it is understood that the rejection of a given gift or offered hospitality was considered a sign of hostility and enmity in the customs of that time. Since Prophet Ibrahim did not know the unseen, and he did not understand that the guests were messengers until they disclosed it, he became fearful because of this behavior which, according to custom, was considered hostile.

Another conclusion drawn from this situation is that it is not possible for prophets to know the unseen unless Allah informs them.

The part of the story up to this point is included in Surah Al-Hijr with some additional information as follows:

⁵¹And inform my servants about the guests of Abraham.

⁵²When the guests of Abraham had entered the presence of Abraham and said: “Salam [health, peace, happiness…]!”. Abraham said: “Surely, we are those who are afraid of you”.

⁵³The guests of Abraham said: “Do not fear! Surely we give you the good tidings of a learned son”.

⁵⁴Abraham said: “Do you give the good tidings to me although old age has come upon me? Then, relying on what do you give me the good tidings?”.

⁵⁵The guests of Abraham said: “We give you the good tidings in truth. Do not be among those who despair!”.

⁵⁶Abraham said: “Who despairs of the mercy of my Rabb other than those who are astray?”.

⁵⁷Abraham said: “O the messengers that have been sent! What is your affair?”.

(Al-Hijr / 51-58)

Regarding this subject, what is written in the Bible (Genesis; Chapter 18) does not match the Qur’an.

The people referred to as the “people of Lut” in the 70th verse, which is our topic, are not actually the people to whom Prophet Lut belonged by lineage. Because Prophet Lut, like Prophet Ibrahim, is from the natives of the city of Ur in Southern Babylon and migrated from there with his uncle. Therefore, the expressions “people of Lut” found in the Qur’an refer to the inhabitants of the city [country] to which Prophet Lut migrated and where he was assigned his mission while living there; according to historical records, this place is the city of Sodom.

⁷¹And the difficult and incompatible wife of Abraham was upraising against and she laughed.

In this verse, there is a reference to the first part of verse 69. The action of Prophet Ibrahim’s wife reported in this verse [her laughing] occurred during the events described in the first part of verse 69, specifically upon the exchange of greetings between Prophet Ibrahim and the messengers and the messengers giving the good news. In other words, Prophet Ibrahim’s wife laughed upon hearing the good news given by the messengers. Here, the reference from verse 71 to verse 69 is similar to the reference made from verse 29 to verse 25 in Surah Adh-Dhariyat. Prophet Ibrahim’s offer of hospitality mentioned in the second part of verse 69 here, and in verse 26 of Surah Adh-Dhariyat, occurred after his wife’s laughter.

In verse 71, two points concerning Prophet Ibrahim’s wife require attention: her “laughing” and her being “Qayimah” (قَائِمَةٌ – standing).

THE LAUGHTER OF PROPHET IBRAHIM’S WIFE

The word “ضحكت dahikat” in the verse means “to laugh.” “Laughing” is not just smiling by stretching the lips without making a sound; it is an action done audibly, in a way that the teeth become visible. Following her laughter, in her speech reported in verse 72, Prophet Ibrahim’s wife said that she found the good news very strange due to her being an “‘ajuz” (عَجُوزٌ – an old woman) and her husband’s old age. In other words, the good news given to Prophet Ibrahim by the messengers struck his wife as very strange, and the news that she would have a child from her old husband made her laugh out loud.

However, in many classical works, the word “dahikat” has been interpreted with the following meanings:

Mujahid and Ikrime, regarding the statement of Allah the Exalted, “She laughed,” explained that “while she had ceased menstruating due to old age, she menstruated again for the fulfillment of the good news.” … The majority (al-Jumhur) say: The intended meaning here is the “laughing” that we know. However, there are differing opinions regarding its nature. It has been said that it was a laugh expressing astonishment and bewilderment. ^[8]

Muqatil says: She laughed at Prophet Ibrahim’s fear and trembling from three people while he was serving his guests and was present in his magnificence, because Prophet Ibrahim was considered equal to a hundred men by himself.
Again (Muqatil) says: It is not appropriate for this word to have the meaning of menstruation in lexicology. Abu Ubayd and al-Farra also do not accept this meaning. Al-Farra says: I have not heard this meaning of the word from a reliable person. At best, it could be a metaphor. ^[9]

Regarding this part of the story, many fabricated events have been put forward. However, we do not see any benefit in transmitting these unrealistic narratives.

THE UPRISING / REBELLION OF PROPHET IBRAHIM’S WIFE

The verse states that Prophet Ibrahim’s wife was Qayimah” ( قائمة) This expression is generally translated by translators of meaning as “she was standing upright”. However, according to the narrative of the story, in the progression of events, whether Prophet Ibrahim’s wife was standing, sitting, or lying down has no importance. Therefore, the expression “qayimah” here must have another meaning.

According to us, the “qayimah” (state of being qa’imah) here expresses having risen up, having rebelled. Accordingly, Prophet Ibrahim’s wife being “qayimah” indicates that there was a rift between her and her husband. This situation shows that Prophet Ibrahim and his wife were in the stage of separation, divorce. Indeed, the word “qiyam” (قِيَام) means “political rebellion” and there are many verses in the Qur’an where the word is used in this meaning:

¹⁹And the truth is that when the servant of Allah/the Prophet stood up/moved inviting to Him, a group of those strangers would surround him, almost being clamped together.

(Al-Jinn / 19)

^14,15And We made their hearts firm when they rose up and said: “Our Rabb is Rabb of the heavens/universe and the earth. We do not invoke those that are inferior to Him as deity otherwise we would speak nonsense. Those who have taken gods from among those that are inferior to Allah are our people. Why do they not bring clear evidence about the gods that they have taken? Who can do more wrong; act more against his own good than the one who invents a lie about Allah?”.

(Al-Kahf / 14)

⁹⁷Allah has made Kaaba; the Bayt al-Haram, the haram/forbidden month, offering beasts as food for those who fulfill hajj [pilgrimage] and marks attached to the animals that are sent so those who fulfill hajj [pilgrimage] may eat, a standing; shaking, salvation of themselves for the people. This is so you may know as well that Allah knows all that is in the heavens/universe and on the earth and Allah is the One Who knows everything in truth.

(Al-Ma’idah / 97)

¹²⁵And We made this Bayt [House]/the first school for the people a place to return and a place of security. And We took covenant from Abraham and Ishmael, saying: “Keep my Bayt [House] pure for the travelers, those who worship, who submit, who acknowledge the oneness of Allah”. –And get a place for Salah [a place where supporting financially and spiritually; enlightening the community will take place] from the place that Abraham served.-

(Al-Baqara / 125)

Additionally, one can also look at Al-Hajj/26, Ash-Shu’ara/218, Adh-Dhariyat/45, and Ali-Imran/97.

Most of the transmissions on this subject found in classical works are sourced from the Bible:

12 So Sarah laughed to herself as she thought, “After I am worn out [acuz] and my lord is old, will I now have this pleasure?”
13 Then the Lord said to Abraham, “Why did Sarah laugh and say, ‘Will I really have a child, now that I am old?’
14 Is anything too hard for the Lord? I will return to you at the appointed time next year, and Sarah will have a son.”
15 Sarah was afraid, so she lied and said, “I did not laugh.” But he said, “Yes, you did laugh.” ^[10]

⁷³Messengers said: “Are you amazed at the decree of Allah? Mercy and blessings of Allah are upon you. O people of the house! Indeed, He is the One Who is praiseworthy and very beneficent”.

In these verses, Prophet Ibrahim’s wife described herself as an “‘ajuz” (عَجُوزٌ – an old woman) and Prophet Ibrahim as a “shaykh [an old man]” and expressed her astonishment about how the given good news could possibly come true. When the attributes in Surah Adh-Dhariyat are considered by taking these descriptions into account, the attribute “‘acuz” there must again be attributed to Prophet Ibrahim’s wife, and the attribute “‘aqim” (عَقِيمٌ – barren) must be attributed to Prophet Ibrahim. In this case, Prophet Ibrahim is described by his wife as both “old” and “barren.”

There is no evidence at hand that Prophet Ibrahim’s son Ismail was born before Isaac, who is heralded here. It is probable that Ismail was born after this good news, after Prophet Ibrahim’s barrenness was removed by Allah.

(العجوز ) AJUZ

This word means “old,” but it also means “wide-hipped” or “a young lady whose husband is old, who has no suitable husband for herself, who has not found her equal, wretched, unfortunate, ill-fated.”^[11]

Among the meanings above, the one most suitable to the subject we are addressing is the last one. Because the words of Prophet Ibrahim’s wife reported in verse 72, “O woe to me! Will I give birth? I am a poor, unlucky and unhappy woman whose husband goes for nothing. And this, my husband, he is an old man! Indeed, this is a strange thing!” show that she was a young woman capable of childbearing, while introducing Prophet Ibrahim as an old man (and according to Dhariyat/26, ‘aqim, barren). Therefore, Prophet Ibrahim’s wife laughed at the given good news due to her husband’s old age and barrenness. Her understanding necessitates that she used the word “‘ajuz,” with which she described herself because of her situation, in the meaning of “wretched, long-suffering, one who has not found her equal.” Indeed, Prophet Ibrahim, who was also astonished by the news, -in Surah Al-Hijr,- cited his old age as the reason for his astonishment and did not make any statement regarding his wife:

⁵¹And inform my servants about the guests of Abraham.²²⁵

⁵²When the guests of Abraham had entered the presence of Abraham and said: “Salam [health, peace, happiness…]!”. Abraham said: “Surely, we are those who are afraid of you”.

⁵³The guests of Abraham said: “Do not fear! Surely we give you the good tidings of a learned son”.

⁵⁴Abraham said: “Do you give the good tidings to me although old age has come upon me? Then, relying on what do you give me the good tidings?”.

⁵⁵The guests of Abraham said: “We give you the good tidings in truth. Do not be among those who despair!”.

⁵⁶Abraham said: “Who despairs of the mercy of my Rabb other than those who are astray?”.

(Al-Hijr / 51-56)

In the classical works, there are unsupported narrations on this subject:

Mujahid says: At that time, Hz. Sara was ninety-nine years old. Ibn Ishaq says she was ninety years old. There are other opinions as well. It is said: Hz. Ibrahim was one hundred and twenty years old. It has also been said that he was one hundred years old. According to Mujahid’s opinion, he was only one year older than Hz. Sara. It is said that with her words “and this, my wife, is an old woman,” Hz. Sara implicitly expressed that Ibrahim (as) did not approach her. Hz. Sara, who was Hz. Ibrahim’s wife, is the daughter of Haran. Haran is the son of Nahur, he is the son of Sharu’, he is the son of Arghu, and he is the son of Faligh. Sara is the daughter of Hz. Ibrahim’s paternal uncle. ^[12]

⁷⁴When Abraham overcame his fear and received the good tidings, he started to dispute with Us about the people of Lot.

⁷⁵Surely, Abraham was very forbearing, very grieving/tenderhearted/turning person.

According to these verses, when the identities and primary duties of the messengers who came to the Prophet Ibrahim became clear, that is, primarily where they were going and for what purpose, the Prophet Ibrahim no longer had any fear for himself; however, having learned that the people of Lut would be destroyed, he engaged in debate with them so that they would not be destroyed.

³¹And when Our messengers brought Abraham the good tidings, they said: “We will destroy the people of this city”. –Indeed, people of there were the ones who did wrong; acted against their own good by associating others with Allah.-

³²Abraham said: “Surely, Lot is there!”. They said: “We know very well who are there. We will definitely save him and his family except for his inharmonious and incompatible wife who is among those who remain behind”.

(Al-Ankabut / 31, 32)

As clearly stated in verse 75, the Prophet Ibrahim is a gentle, tender-hearted person. It is for this reason that he entered into debate with the messengers because he felt pity for those who were to be destroyed. In the Bible (Genesis /18: 23-32), this debate is presented as a form of bargaining with God.

-“⁷⁶O Abraham! Stay away from this. Indeed, the command of your Rabb has come and indeed, they; an irreversible punishment will come to them.-

This verse could be an answer given by the messengers to the Prophet Ibrahim, who engaged in debate with them, or it could also be a general message from our Lord addressing the Prophet Ibrahim at the end of the story for all people of all times. In this case, the verse expresses the conditions under which any request should be made to God; indeed, such an expression is also found in Surah Tawbah in a different style:

(At-Tawbah / 113, 114)

Consequently, the decision stated in verse 76 is a decision made according to divine knowledge and cannot be reversed. Therefore, there is no point in supplication.

Verses 77-83:

⁷⁷And when Our messengers came to Lot, he was distressed for these, he felt great discomfort about these and said, “this is indeed an extraordinary day!”.

⁷⁹They said: “Indeed, you have known that there is no right for us concerning your daughters. And surely, you certainly know what we want”.

⁸⁰Lot said: “If only I had a power against you or I could take refuge in an unreachable place/a powerful people!”.

In this passage, which narrates the story of Lut as the fifth story, the salvation of the Prophet Lut along with the believers, and the destruction of his wife along with the infidels with whom she collaborated, are recounted, and it is requested that a lesson be taken from these events.

In the narration of the story of Lut here, which was also recounted in previously revealed surahs (Al-A’raf/80-84, An-Naml/54-58, Al-Qamar/33-38, Al-Ankabut/28, 29), it is emphasized, in addition to the previous narrations, that the Prophet Lut became distressed, worrying that his people would harm the arriving guests.

It would be prudent to scrutinize the Bible (Genesis/19) regarding the parable of Lot, which is our subject. In this way, the extent to which the incident has been distorted and the audacity with which the Bible has been distorted will be better understood.

In the sentence “They had been doing evil before this.” in verse 78, the “evil” refer to men satisfying their sexual desires with their own kind instead of women, meaning homosexual relations. It is seen that this perversion, which had not been seen in previous communities, reached an uncontrollable level in the community where the Prophet Lut was sent as a messenger. The fact that the people of Sodom, as they are known in history, rushed to the Prophet Lut’s house as soon as they heard that guests had come to him, in order to rape these guests [the messengers], shows this.

Is there not a man of reason among you?”.

The Prophet Lut, who first tried to persuade his people, finally warned them by saying, “Is there no sane man among you?” The word “الرّشيد (rashid)” in the original of the verse means “possessing reason [sane]”. It appears that the Prophet Lut was looking for a sane man, even if only a few, within the community. However, everyone in the community is intoxicated with lust, no one is in their right mind:

⁷²You have never seen in your life such disgraced ones who prepared their end in their passion for lust.-

(Al-Hijr / 72)

Verse 78 illustrates that societal catastrophe is the consequence of reason’s loss. In the next verse, which we will encounter shortly, it is stated that people of sound mind can prevent such calamities from befalling their communities:

¹¹⁶Why did those among the former generations before you who had virtue, merit; those of reason, People of the Book not forbid from corruption in the world? But only a few of them from among whom We saved did this. But those who did wrong; acted against their own good by accepting that Allah has partners, by consciously denying the divinity of Allah and the fact that He is Rabb pursued the luxury they were given and became criminals.

(Hud/116)

The phrases “my daughters” in verse 78 and “your daughters” in verse 79 should be understood as referring to all the women of the community, not Lot’s own daughters. It would be impossible for his biological daughters to number as many as all the men of the tribe; only if “my daughters” denotes every woman there does the expression make sense. By calling them his daughters, Lot addresses the entire female population of the city. Likewise, when the men reply, “Indeed, you have known that there is no right for us concerning your daughters.” You know that we have no right to your daughters,” they mean “We have no desire for your daughters—that is, the women; we are not attracted to them, we do not want them, and we have no interest in them.”

WALAD – IBN

The words “Walad” and “Ibn” are generally considered synonymous. In fact, they are not synonymous and there is a serious difference in meaning between them.
The term “Walad (male/female child)” is definitively the product of a birth event. That is, for there to be a “veled”, a “walid” (father) and “walida” (mother) are required. Without a “walad”, there can be no “walid” and “walida”; without a “walid” and “walida”, there can be no “walad”. These words are not used as kunyas (agnomens).

“Ibn” and “Abb” are not like this. They are generally used as kunyas. Even if a person does not have a child, they can be used as expressions of respect, such as “Abu fulan” (Father of so-and-so) and “Ibn fulan” (Son of so-and-so). This has no relation to a biological father-son relationship.

“Ibn” and “Abb” express specialization and continuity (close relationship) in companionship. Someone who constantly walks in the desert is called “ibn al-fulat” (son of the desert); someone who walks a lot at night is called “ibn al-sura” (son of the night). A person who takes responsibility for another says “tabannaytu ibnan” (I have taken him on as a son). Thus, it is said “al-nasu banu Adam” (People are the children of Adam). Because they belong to Adam. “Banu Israel” (Children of Israel) is also like this. “Ibn” is junior in everything. An elderly person says “ya bunayya” (O my little son) to a young person. A ruler refers to his subjects as “abna” (sons) and “banat” (daughters). The prophets of the Children of Israel also used to name their communities as their “abna” and “banat”. Teachers refer to their students as their “abnai” (my sons) and “banati” (my daughters).

A person who wanders a lot at night; a thief is called “Ibn al-Layl (son of the night)”. The expression “ha ula’i benati (Here are my daughters)” of the Prophet Nuh in Hud/78 is also of this kind. The Prophet Nuh expressed, used as a kunya, the daughters of his community/ummah as if they were his own daughters.

The core meaning of “ibn,” derived from the root b-n-w (ب ن و), conveys “joining together” and “building up,” much like the word for construction. Thus “abb” (father) and “ibn” (son) both carry the idea of close association rather than strictly biological descent. TAC, LISAN, al-Furuq fil Lughat; Abu al-Hilal al-ASKARI

⁸⁰Lot said: “If only I had a power against you or I could take refuge in an unreachable place/a powerful people!”.

The Prophet Lut, having been rendered helpless against his people who had lost their minds and were attacking like rabid dogs, wished either to possess the power to struggle against them alone or to escape and be saved from that community intoxicated with lust.

Struggling against bad habits and those who are not rashid [in their right mind] is truly very difficult. The Prophet Lut was also rendered helpless in such a struggle that was beyond his strength. However, at that very moment, everything changed, and a solution appeared:

In this verse, the messengers explained that they were God’s messengers, that they would save the Prophet Lut and his family – except for his wife – from that transgressing community before it could harm them, and that the remaining people of the community, who were intoxicated with lust, would be destroyed.

The expression “And do not let anyone among you look back [let not anyone think about what happened here], except your inharmonious and incompatible wife.” in the verse carries the same meaning as the idiom “to have one’s eye look back” (to have regrets or attachments). With this expression, the messengers meant to say, “Leave this place and go without taking into account your property, possessions, relatives, in short, anything in the city you lived in! Burn your bridges; do not return here again!” The wife of the Prophet Lut must have been an infidel, for her eye looked back, and she was destroyed along with that sinful community.

^82,83And when Our command came, We turned there upside down. And We rained upon them stones of layered baked clay which were marked from your Rabb. And these are not far from those who do wrong; act against their own good by associating others with Allah.

As seen, our Lord, before the people of Sodom could drive them out, removed the Prophet Lot and the believers from the land through His messengers. The Almighty Allah’s removal of them from there was to ensure the salvation of Prophet Lot and those who believed in him, and the punishment of those who remained behind.

The statement at the end of verse 83, “And these are not far from those who do wrong; act against their own good by associating others with Allah.”, is a very serious and sharp message. This message means, “Situations similar to this are not at all far from the wrongdoers. Oppressive societies like the people of Lot are always destroyed exactly as here.” With this statement, our Lord declares that rejecting and denying the divine revelation and the messengers sent by Allah, engaging in behaviors that fundamentally shake morality like sexual perversion, and persisting in deviance without turning back from it will cause the destruction of societies, and He gives advice and warning to future generations.

^82,83And when Our command came, We turned there upside down. And We rained upon them stones of layered baked clay which were marked from your Rabb. And these are not far from those who do wrong; act against their own good by associating others with Allah.

Regarding the verses related to the people of Lot (Hijr / 74 and Hud / 82), the expressions “we turned its top upside down” and “we made their top their bottom” are idioms. These expressions do not mean the physical overturning of the inhabited area; they express a social change. Indeed, in our own daily lives, we also use the idioms “to turn something upside down,” “for things to be turned upside down,” “to be topsy-turvy,” and “to turn upside down.” These idioms are used to mean “to bring into a very chaotic state; to disrupt its order; to destroy, to ruin.”

The verse Naml / 34-35 interprets the idiom “We turned its top upside down” as follows:

^34,35And the Queen said: “Surely when kings enter a city they immediately demolish it and humiliate the chiefs of the people of that city. So, they will do the same. I will send them a gift and see what messengers will bring back!”.

In wars that occur between the upper class and the lower class on earth, and in wars won against those who exploit foreign countries trusting in their power; this practice is definitely experienced. This is an inevitable social phenomenon. Throughout history, this reality has never changed.

What caused the destruction, the annihilation, the change and ruin of the ancient societies whose examples are given in the Qur’an are the social explosions that occur between the lower class – upper class and the wealthy masses – weak masses. In these social explosions, their top becomes the bottom and their bottom becomes the top.

It is reported that the stones rained down were of the type of bricks, ceramics, stones baked in fire, and that the names and marks of the individuals they would fall upon were written on these stones.

وَاَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِنْ سِجّٖيلٍ

⁷⁴Thus did We turn them upside down and rained upon them stones made of baked clay.

STONES DO NOT RAIN FROM THE SKY

The stones mentioned here are not the stones we know, but rather warning revelations that were very heavy and severe for this deviant community. This was also the subject for the Meccan infidels in the chapter of Al-Fil. Particularly, the descriptions given to these stones, such as “FROM LAYERED BAKED CLAY, MARKED IN THE PRESENCE OF YOUR LORD,” explain that a multitude of warning verses were sent specifically to that community.

The characteristic of the warning revelation bearing the quality of a stone.

¹Alif/1, Lam/30, Ra/200. These are the Ayat of the Book and an explicit Qur’an/Qur’an that clarifies.

²Time to time the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will wish “If only We had been Muslims”.

¹²Thus We impose the Qur’an into the hearts of the criminals.

³Let them eat, enjoy and be diverted by false hope. But they will know soon.

⁴And we have not manipulated/destroyed a land without that there was a known book for it.

⁵No community can advance its end of the term nor can delay it.

(Al-Hijr / 1-5, 12)

^200,201Thus We inserted it into the hearts of those sinners. They will not believe in it until they see the painful punishment.

(Ash-Shu’ara/ 200-201)

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)

(Hud / 81)

Sijjil سِجّٖيلٍ

The phrase “من سجّيل Min siccil” in Hud / 83 is interpreted as being “from your Lord” (ِنْدَ رَبِّك).

Sijjil, in meaning, is “the ledger where judges record their verdicts.” The essential meaning of the word is also “bucket full of water.” This description, as seen in the explanation of the word “دلو dalw” in Surah An-Najm, expresses Allah’s attribute of speech; the source of revelation and the messages He has sent and will send.

If we elaborate a bit more on the word “دلو dalw” due to its relation to revelation:

1.) The verb “تدلّى tadalla” mentioned in Surah An-Najm / 8 is derived from the root “dalw.” “Dalw” means “the lowering of a bucket.” The word’s form ” تدلى tadalla” (its origin is ” تدلو tadallawa”) is from the “تقعل tafe’ul” pattern and has acquired the meaning of “the bucket was lowered continuously.”

2.) The continuous lowering of the bucket is also synonymous with the expression “تنزل tanazzalu (it descends continuously, one after another)” in Surah Al-Qadr. And the continuous descent of the bucket is a metaphor for the revelation descending in clusters; in parts, in groups. That is, it means “He sent down/revealed verses to the Messenger by the bucketful; buckets full of verses.”

The subject matter in Hud and Hijr surahs with the expression “Hijaratin min sijjil” (حِجَارَةً مِنْ سِجّٖيلٍ) is also the solid, specific revelations/verses from Allah that the messengers conveyed to the people of Lot.

In conclusion, the word “Dalw” (دلو) has the same meaning as “sijjil” (سجّيل). Because the subject matter described by both words is the verses/revelations coming from Allah.

It should not be assumed that the sole reason for the destruction of the people of Lot was homosexuality. Because their primary crime is polytheism and denying the messengers. Although the messengers informed them that these deviant behaviors would bring about their end and exhaust their lineage, they did not heed the advice. This is understood both from the statement in verse 81, “Indeed, you are a transgressing people,” from the fact that the punishment for homosexuality is not “destruction,” and also from Shu’ara/160:

¹⁶⁰People of Lot denied those who were sent to them [messengers, messages].

(Ash-Shu’ara / 160)

In our age, the warnings that scientists give to societies about the future on various topics are very similar to the warnings given to the people of Lot: Such as building on fault lines, constructing faulty buildings, polluting nature, destroying forests, ignoring global warming, etc.

¹⁰⁰This narration from the past is from the serious news, important information of the cities. We relate it to you; some of them stand today and some of them have become harvested crops.

(Hud / 100)

Verses 84-95:

In this section, which narrates the events that took place between the Prophet Shuayb and the people of Midian, it is emphasized that the Midianites were on a wrong path in terms of their belief and economic order, that they did not acknowledge God or His messenger, and that in earning their livelihood, they pursued unlawful gain and consumed what is forbidden.

As understood from the parable conveyed in the form of a dialogue, Shuayb, sent as a messenger to Midian, engaged in a long struggle with his own people – similar to the one between our Prophet and the Meccan mushriks (polytheists/infidels). In this struggle, he invited his people to servitute of Allah, advised them to adopt virtuous behaviors such as being just, acting honestly in measure and weight, being fair, and seeking forgiveness for the wrongs they had been committing, and he gave warnings by informing them that otherwise they would be struck by calamity. From the fact that economic and social disorders are mentioned together with disbelief in the story, it is understood that both shirk (associating partners with Allah) and an unjust economic system are among the main dynamics that constitute the downfall of societies. However, the society of Midian did not heed any of Shuayb’s corrective warnings on this matter, and therefore, as explained in Yunus/49, it was not possible to postpone the downfall.

There are two views regarding the people to whom the Prophet Shuayb was sent as a messenger being referred to by the name “Midian.” According to the first view, the Midianites are descendants of the Prophet Abraham’s son Midian, and for this reason, they are called “Midian,” meaning “Sons of Midian.” According to the second view, “Midian” is the name of a city; the people living in it were called “Midianites” in relation to the city’s name.

In the phrase, “Is it your Salah [your religion that includes supporting financially and spiritually; enlightening the community] that commands you that we should abandon what our ancestors worshipped and that we should not do whatever we will with our wealth?” found in verse 87, the word “salah” represents “religion.” Just as the word “face” represents the entire body, and a “face” photograph represents a person’s identity, “salah,” which is the belief and practice of social assistance, is the most important characteristic of “religion” reflected in social and individual life. Also in the same verse, the statement given from the mouth of the people of Midian, ” Indeed, you are a tenderhearted and right minded man,” either means “You think you are a forbearing and right-minded person,” or it is a word they said to mock.

The story of the Prophet Shuayb is also found in other surahs (Al-A’raf/85-93, Ash-Shu’ara/176-191).

Verses 96-99:

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! –

⁹⁹And they were followed in this world and on the day of Qiyamat [Resurrection] in a curse. – How evil is this tax which is given! –

These verses narrate the seventh story in the surah, the story of Moses and Pharaoh. In the story, which is summarized very briefly, it is explained that Pharaoh led his people astray, his people followed this misguided man, and thus Pharaoh and his people were led to destruction together, both in this world and in the Hereafter.

The statement in the last part of verse 97, “But the command of Pharaoh was not rashid [that which employs the intellect and leads to the truth],” emphasizes a very important point, the path of reason. The paths of ignorance, stubbornness, conjecture, and fantasy that Pharaoh led to are irrational paths and have no useful aspect.

In verses 98 and 99, the fate of Pharaoh and those who followed him is explained, and it is declared that they were cursed [distanced from God’s mercy] in this world and the Hereafter.

The ends of Pharaoh and similar individuals have been narrated in various styles in many verses in the Qur’an (Al-Fajr/6-13, An-Nazi’at/21-26, Al-A’raf/38, Al-Ahzab/67, 68, Al-Qasas/39-42, Mu’min/45, 46).

Verses 100, 101:

¹⁰⁰This narration from the past is from the serious news, important information of the cities. We relate it to you; some of them stand today and some of them have become harvested crops.

In these verses, by referring to the stories that have been narrated from the beginning of the surah, everyone is asked to take a lesson from these stories.

When the events in the stories are examined, it is understood that societies reached the described fates specifically due to their own actions. Societies reap what they have sown with their own hands, and thus they are not wronged in the least regarding the bad fate. This matter has been repeated many times in many verses (At-Tawbah/70, Al-Ankabut/40, Fussilat/46, An-Nisa/40, Al-Kahf/49, An-Nahl/118).

Verses 102-104:

¹⁰⁴And We delay it only until a predetermined term.

In these verses, it is declared that our Lord’s seizing of the guilty is very severe, that no one can escape from Him, and that the guilty are only granted a respite. The reason for granting a respite to the guilty is for the realization of Allah’s plans concerning those who will come into the world from their descendants. Otherwise, the wrongdoers will certainly be held accountable for their wrongdoings. Therefore, in these verses, humanity is given the message to pull themselves together while there is still time.

⁵¹Surely, We will help Our messengers and those who have believed in this simple worldly life and on that day when the witnesses will stand/testify.

(Al-Mu’min / 51)

^13,14And the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said to their messengers: “Either we will surely drive you out of our land or you will definitely return to our religion/lifestyle!”. Their Rabb revealed to their messengers: “We surely will manipulate/destroy those who do wrong; act against their own good by associating others with Allah and make you dwell in that land after them. This is for the one who fears My position and My threat”.

(Ibrahim / 13, 14)

Verses 105-108:

¹⁰⁵When that day comes, no one will speak without the permission of Allah. On that day, some people will be wretched and some will be happy.

In these verses, it is stated that on that day (the Day of Judgment) people will be divided into two groups, the wretched and the happy, and the conditions of the wretched in Hell and the happy in Paradise are briefly described.

The phrase “As long as the heavens/universe and the earth remain” indicates the eternal nature of the honors in Paradise and the torments in Hell. In classical Arabic, the expressions “as long as the heavens and the earth endure” and “as long as the night and the day follow one another” convey the sense of endless duration. Otherwise, in the Hereafter—as the following verses show—there will be neither heavens nor earth; the mountains will collapse, the earth will be flattened, and the sky will be transformed into another form:

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.

(Al-Kahf / 47)

¹⁸On that day, the Sur will be blown;³¹⁹ and you will come in groups right away.

¹⁹And the heavens/universe will be opened and become gateways.

²⁰And the mountains will be moved, become mirages.

(An-Naba / 18-20)

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

(Ta Ha / 105-107)

⁸⁸And you see the mountains; you think that they are rigid, still. But they pass as the passing of clouds as the work of Allah Who perfected all things. Indeed, He is all aware of what you do.

(An-Naml / 88)

^9,10That day, the heavens/universe will shake dreadfully and the mountains will move away.

(At-Tur / 9, 10)

^8-10On that day, the heavens/universe will be like a molten metal. And the mountains will be like colored wool that is scattered. And no close friend will ask to a close friend.

(Al-Ma’arij / 8, 9)

⁵And the mountains will be like colorful carded wool.

(Qari’ah / 5)

^1-7when that event occurs – and no one denies the occurrence of that event. That event is what brings down, raises – when the earth is shaken with shaking and mountains are broken down,crumbling and turn to dust and when you become three equivalent classes, you will know.

(Al-Waqi’ah / 1-7)

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

(Ibrahim / 48)

(On this subject, the surahs Al-Infitar and Al-Inshiqaq can also be consulted.)

And so on that day [the Day of Judgment] the judgment that was postponed in the world will have arrived, no one will be able to speak, and the word will belong to the Owner of Sovereignty:

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

(Al-Furqan / 26)

¹⁶On that day of meeting, they will come forth. Nothing concerning them will be concealed from Allah. –‘To whom belongs the dominion this day?’, ‘To Allah Who is the One and the Only, the prevailing!’.-

(Al-Mu’min / 16)

^38-40On the day when the revealed Ayat and the Wahy [Revelation] will stand in rows as witness, no one but those whom Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] allows will speak. And that one who is allowed will say what is correct: “This is the true day. So, whoever wills may seek refuge in his Rabb. Surely, We have warned you with a close punishment”. On that day, a man will see what his two strengths/wealth and acquaintances have sent forth/a man will face what he did and the infidel; the one who consciously denies the divinity of Allah and the fact that He is Rabb will say: “Oh, I wish that I were a dust”.

(An-Naba’ / 38-40)

And Ya Sin/65, Al-Mursalat/35, 36, Qaf/27, 28, Al-Ahzab/67, 68, Saba’/31-33.

The Parenthetical Clause of Will in the Verses

In verses 107 and 108, it is stated in parentheses “اِلَّا مَا شَٓاءَ رَبُّكَۜ illa ma shae rabbuke (–Except what your Lord wills.–)”. What is meant by the sentence “Except what your Lord wills”?

It is beneficial to analyze this.

When the rulings in the verses are examined, three distinct points attract attention. These are:

1- The entry of the evil-doers(shaki) into the Fire, and the righteous (said) into Paradise;

2- The perpetual stay of the evil-doers in the Fire, and the righteous in Paradise;

3- The Fire being prepared for the evil-doers, and Paradise being prepared for the righteous .

If the exceptions are viewed from the first point; it is understood that among the evil-doers, those whom Allah wills will not enter the Fire, and among the righteous, those whom Allah wills will not enter Paradise.

If the exceptions are approached from the second point; it is understood that among the evil-doers, those whom Allah wills will not remain eternally in the Fire, and among the righteous, those whom Allah wills will not remain eternally in Paradise.

If the analysis regarding the exception is made from the third point, then it is understood that among the evil-doers, those whom Allah wills will not be put into the Fire but will be punished in another way; and among the righteous, those whom Allah wills will not be entered into Paradise but will be rewarded in another manner.

Analysis of the exception from the first point:
Allah has promised that He will put the infidels and the polytheists into Hell; and that He will put His servants who are believers, pious, and have done righteous deeds into Paradise. Allah absolutely does not break His promise. He has also declared in many verses that He will not break His promise. (Al-Baqara/80, Ali-Imran/9, 194, Ar-Ra’d/31, Ar-Rum/6, Az-Zumar/20)
An exception interpreted from the first point as “Those whom He wills from among the wretched will not enter the Fire, and those whom He wills from among the blessed will not enter Paradise” would not be compatible with Allah’s aforementioned promise.
Analysis of the exception from the second point:
There are also dozens of verses regarding the second point, that is, the eternality in Paradise and the eternality in Hell. Therefore, according to these verses, such an exception implying that “Those whom Allah wills from among the evil-doers will not remain eternally in the Fire, and those whom He wills from among the righteous will not remain eternally in Paradise” is unacceptable.
As for the analysis of the exception from the 3rd point:
Our Lord has informed us in the Qur’an that the polytheists and the infidels will suffer their punishments in Hell, in the fire, in various forms such as the punishment of disgrace, the punishment of conscience, and ZAMHARIR; extreme cold. (Surah Al-Insan/13)
In this case, the ruling in verse 107, “They (the wicked) will abide in that Fire for as long as the heavens and the earth endure, except what your Lord wills.” establishes an exception to the punishment of abiding forever in the Fire (NAR). Accordingly, Our Lord; will punish those of His will from among those who go to Hell not with the fire, but with one of the other various punishments such as the punishment of disgrace, the punishment of conscience, and Striking them with clubs of iron, Leaving them hungry, Feeding them Zaqqum which will tear their intestines, Giving them purulent water to drink, Giving them scalding water to drink…. ZAMHARIR (extreme cold).
We will also make the exception in verse 108 from the expression of Paradise. As is known, Paradise is described representatively with green gardens beneath which rivers flow, the Gardens of Firdaws, the Gardens of Eden, houris, immortal boys, young servants, palaces, thrones, the meat of birds, etc. Our Lord will not place some individuals He wills from among the believers and the righteous in such a Paradise, and they will be rewarded in another way.

Then, let us learn where He will place them. We will learn this from Surah At-Tawbah/72.

Tawbah/72:

وَعَدَ اللّٰهُ الْمُؤْمِنِن۪ينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْر۪ي مِنْ تَحْتِهَا الْاَنْهَارُ خَالِدِ۪ينَ ف۪يهَا وَمَسَاكِنَ طَيِّبَةً ف۪ي جَنَّاتِ عَدْنٍ ف۪ي جَنَّاتِ عَدْنٍ فَري

وَرِضْوَانٌ مِنَ اللّٰهِ اَكْبَرُ岁 ذٰلِكَ هُوَ الْفَوْزُ الْعَظ۪يمُ۟ ﴿٧٢﴾

⁷²Allah has promised to the believing men and the believing women the gardens of Jannah [Heaven/Paradise], underneath of which rivers flow as the ones who will abide therein eternally and pleasant dwellings in the gardens of Eden. But approval of Allah is greater. This is what is the great salvation.

Yes, Allah’s approval is a greater reward for the believers than all the heavens.

The exception brought by the above verses is analyzed by taking into account the expressions “fire” and “paradise” in the verses.

Verse 109:

¹⁰⁹Then do not be in doubt concerning those things which they worship! They worship as their ancestors worshipped before. Indeed, We will fully pay them their share.

In this verse—addressed to the Prophet but also a message to all humanity through him—it is declared that the Meccan polytheists, by adhering to the false values inherited from their ancestors, are on a wrong path, just like those illiterate forebears, and that they will certainly be punished for this. The Prophet is instructed never to doubt the error of the path followed by the Meccan polytheists.

The situation of those who follow what they learned from their ancestors instead of the religion revealed by Allah is also mentioned in other verses:

¹⁷⁰And when it is said to them: “Follow what Allah has revealed”, they said: “Rather; we will follow that upon what we found our ancestors”. Even though their ancestors did not understand anything, did not strive to understand either and did not find the righteous path they had been guided?

(Al-Baqara / 170)

¹⁰⁴And when it was said to them: “Come to what Allah has revealed and to the Messenger”, they said: “Sufficient for us is that upon which we found our ancestors”. Even though their ancestors were the ones who knew nothing and did not follow the righteous path they were guided?

(Al-Ma’idah / 104)

(Az-Zukhruf / 23)

The statement at the end of the verse which is our subject, “Indeed, We will fully pay them their share.” means that they will be given the full recompense for the good and evil they did during their worldly lives.

^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)

¹⁹And there are various degrees for everyone for that which they have done. –And this is for that so Allah may pay them their deeds fully without being treated unjustly.-

(Al-Ahkaf / 19)

^24,25This is because they say: “The fire will not touch us except for a numbered few days”. And that which they invented, deluded them in their religion. So, how will it be when We gather them on the day upon which there is no doubt and everyone will be recompensed for what they earned without being treated unjustly?

(Ali-Imran / 25)

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)

See also Zumar/10, Baqara/272, 281, Ali-Imran/57, 161, 185, Nisa/173, Nahl/111 and verses 15 and 11 of this Surah.

Verse 111:

¹¹¹And surely, all of them are such that so your Rabb will recompense them fully for what they did. Indeed, He is aware of that which they do in truth.

In this verse, which is a continuation of verse 109, the threats against those who persist in the wrongs they inherited from their ancestors are expressed in very striking emphasis.

Indeed, in the original of this verse, there are technically seven emphases.

Verse 110:

In this verse, the situation of the Children of Israel is presented, and it is explained that they differed in their books, divided into sects, and had different understandings.

The issue of people differing is also mentioned in other verses:

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

(Ash-Shura / 14)

²¹³The mankind was one community with a leader, then Allah sent prophets as harbingers of tidings and warners and He also sent down with them the book with the truth so they might judge between the people over what they differed. And those who had been given the Book differed only because of their transgression between them after that many proofs had come to them. Then, pursuant to His knowledge, Allah guided the believers to the truth over which they had differed. And Allah guides whomever He wills/whoever wills to the straight path.

(Al-Baqara / 213)

The phrase “a Word that preceded from your Rabb before” in the verse refers to a decision of Allah, and this decision means the following, as we mentioned in our analysis of Surah Yunus:

A WORD THAT HAS COME FROM OUR LORD

The “Word” mentioned in verse 110 is the principle of Our Lord to postpone punishments to “an appointed term.” If this principle did not exist, everyone would receive what they deserve instantly. However, Allah never breaks His principle.

(Ash-Shura / 14)

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

(Hud/110)

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

(Fatir/45)

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

If Allah Almighty had not decreed in advance that He would not judge between them before the Day of Resurrection—by giving them their rewards and punishments on the matters about which they disagreed—He would certainly have enacted their due recompense in this worldly life. That is, He would have admitted the believers to Paradise for their deeds and cast the disbelievers into Hell for their disbelief. But Allah, knowing what all people will do, has already appointed a set term and fixed the Day of Resurrection as its conclusion.

It should be noted that this verse does not fit into the flow of the surrounding passage. For this reason, we believe that verse 110 is either a standalone verse revealed at a time when the behavior of the Children of Israel was being discussed independently, or a verse that belongs to another Qur’anic passage entirely. What is certain is that verse 110 does not belong to the present context. Indeed, the next verse, 111, continues directly from verse 109.

Verses 112, 113:

¹¹²Hence, be righteous as you have been commanded! So be those who repent with you. Do not transgress! Surely, Allah is the One Who sees best what you do.

¹¹³And do not incline toward those who do wrong, those who act against their own good by accepting partners with Allah; do not regard them as solid walls or pillars to lean on; do not place your trust in them, lest the fire touches you. And there are no helpers, guides, or protectors for you among those that are inferior to Allah. Then, you will find no assistance.

In these two verses, which are of the nature of the core of all Islamic principles, the address begins by speaking to our Prophet, and then, through the literary device of iltifat (sudden shift in address), the address is extended to all believers.

SIRAT-I MUSTAQIM (The Straight Path)

When evaluated in the light of the Qur’anic verses, it is seen that this phrase means “Allah’s Path”, “The Path of Truth”, “Allah’s Book”, “The Religion of Islam”, “The Nation of Islam” (Ali Imran/51, Al-An’am/126, 153, Al-Hijr/41, An-Nahl/76, Maryam/36, Ya Sin/61, Az-Zukhruf/61, 64). However, the most beautiful meaning is the one in Surah Al-Fatiha: “the straight path of those whom You favored, not to the path of those whom You are not pleased with and who are stuck in confusion!”

If one pays attention, in verse 112, it is not simply said “be straightforward”; it is said “Be righteous/straightforward as you are commanded, within the limits and principles set by Allah!” The reason for this, in our view, is man’s inherent inadequacy in finding the perfectly straight path by himself.

The phrase who do wrong in verse 113, “And do not incline toward those who do wrong, …. lest the fire touches you,” refers primarily to the polytheists, and secondarily to people of bad character. This warning, which informs that inclining toward such people will harm the one who inclines, also carries the meaning that it would be wrong to imitate someone by being influenced by them. Indeed, this situation, from which Almighty Allah wants to protect us, must have been verified so often in interpersonal relationships that proverbs such as “Grapes ripen by looking at other grapes” (One is influenced by the company one keeps), “Don’t tie your horse next to another horse, it will pick up its habits or its thirst” (One is influenced by one’s associates), “Tell me who your friend is, and I’ll tell you who you are” have emerged.

People influencing each other is also mentioned in another verse:

⁶⁸And when you see those who struggle in vain about Our Ayat/evidences/signs, keep away from them immediately until they enter into a new conversation. And even if satan makes you forget about it, when you remember, do not sit with those people who do wrong; act against their own good by associating others with Allah.

⁶⁹And those who enter under the guardianship of Allah are not liable for the accounts of those who do wrong; act against their own good by associating others with Allah. But a reminder for them so they may enter under the guardianship of Allah!

(Al-An’am / 68,69)

Verse 114:

As we mentioned in the “introduction” section of the surah, this verse belongs to the Medinan period. According to this verse, salah should be established at the times announced in Surah Al-Isra as well, meaning at three times: morning, evening, and night.

Since our detailed explanation regarding salah and the times of salat was made in the analysis of Al-Isra/78, we recommend reading the subject from there. ^[13]

Because this verse is often translated incorrectly, translation readers believe that when a good deed is done, the past sins of the person who performed that good deed will be erased.

However, the word “يذهبن” (yadhhabn) that appears in the verse is a present tense (mudari) verb and expresses the future, not the past.

Due to this grammatical structure of the word, the meaning is as follows:

“Good deeds certainly remove future evils.”

For example: Meeting the need of someone who is about to steal due to hunger removes the theft.

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

(Al-Ankabut / 45)

Verse 115:

¹¹⁵And have patience! Because, Allah definitely never lets be lost the reward of those who produce good.

It is not possible to consider this verse as a continuation of verse 114 because verse 114 is from the Medina period. Therefore, this verse is either a separate, independent nacm (revelation) that was revealed during a difficult period of our Prophet, or it is a verse from another passage that was arranged here by the Companions.

It is not possible to consider this verse as a continuation of verse 114 because verse 114 is from the Medina period. Therefore, this verse is either a separate, independent najm (revelation) that was revealed during a difficult period of our Prophet, or it is a verse from another passage that was arranged here by the Companions.

If one remembers, a similar verse to this one had also appeared in Surah Yunus:

¹⁰⁹And you, follow that which has been revealed to you! And have patience until Allah will judge. And Allah is the best of those who judge.

(Yunus / 109)

The “muhsinlik” (being a doer of good) mentioned in the verse is a quality with which Our Lord is pleased and which He constantly praises. In many verses (Al-i Imran/134, Al-Ma’idah/85, Al-A’raf/56, Al-Hajj/37, Al-Ankabut/69, Az-Zumar/34, Al-Ahzab/29) it has been announced that the muhsinun (doers of good) will receive constant reward:

Verses 116, 117:

¹¹⁷And your Rabb would not manipulate/destroy those cities unjustly while their people are reformers.

In these verses, which present another means of escaping destruction, those who possess knowledge and wisdom yet remain silent out of self-interest—concerned only with their homes, roofs, children, property, wealth, status, and rank—are condemned.

This means that during periods of corruption in societies, the people of baqiyyah (remaining virtue) in that society, that is, the “wise” individuals of the society, must come forward and exert effort towards the correction of the society, and they must not be indifferent. Indeed, in the story of Lut related above, the messenger’s saying to his people, “Is there no sensible, right-minded person among you?” is a statement made from this perspective.

¹⁰⁴And let there be a group of people with a leader from among you who invite to good, instruct good that is accepted by all, preclude evil via Wahy [Revelation] and common sense. And they are the ones who will reach salvation.

(Ali-Imran / 104)

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)

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-Ra’d/11)

⁴⁶Whoever does righteousness, does it for himself. And whoever does an evil deed, it is against him. And your Rabb is not the One Who treats the servants unjustly at all.

(Fussilat/46)

Verses 118, 119:

In these verses, Our Lord, who announces that He has the power to make all people a single community (ummah) in the form of a community of “faith” or “infidelity,” explains the principle of “freedom” He has decreed for people by stating that He did not do so. That Allah has left people free is expressed in another verse as follows:

⁹⁹Had your Rabb willed, surely all of those on earth would have believed entirely. Then will you compel them in order that they become believers.

(Yunus / 99)

Allah’s leaving man free, instead of creating him like other living beings who cannot do other than what is revealed to them, has caused different thoughts and different views to emerge, and this has created divisions among people. However, the Almighty Allah, who knows very well that this is the case, has sent down revelations and messengers to remove these divisions and so that everyone may benefit from His mercy, thus providing all believers with the opportunity to unite on a straight path. This straight path shown by Allah is expressed in the Qur’an as “Sirat al-Mustaqim” (The Straight Path). If people are on this straight path, not even the slightest division arises among them.

Verse 120:

¹²⁰And We relate to you every news of the messengers which will make your heart firm. And there has come to you the truth in this and an admonition and a reminder to the believers.

In this verse, our Lord explains the purpose of conveying narratives and informs of the benefits of the narratives.

According to the expression of the verse, the accounts of the previous messengers are included in the Qur’an not merely to narrate the progression of events, but to exhibit the moral truths within them and thus to strengthen the faith of the believers. Indeed, the style of the narratives also indicates that they are told with the aim of giving advice, not with the aim of providing historical knowledge. The benefits that the narratives in the Qur’an will provide to people can be briefly summarized as follows:

The narratives in the Qur’an show that the prophets are not upstarts by providing the information that prophets came and passed away in the past as well.
The narratives in the Qur’an teach that the duties of all the prophets who have come and gone consist solely of “conveying” and “advising.”
The narratives in the Qur’an provide the information that Allah’s messengers were always opposed by the leading figures [al-mala’] of the community to which they were sent.
The narratives in the Qur’an remind and warn those who oppose our Prophet’s preaching and wish to hinder him about how they will pay the price for this attitude, by giving examples from the past – some of which they themselves know.
The narratives in the Qur’an inspire confidence in our Prophet and his supporters by informing them that the situation they face is similar, even largely identical, to what occurred among the previous prophets and their communities; furthermore, they grant them determination and strengthen their morale by informing them that Allah’s messengers have always been victorious.

Verses 121, 122:

^121,122And say to those who do not believe: “Do your best! Surely, We do. Wait! Indeed, We wait”.

Despite the numerous clear proofs presented, those who still persist in denial are being threatened, and our Prophet is being given clear support. The message given here briefly and concisely is provided in more detail in the following verses:

^92,93Shu’ayb said: “O my people! Are my relatives/followers more powerful/respected than Allah for you? And you put Allah behind your backs. Indeed, my Rabb is the One Who encompasses what you do. O my people! Do what you can with your all power! Indeed, I do. You will soon know to whom devastating punishment will come and who the liar is. Watch, indeed, I am a watcher with you”.

(Hud / 92, 93)

¹³⁵Say: “O my people! Do what you can, surely I do my best as well. Soon you will know for whom will the end of the Land be. Indeed, those who do; act against their own good by associating others with Allah will not reach the salvation”.

(Al-An’am / 135)

^39,40Say: “O my people! Work in accordance with your position. Surely, I am also the one who works. Then, soon you will know to whom the punishment that disgraces him will come and upon whom a enduring punishment will set”.

(Az-Zumar / 39, 40)

Verse 123:

In this verse, it is announced that Allah knows all the unseen things in the heavens and the earth, and that everything that happens returns to Him, thus reminding people that they have no alternative but to worship Him.

The message of this final verse of the surah is briefly this: “If you use your reason, you have no alternative but to worship Allah.”

Allah knows best what is true.

^[1] (Mukatil; Kurtubi, el Camiu li Ahkami’l-Kur’an)

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

^[3] (From the Science and Technology supplement of the Cumhuriyet newspaper, dated February 11, 2006)

^[4] Lisan ul-Arab; v. 8, pp. 344-346.

^[5] (Genesis; 17/ 15-27)

^[6] (Lisanu’l-Arab, 2/624, 625; El-Mufredat/133)

^[7] (Lisanu’l-Arab, 4/692, 693; el-Mufredat/243)

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

^[9] (Kurtubi; el-Camiu li Ahkami’l Kur’an)

^[10] (Genesis 18/ 12-15)

^[11] (Lisanu’l-Arab; v.6, p. 99)

^[12] (Kurtubi; el-Camiu li Ahkami’l-Kur’an)

^[13] (Tebyinu’l-Kur’an)