58. SURAH SABAH – Presentation of Islam and Quran

INTRODUCTION:

This surah, which takes its name from the word “Saba’” in verse 15, is generally held to have been revealed in Mecca as the 58th in order. Some have claimed that verse 6 is Madinan; as will be explained in its place, the coherence of that verse with its surrounding passage makes this unlikely.

The surah records the superstitious beliefs of the deniers and their disputes with the Messenger of Allah. As in other surahs, it praises the believers and presents vivid accounts of the fate awaiting both believers and unbelievers. In this, the prophets David and Solomon are offered as exemplars of gratitude, while the people of Saba’ are cited as an example of ingratitude for blessings and the afflictions that followed from it.

The meaning of the verses:

¹All praise is to Allah, to Whom belongs that which is in the heavens/universe and on the earth; no one else may be praised. All praise is to Him in the Akhirat [Afterlife] as well; no one else is praised. And He is the One Who is the best law maker, the One Who precludes corruption best/makes incorruptible, the One Who knows inner and hidden sides of everything well.

²Allah knows what penetrates into the ground and what emerges from it, what descends from the heavens/universe and what ascends to it. And He is the One Who is the possessor of vast mercy, the One Who removes the sins of His servants, does not punish them and has much forgiveness.

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

⁵And those who try to cover up My evidences/signs; they are the ones for whom will be a punishment from a painful and evil punishment.

⁶Those who were given knowledge now see that what has been sent down from your Rabb is the truth itself. And that which has been sent down/the Qur’an guides to the path of the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the One Who is praised, praiseworthy.

^7,8And the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “Shall we show you a man who informs you that you will definitely be in a new formation when you have decomposed and disintegrated into complete disintegration? Has he invented a lie about Allah or is there a madness in him?”. Rather, those who do not believe in Akhirat [Afterlife] are indeed in a punishment and an extreme astray.

⁹Then, do they not look at what is before them and what is behind them of the sky and the earth? If We should will, We would cause the earth to swallow them. Or We would let fall upon them fragments from the heavens/universe. Indeed, there is an evidence/a sign in this for every servant who turns to Allah/who devotes himself to the truth.

^10,11And surely, We gave David from Us a favor and the birds; “O mountains! Turn with him!” And We made iron pliable for him: Produce many armors and measure in forming. –And you, do righteousness. Indeed, I am the One Who sees best what you do.-

¹²And for Solomon, We gave the wind, whose morning going was a month and evening return was a month, to his service; and We flooded molten copper for him. And We gave those foreigners who worked for him by permission/knowledge of his Rabb to his service. And whoever of them dared to go astray from Our command; We made him taste from the punishment of the blazing fire.

¹³They made for Solomon what he willed of private headquarters, statues/paintings and bows like reservoirs and fixed cauldrons. –O family of David! Work for repaying for the blessings! But only a few among My servants repay for the blessings they are given!-

¹⁴And when We decreed his death; nothing indicated to them his death except the creature of the earth that ate his staff. Only the creature of the earth/worm that ate his staff caused them to know that he was dead. And when he fell facedown, it became clear that: “Had those foreigners known about the death of Solomon which they did not, they would not have remained in that humiliating punishment; in longing, homesickness, hard work, being put in chains.”

¹⁵Surely, there was an evidence/a sign for the people of Sheba in where they took as their home: Two gardens on the right and on the left! –“Eat from the provision of your Rabb and repay for the blessings for Him! How a beautiful land and a very forgiving Rabb!”-

¹⁶But they kept their distance; they did not repay for the blessings. So, We released upon them the flood of the dams and turned their two gardens into two gardens with bitter fruits, tamarisks and some “persimmon trees”.

¹⁷This is how We recompensed them for they disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb. And We recompense only those who are very ungrateful.

¹⁸And We made many cities between them and the cities which we had blessed. And We determined travels for them: -Travel between them by nights and days in safety!-

¹⁹Then they said: “O our Rabb! Lengthen the distance between our journeys / Separate the space between our eyelids from each other; let our eyes open wide so that we can see further and a broader environment, and earn more!” and treated unjustly to themselves by doing wrong; acting against their own good. And now, We made them tales and dispersed them in total dispersion. Surely, there is an evidence/a sign in this for everyone who repays for what he is given and is patient.

²⁰And surely, Iblis/thinking ability confirmed his assumption about them and they followed Iblis except for a party of believers.

²¹But, there was no authority for Iblis over them. But, We would separate those who believe in Akhirat [Afterlife] from those who does not have sufficient knowledge about it; mark them and show. And your Rabb is the One Who protects everything well.

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

²³And assistance, support and favor with Him benefit only the one whom He permits. And when terror is removed from their hearts, they will say: “What has your Rabb said?”. They will say: “The truth”. And He is the most sublime, the grand.

²⁴Say: “Who is the One Who provides for you from the sky and the earth?”. Say: “Allah! And surely, we or you are definitely on a righteous path which we are guided or in a clear astray”.

²⁵Say: “You will not be held responsible for the sins that we committed. And we will not be responsible for what you did”.

²⁶Say: “Our Rabb will bring us together and then separate us with His judgment in truth. And He is the One Who opens the doors of good, judges, knows very well.

²⁷Say: “Show me those whom you attached to Him as partners! Certainly not as you think… No! Quite contrary, He is Allah Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible”.

²⁸And We have sent you only as a bringer of good tidings and a warner to mankind, but most of the people do not know.

²⁹And they say: “When is this that you promise, if you should be among truthful?”.

³⁰Say: “For you is a predetermined time of the day so that you will neither remain an hour back nor will you precede it”.

³¹And those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb said: “We certainly, will not believe in this Qur’an, nor in that before it…”. If you could see those who do wrong; act against their own good by associating others with Allah, by disbelieving before their Rabb, being arrested and refuting the words of some of them to some other! Those who were oppressed will say to those who were arrogant: “If not for you, we would have been believers”.

³²Those who were arrogant will say to those who were oppressed: “Did we avert you from the guidance after it had come to you? Rather, you became criminals by yourselves”.

³³Those who were oppressed will say to those who were arrogant: “Rather, plot of the night and the day! You were commanding us to disbelieve in Allah and to attribute some equals to Him”. When they see the punishment they will hide their regret. And We will put iron shackles on the necks of those infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb. They will be recompensed only for what they did.

³⁴And every time We sent a warner to a city, arrogant, affluent and powerful chiefs of that city said:” We are the ones who consciously deny/do not believe in that which you have been sent with/the messages”.

³⁵And they also said: “We are more in wealth and children and we are not to be punished”.

³⁶Say: “Surely, my Rabb extends His provision for whom He wills and restricts it. But most of the people do not know”.

³⁷And it is not your wealth and your children that will bring you closer to Us. But whoever believes and does amendatory deeds, it is those for whom will be many times more recompenses for what they did. And they will be safe in their upper mansions.

³⁸And those who haste to incapacitate about Our Ayat/evidences/signs are the ones who will be brought into the punishment.

³⁹Say: “Surely, my Rabb extends His provision for whomever He wills of His servants and manages for him. And whatever you spend for the cause of Allah/provide sustenance, He will immediately compensate it. And He is the best of providers”.

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

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

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

⁴³And when Our Ayat were recited to them as clear evidences, they said: “This is not but a man who only wishes to avert you from the gods that your ancestors worshipped”. And they said: “The Qur’an is nothing but an invented lie”. Infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “Indeed, this is nothing but an explicit magic”, when the truth came to them.

⁴⁴And We did not give them such books which they would study. And We had not sent a warner to them before you.

⁴⁵Those before them denied too. And these have not attained even a tenth of/thousandth of what We had given to them. Despite this, they denied My messengers. Then, how was not to know Me/to attempt to make Me unknown?

⁴⁶Say: “I only advise you of one; that you stand for Allah two at a time, three at a time and individually, then think about that there is nothing of madness in your companion Muhammad, that he is only a warner that will avoid you before a severe punishment”.

⁴⁷Say: “The payment that I ask you; it is for you; it is that you get closer to Allah. My payment is only from Allah. And He is the witness of all”.

⁴⁸Say: “Surely, my Rabb fulfills the truth. He is the One Who knows best the unseen, the unheard, the unfelt, the past and the future”.

⁴⁹Say: “The Qur’an/the truth contained in the Qur’an has arrived. And falsehood can not start and can not repeat; now it can not do anything at all”.

⁵⁰Say: “If I went astray, I would go astray only against my own good. And if I follow the righteous path that I have been guided, then it should be known that it is by that my Rabb reveals to me. Indeed, He is the One Who hears best, the One Who is very close”.

⁵¹And if you could see them when they are terrified; but there is no escape. And they will be seized from a place nearby.

⁵²And they will say: “We have believed in Him”. But how could it be that their belief is accepted?/Their belief will not avail.

⁵³But they had certainly denied/disbelieved in Him before on the earth. They were talking vain from a place far away.

⁵⁴Then a barrier will be set between them and their desires, as it was done to those like them before. Indeed, they had a disquieting uncertain, incomplete knowledge.

Analysis of the verses:

Verse 1, 2:

In these verses it is stated that our Lord is the True God; that everything in the heavens and the earth belongs to Him; that He knows all things down to their smallest details; that He has ordained laws; that He knows what enters the earth and what comes forth from it, what descends from the sky and what ascends therein; and that Allah is the Merciful and the Forgiving, with all praise due to Him alone. It is explained that none other deserves praise.

At the outset of the surah our Lord makes clear that there is—and can be—no knower besides Him, and that He alone is worthy of praise in this world and the next. Thus He urges people to study the earth and the skies, to ascertain this truth closely, and to know Him in light of these determinations.

With the wording “what enters the earth and what comes out of it” and “what descends from the sky and what ascends therein,” attention is drawn to both the concrete and the immaterial phenomena taking place on earth and in the sky.

What enters the earth and what comes out of it? That is, what goes into the earth from its surroundings, and what emerges from it? Concretely, water, seeds, and the dead enter the earth; springs, minerals, gases, oil, and sprouting seeds come forth from it. From the sky, rain, snow, lightning, light, and rays descend; from the earth, steam, heat, and the like rise up toward the sky.

If what enters and exits the earth is taken in the abstract and spiritual sense, then prayers, servitude, curses, ingratitude, and rebellion rise to the heavens, while light, mercy, wrath, and chastisement descend from the heavens to the earth. Many hopes and many dominions sink into the ground; many ideals take root and grow.

²¹Have you not seen/never thought about that Allah sends down a water from the sky and places it in the springs on the earth through a way, then makes a crop of varying colors with it, then it ripens and you see it turned yellow, then He makes it debris? Indeed, there is a reminder in this for those of understanding; those who have a pure mind.

(Az-Zumar/21)

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

(Fatir/10)

HAMD

“الحمد – hamd” means to commemorate the power that is the source and owner of a blessing and beauty, with words of praise and glorification. In this sense, “hamd” is a praise expressed out of admiration for the infinite power and strength of the one who gives that blessing or provides that help [the Creator], rather than being a response to benefiting from a blessing given or being relieved by a help given.

Because of this content, praise is different from gratitude: While gratitude is done in response to a blessing and with an action, praise can also be made only with words without benefiting from a blessing. Although praise can be defined as “praise” at first glance, not all praise is praise. Because while praise carries the tinge of hypocrisy and flattery, praise requires complete sincerity. Therefore, praise cannot be given to anyone other than our Almighty Lord, whose blessings, treats and favors are endless. Therefore, when giving praise, the Almighty God, the owner of blessings, should be praised and glorified, and he should also be thanked.

⁷⁰And He is Allah except Whom there is no deity. All praise, at the first and at the last, is to Him, the judgement is only His. And you will be returned only to Him.

(Qasas/70)

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

(Leyl/12, 13)

The verse states, “Praise is only for Him in the afterlife,” and draws attention to the fact that servants will only praise Allah in the afterlife. This situation is also expressed in other verses:

⁷⁴And they will say: “All praise is to Allah Who has fulfilled His promise for us and made us inherit this earth and placed us in Jannah [Heaven/Paradise] so we may settle wherever we will”. –How good is the reward of those who worked!-

(Az-Zumar/74)

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

(Yunus/10)

Verses 3, 4:

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.

(An’am/59)

After setting out His rulings concerning this world and the next, this verse addresses the unbelievers’ denial of the Resurrection and warns that there will be no escape, no deliverance: the Hour will surely come so that the believers may receive their due recompense in the hereafter. As the context makes clear, this warning is directed at the polytheists.

¹⁵Indeed, that hour/the Qiyamat [Resurrection] will come. I will almost conceal it so that everyone may be recompensed for his work.

(Ta Ha/15)

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

(Ahzab/63, 73)

The verse also presents evidence for the possibility of the hereafter. Every rational person recognizes that, as a matter of justice, the virtuous should be rewarded for their good deeds and the wicked should be requited for their evil. Yet in this world such recompense does not always occur: sometimes good deeds go unrewarded, and sometimes evildoers die without punishment. This would contradict justice unless there is a time and place where right and law are fully realized. That is the point being made here.

These verses also highlight the good end of those who believe and do righteous deeds: “for them there is forgiveness and a generous provision.”

According to reports on asbāb al-nuzūl, the immediate occasion was Abu Sufyan’s statement to the Meccan unbelievers, “By Lāt and ʿUzzā, the Hour will never come.” When he swore by idols, the Prophet swore by Allah, and this verse was revealed. However, as the earliest exegete Muqātil (d. 150 AH) often transmitted brief and subjective notices, it is best not to restrict the verse to one person or incident. Rather, it stands as an answer to all who deny the Resurrection.

⁴The return of all of you is only to Him. Allah has promised this as a truth. Indeed, He starts the formation from the beginning then returns those who have believed and done righteous deeds so He may recompense them with their shares which are their right. Those infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb are the ones for whom a drink of scalding water and a severe punishment will be for their disbelief; their conscious denial of the divinity of Allah and the fact that He is Rabb.

(Yunus/4)

⁵³And they ask to receive information from you, “Is that punishment true?”. Say: “Yes, by my Rabb, it is truth. And you will not incapacitate”.

(Yunus/53)

⁷The infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb wrongly believed in that they would not be resurrected. Say: “Rather, I swear by my Rabb that you will surely be resurrected and then you will be informed of what you did. And this is very easy for Allah”.

(Teğabün/7)

And Zilzal/6, 7, Yunus/61, Qaf/4, An’am/59.

At the end of the verse is the phrase “it is in a manifest Book.” The same expression also appears in Yunus/61. In Luqman/16: “O my son! Even if it [polytheism, the evil committed] is the weight of a mustard seed and is within a rock or in the heavens or in the earth, Allah will bring it forth. Surely, Allah is the Most Subtle, the All-Knowing.” This refers to Allah’s knowledge, which we describe as al-Lawh al-Mahfuz.

⁵³And they ask to receive information from you, “Is that punishment true?”. Say: “Yes, by my Rabb, it is truth. And you will not incapacitate”.

(Yunus/53)

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.

(Hashr/20)

²⁸Or, do We make those who believe and do righteous deeds like those corrupters in the world? Or, do We make those who have entered under the guardianship of Allah like those who stuck in evil by disbelieving in the religion-faith?

(Sad/28)

²¹Or do those who commit evils think that We will make them, in their life and in their death, like those who have believe and do amendatory deeds? How evil they judge!

(Jāthiyah/21)

Verse 5:

⁵And those who try to cover up My evidences/signs; they are the ones for whom will be a punishment from a painful and evil punishment.

After setting out the blessings prepared for those who believe and do righteous deeds, this verse turns to those among the polytheists who dare to contend with Allah: those who strive to deny His numerous signs, who block people from faith by concealing the thousands of signs and the countless bounties Allah has spread across the earth, and who calculate that they will prevail by doing so. Such disbelievers and corrupters are warned—they will most certainly be punished with a painful torment.

As both the Qur’an and the history of religions show, certain self-interested individuals and factions within society have declared war on God to protect their own interests. They have worked to prevent God’s messages from reaching the people; and if they do reach them, to keep them from being understood; and if they are understood, to keep them from being put into practice. In particular, the well-known idolaters of Mecca and the hypocrites in Medina exerted great efforts against the Qur’an.

Verses 6:

In this verse it is made clear that those endowed with knowledge among humankind do not vie—as others do—to conceal the signs of Allah. Rather, they recognize that what has been revealed to the Prophet is the truth and that it leads to the path of Allah. The verse does not specify who these “people of knowledge” are; yet, from the Qur’an as a whole, it may be understood that they are the learned of every age—most immediately, the discerning scholars among the Jews and Christians of that time. Indeed, any serious scholar who examines the Qur’an today, as then, can readily perceive its truth.

¹⁸Allah, forces of the nature/harbinger Ayat and those knowledgeable ones that maintain justice and equity have witnessed that there is no deity except Allah. There is no god but the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker.

(Al-i Imran/18)

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

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

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

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

(Isra/105- 109)

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

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

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

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

(Qasas/52- 55)

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

(An’am/114)

Verse 6 is illuminated by Yunus 94–95: “If you are in doubt about what We have sent down to you, then ask those who recite the scripture before you. The truth has certainly come to you from your Lord, so do not be among the doubters. And do not be among those who deny Allah’s signs, lest you become one of the losers.” In other words, when the people of knowledge are consulted, they affirm that the Qur’an is the truth and a guide to the truth.

Some have held that verse 6 is Madinan. There is a report that it was revealed in Medina concerning ʿAbdullāh b. Salām—or in connection with other Jews there—who witnessed the Messenger’s prophethood and testified that the Qur’an is a Book truly sent down from Allah.

Knowledge discloses the truth and enables its recognition. It opens the eyes, deepens perception, and brings the text’s features to light. Deceivers succeed only with the ignorant; they cannot easily mislead those who are learned. An impartial scholar approaches what is heard or read without emotional partisanship, examines it, and reaches a sound judgment about its quality. By contrast, whoever looks through the lenses of tribal, sectarian, or confessional allegiance blinds himself to the truth and fails to comprehend it.

Verses 7, 8:

In these verses, the stance of the unbelievers—those who deny resurrection after death—toward the Prophet is presented, and additional points are conveyed. As stated above, they claimed, “The Hour will not come to us,” and sought to oppose the verses of Allah.

In this passage, these stubborn, self-interested deniers—when faced with verses that portray the dreadful scenes of the Hereafter and set forth, reinforce, and reiterate the reality of resurrection with countless proofs—mock, deny, and misrepresent those who turn to the Quran and the Messenger of Allah. It is stated that they aim to distract from the impact of the verses.

²⁴And they said: “There is not but our this worldly life. We live and we die. Only long time manipulates/destroys us”. Yet they have no knowledge of this. They only assume.

(Jāthiyah/24)

Yes, they are those who do not believe in the afterlife and are in torment and far astray.

Verse 9:

In this verse it is said: “Shall we show you a person who tells you that when you have rotted and been torn to pieces, you will surely be in a new creation? Has he fabricated a lie against Allah, or is there madness in him?” It refers to the disbelievers who deny the Hereafter and thus fall into profound error, and asks: “Do they not look at what is before them and what is behind them of the sky and the earth?” They are warned of geological and cosmic events—earthquakes, floods, fires, storms, meteor or meteorite strikes, and cosmic rays—and people are called to their senses, for in the sky and the earth there is conclusive evidence for every sound-minded person who turns to the truth.

These verses emphasize that a rational person, by observing the heavens and the earth, will indeed believe in resurrection and the afterlife.

From the concluding statement, “Indeed, there is a sign in this for every servant who turns [his heart to the truth],” it follows that a thoughtful, knowledgeable person recognizes that the very order of this world testifies that the One who created it and governs it now is fully able to create another world. If creating a new world were difficult for Him, this world we live in would not exist.

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

(Ya Sin/81)

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

(Mu’min/57)

³⁶Does man think that he will be left neglected? ³⁷Was not he a drop of semen from a measured semen? ³⁸Then he was an embryo and then He formed and proportioned him, ³⁹and made two mates from it; male and female.

⁴⁰So, is the One Who does all these not the One Who is able to resurrect the dead?

(Qiyāmah/36- 40)

Verses 10, 11:

^10,11And surely, We gave David from Us a favor and the birds; “O mountains! Turn with him!” And We made iron pliable for him: Produce many armors and measure in forming. –And you, do righteousness. Indeed, I am the One Who sees best what you do.-

In these verses, and in the next group, our Lord presents two distinguished servants who are grateful to Him and repays them with blessings. These are the prophets David and Solomon. As noted in Naml/15, David and Solomon are introduced as two good servants who praised Allah for the knowledge given to them. In the verses 10 and 11 under discussion, David (pbuh) is mentioned again and the graces and blessings given to him are reported—among them David’s benefiting from the mountains, making use of the birds, and working iron. Details about Prophet David are given in the sūrahs Sad and An-Naml.

David was an ordinary young man from the tribe of Judah living in Bethlehem. In a war against the Philistines he killed Goliath, Israel’s greatest enemy, and his standing among the Israelites suddenly rose. After the death of Talut [Saul], he was first chosen king of Judah in Hebron, and later became king over all the tribes of Israel. He took Jerusalem and made it the capital of the kingdom of Israel. Under his leadership, for the first time in history, a kingdom devoted to the worship of God was established, with borders stretching from the Gulf of Aqaba to the western banks of the Euphrates.

At the end of the verse there is an address to all people: “Do righteousness, too. Surely I am the One who best sees what you do.” With this address, the message is given that to be blessed with Allah’s grace, one must be a doer of righteous deeds like David (pbuh).

a- Information (Neml/15).

b- Strength (Sad/17).

c- Subjugation of the mountains (Saba’/10).

d- Acceptance of his repentance (Sad/24-25).

e- Sovereignty (Sad/26).

f- Processing iron (Sebe’/10).

g- Psalms (Nisa/163).

h- Fasl-ı hıtap (Sâd/20)

i- Wisdom (Saba’/20)

From the expression, “And for this We softened iron for him: Make abundant coats of mail and measure well in the links,” it is understood that the way intended was defensive, not offensive—a sound means of protecting human life. The verse also signals that everyone should have a craft; each person should earn a living by the labor of his own hands.

This shows that Allah made David (pbuh) an expert in working iron and taught him the art of making armor for protection. This is also supported by archaeological and historical research. According to such studies, the Iron Age began between 1200 and 1000 B.C., which is the period in which David (pbuh) lived. The Hittites of Syria and Anatolia (2000–1200 B.C.) discovered a method to smelt and shape iron but concealed it from others, so iron did not become widespread. The Philistines later discovered it and likewise kept it secret. One reason the Israelites were often defeated by the Hittites and Philistines before the reign of Talut [Saul] was that their opponents used iron in war.

In 1020 B.C., when Talut became ruler of the Israelites by Allah’s command (David reigned 1004–965 B.C.), he annexed not only all Palestine and Jordan but also part of Syria to the kingdom of Israel. Then the secret of armor-making, guarded by the Hittites and Philistines, was uncovered, and even inexpensive household items began to be made from iron. New excavations in Edom, a region rich in iron ore south of Palestine, have revealed furnaces used for smelting and shaping iron. A furnace unearthed at Ezion-Geber—a port in the time of Solomon (pbuh) near Elat on the Gulf of Aqaba—appears to have been built according to principles like those used in modern smelting furnaces. It is therefore natural that this discovery in David’s time was first used for military purposes, for the Canaanite peoples around his realm had long been causing trouble. The Bible also states that David (pbuh) was skilled in smelting and using iron for war (see Joshua 17:16; Judges 1:19; 4:2–4).

The phrase “And for this We softened iron” in our passage also carries other shades of meaning, because the word hadid has multiple senses; “iron,” the metal, is only one. Since “armor-making” is mentioned later in the verse, the first meaning that comes to mind is the metallic one. Still, we offer an analysis of the word itself, leaving to Allah the definitive intent of His speech.

HADİD: A hyperbolic noun derived from the root H-D-D. To grasp its basic sense, the root must first be known. In the classical dictionaries: “hadd” means the boundary between two things so that neither encroaches upon the other; “hadd” also means the end point of something; to repel, prevent; to restrain a criminal; an anger or fierce energy that seizes a person; the capacity to distinguish one thing from another.

“Hadid” means iron ore. “Haddad” means blacksmith, doorkeeper, prison guard.

“Hadd” means “the gap between two things so that one does not interfere with the other or one does not violate the other.”

“Hadd” means “the end point of anything”.

“Hadd” means “to repel, repel, prevent”.

“Hadd” means “to make the criminal behave.”

“Hadd” means “anger, defeatism [anger] that infects people.”

“Hadd” means “being able to separate one thing from another.”

“Hadid” means “iron ore”.

“Haddad” means “blacksmith, janitor, “prison guard”.

As can be seen, the word has many meanings. Iron ore is called “Hadid” because of its hardness and its ability to prevent things.

Here we will use the word in the sense of “separating something from something else”. In this case, the meaning of the word in the verse is “able to distinguish one thing from another; It means “sharp-minded, clever.” As a matter of fact, it was previously presented in this sense in the Surah Qaf.

²²indeed, you were in apathy and ignorance of this. Now, We have removed your cover from you. Then your sight is sharp on this day; thanks to the Qur’an, you have become educated.

(Qaf/22)

When this sense of the word is taken into account, the verse can be read to mean that, beyond “We softened the iron for David,” David (as) was endowed with keen discernment and the ability to distinguish even the most complex matters. Indeed, if the other meanings are considered, it may even suggest that David (as) “softened all harshness directed against him.” Taken this way, the command “Make abundant coats of mail and shape them with care” conveys: “Protect yourself by means of these skills; let no one harm you.”

Fasl-ı Hitâb (فصلُ الخِطاب): People’s abilities to express their thoughts differ. Some possess strong oratory and convey their message clearly; others are less articulate, and their speech wearies listeners. From the expression “faṣl al-khiṭāb” in the verse, it is understood that Prophet David was eloquent and lucid, stated his judgments decisively, and made his intent plain to his audience. The idiom also signals the absence of hesitation in rulings—firm resolve and accuracy in decision.

Verses 12, 13:

¹³They made for Solomon what he willed of private headquarters, statues/paintings and bows like reservoirs and fixed cauldrons. –O family of David! Work for repaying for the blessings! But only a few among My servants repay for the blessings they are given!-

In these verses, and in the group that follows, Prophet Solomon is presented as an exemplar among the “grateful” servants, and the favors bestowed on him are recounted. As the verses indicate, among the blessings given to Solomon were harnessing the wind—for sailing and milling—smelting and casting copper to make various tools, rapid travel to distant places, and employing foreign, skilled workers in crafts, fortification works, and architecture.

In the previous passage it was stated that his father, Prophet David, worked iron and benefited from it. Here it is mentioned that his son Solomon used copper. That both prophet-kings were enabled to work metals such as iron and copper shows the magnitude of the power granted to them.

The words “We poured out for him a flow of molten copper” suggest that there was no native copper mine in the region where Prophet Solomon lived; it may mean he brought this metal from afar—especially by ship from Cyprus. (Indeed, the word “Cyprus” itself is linked to copper.) The statement at the end of verse 12, “And whoever among them deviated from Our command, We made him taste the punishment of the blazing fire,” as clarified by the close of verse 14, expresses Solomon’s absolute authority over them, including the foreigners who worked under compulsion for him.

THE JINN OF PROPHET SOLOMON

The “devils/jinn” mentioned here are not the creatures of folklore. As explained earlier under “The Jinn Under Prophet Solomon’s Command” in the analysis of Sūrat Sad, the group in question were skilled craftsmen—those of Prophet David and the expert men under Huram/Hiram, sent by the king of Tyre to serve under Solomon’s authority.

The sound, instructive information about Solomon in these verses was later distorted by some, giving rise to many unfounded tales. Nearly all legends about “devils” under Solomon are based on the folk-notion of devils as imaginary beings, rather than on the Qur’anic usage. In the Qur’an, “Satan/shayṭān” at base denotes one far from the truth; conceptually, it names persons, powers, or institutions that act against law and reason. The “devils” mentioned in Solomon’s story are of this type—hostile actors who spread slander and falsehood against him and plotted his downfall. Aware of this, Solomon nevertheless continued to make use of their labor to the end, even under compulsion.

Prophet Solomon, a descendant of Prophet Jacob, is a figure honored by Muslims and by the People of the Book. While the Torah cannot be relied upon as a religious authority due to issues of transmission, it can be consulted as a historical source, since written religious texts are among the foundations of historiography. On this topic the Bible records that those who served Solomon were the skilled craftsmen of his father David, together with the expert men under Huram/Hiram sent by the king of Tyre to supervise the works. Thus the Qur’anic verses—which describe the “devilish jinn” under Solomon as skilled workers—and the Biblical historical data align on this point. The People of the Book who first heard these Qur’anic verses did not object to that portrayal. All this shows that explaining the jinn who served Solomon as imaginary spirits of folk culture lacks any sound basis.

Verse 14:

Misunderstanding this verse has given rise to many superstitions in Muslim society. Yet a correct understanding is possible when it is read by the Qur’anic method. The pressure of Israelite lore and superstition has kept readers from the verse’s true sense. To grasp it properly, the paragraph about David (as) and his son Solomon (as) beginning at Saba’/10 should be read as a whole, and in unity with Al-Anbiyā’/78–82, Sād/30–40, and Al-Baqarah/102.

Now let us consider the subject and the verse:

^10,11And surely, We gave David from Us a favor and the birds; “O mountains! Turn with him!” And We made iron pliable for him: Produce many armors and measure in forming. –And you, do righteousness. Indeed, I am the One Who sees best what you do.-

(Saba/10-14)

⁷⁸And David and Solomon; when they were judging about the crops upon which the sheep of the people spread at night. And We knew the law of the people.

⁷⁹Then We made Solomon to understand it immediately. And We gave them all judgment and knowledge. And We took mountains and birds under command/we created them in a way that people may benefit from them so they might purify Allah from all deficiencies along with David. And We are the Ones Who do.

⁸⁰And We taught him how to make armors for you to protect you from the evil of yourselves. So, are you the ones who repay for the blessings you have been given?

⁸¹And for Solomon, We gave to his service the wind that stormed upon his command towards the lands in which We made blessings in abundance. And it is We Who know all.

(Anbiya/78-82)

³⁰We bestowed Solomon to David. How excellent servant he was! Indeed, he was the one who turned to his Rabb frequently.

³¹When he was presented full-blood and ambling horses in the evening; and he said; “³²I love the love of wealth, property, benefits for the remembrance of my Rabb.” –At the end, they went behind the curtain.- He said: “³³Bring them back to me!”. Then, he started to stroke their legs, necks.

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

^36-38Then, We gave the wind that gently flowed by his command wherever he wanted, devils; all divers and master builders and the others who were chained to his service.

–³⁹This is Our gift which is not accounted. Now, if you wish, give to others or withhold without giving .-

⁴⁰Indeed, there is a closeness and a good place of return for him with Us.

(Sad/30-40)

¹⁰²And those whom the Book was given, followed that which demons recited about the dominion of Solomon. But he did not disbelieve; Solomon did not consciously deny the divinity of Allah and the fact that He is Rabb, yet those demons disbelieved; they consciously denied; they taught people magic and that which was revealed to two prophets/kings of Babel; Harut and Marut. But Harut and Marut never taught anything to anyone unless they said: “We are materials of fire so you may purify, so do not disbelieve; do not consciously deny the truth!”. Then, everyone learned from them that which would cause separation between man and his wife. –Yet, they can not harm anyone with it without knowledge of Allah.- Everyone learned that which would harm himself, does not benefit. Surely, they certainly knew that whoever purchased it would not have a share at all in Akhirat [Afterlife]. And how evil was that for which they sold their selves! If only they knew!

(Baqara/102)

As we learn from these verses, there were workers—chained laborers—under the command of Prophet Solomon who constructed buildings, dived, made statues and altars, and worked iron and copper. These workers, referred to as “jinn/devils,” carried out these tasks. Work they would not choose if free felt like torment to them; hence their constant friction with Prophet Solomon. Had they been able to escape his control they would have rebelled, but lacking the strength, they resorted to dissimulation (taqiyya) out of fear. Their ringleaders fled to Egypt. For historical details on this point, see the Bible—especially 1 Kings and 2 Chronicles—in their chronology sections.

Historical works should also be consulted. For this verse does not narrate every event, but corrects certain points the Israelites had misunderstood. The matter should therefore be examined historically (not devotionally) through the Old Testament (Ahdi Atîk), where sufficient information is given in 1–2 Kings and 1 Chronicles. Allah granted knowledge and wisdom to David (pbuh). He learned to work iron, bore through mountains, traverse them, and make armor. These verses should be read alongside historical data to be properly understood.

The historical aspect is this: Solomon (pbuh) levied corvée labor from non-Israelite tribes such as the Hittites, Amorites, Perizzites, Hivites, and Jebusites; he also brought in skilled craftsmen from abroad. After Solomon’s death, these foreign workers asked his son to free them from the heavy yoke his father had imposed. From this it is clear that the “jinn and devils” who served Solomon (pbuh) were foreigners compelled to serve his rule. We have explained this in detail elsewhere when discussing the concepts of jinn, angel, and devil.

In the verse under discussion the phrase “dâbbetü’l-arḍ” (دابة الأرض) also appears. Against the claim that this “dâbbetü’l-arḍ” is an apocalyptic portent, our analysis of An-Naml/82 treated “dabbah” under a separate heading and showed that the “dâbbetü’l-arḍ” in Saba’/14 is different from the usage in those verses and unrelated to them; it requires its own treatment in the present context.

Here we will set aside the broader concept of “dabbah” and focus on the construct phrase “dâbbetü’l-arḍ” (in genitive form) as it occurs in Saba’/14, analyzing the verse word by word.

WHAT IS “DÂBBETÜLARZ”?

It is seen that this expression is given the following meanings in local and foreign translations and interpretations:

* “… a tree worm was eating his staff …”

* “… a tree worm ate his staff …”

* “… a moth was eating his staff that was leaning on the ground.”

* “… woodworm …”

* “…an earth creature that eats your staff…”

* “…an earth creature gnawing on his staff…”

* “… rodent termite [termite] …”

Language and literature scholars note that every language employs artistic or ambiguous expression. When the plain sense of a phrase faces obstacles, secondary senses—metaphor, allegory, allusion—must be considered. So it should be in this verse as well.

In this figurative reading, the staff of Prophet Solomon represents his reign; the worm that gnaws the staff symbolizes Rehoboam, Solomon’s inept and short-sighted son, whose conduct ruined the kingdom.

According to historical records, Rehoboam gave himself over to pleasure and ignored seasoned counsel, preferring companions as frivolous as himself. Thus the sultanate, wealth, and state of Solomon (as) collapsed. Indeed, after Solomon, many thrones and realms fell through bribery, ostentation, and luxurious living.

In Anatolia such decay is summed up by the saying “the worm has taken hold,” meaning the end of a great tree—i.e., a country—is near. Small causes can yield great outcomes. English has a parallel proverb:

For want of a nail, the shoe was lost;
for want of a shoe, the horse was lost;
for want of a horse, the rider was lost;
for want of a rider, the battle was lost;
for want of a battle, the kingdom was lost.

Shortened: a small nail brought down a realm.

To see that the verse’s expression is metaphorical, consider these questions that arise if read at face value:

Could Prophet Solomon have died while praying, as is rumored?
How would he lean on a staff during prayer?
Was Solomon a ruler, or an overseer standing watch to see if laborers were working? Would a great king have nothing else to do but wait on workers?
How long would it take an insect to gnaw through a staff? How could a person eat, drink, sleep, and meet basic needs during that time?
Could a corpse remain for days without odor, especially in the heat of the Middle East?
Might there have been a figure or model set up for the workers?

As seen, a literal reading invites such questions. Where these questions lead us is to ask: does the verse employ allegory, metaphor, and allusion?

Now let us present the meaning of the verse as we have prepared it:

Particular attention should be paid to the following concepts in the verse.

Qadāʾ (قضاء). It is crucial to understand this term correctly. Qadāʾ is the execution or fulfillment of divine decree. Qadar (قدر), by contrast, is what God has determined for all created things without any input, influence, desire, or choice on their part. For people, birth, death, lineage, sex, color, and lifespan are matters of qadar; for the moon and sun, their orbits; for the elements, their composition and properties. But the good or bad deeds people perform by their own reason and will are not their destiny; they are their actions and choices. In this sense, the carrying out of qadar—the decided judgment—is called qadāʾ. The qadāʾ mentioned in our verse is the bringing to pass of what had been decreed for Solomon: his death.

Al-ghayb (الغيب). In the verse this word bears the definite article al-. As the context shows, the article here is for specification, not totality. That is, the unseen unknown to the “jinn” in this passage is not the whole of the unseen, but specifically “Solomon’s death”—as if to say, “had they known he was dead…”. It is already known that no one knows the unseen in general. For this reason the verse should not be taken up as a debate about whether jinn, in the folkloric sense, know the unseen.

Another point to note is that Solomon’s death was disclosed by the dābbat al-arḍ (دابة الأرض) not to the whole world, but only to the “jinn” [the foreign workers/slaves under his command]. This implies that everyone else already knew he had died. This also explains why those “jinn” rejoiced at the news and celebrated his death: had they learned it earlier, they would have ceased working, rebelled, and escaped their forced labor—which is in fact what happened when they finally realized it.

The basic message of the verse is this: those who possess great power, like Solomon, also die, and their estates pass away. That power, splendor, and pomp come and go. If we take Solomon’s staff as a symbol of power, even a “woodworm” can gnaw it until it collapses; neglected political and social fissures will eat away at a society until great power falls.

Transmissions on this subject include the following.

Al-Ṭabarī relates from Ibn ʿAbbās that the Prophet said: when Solomon (ʿalayhi s-salām) prayed, a green tree would appear before him. He would ask its name; if it was meant “as a sapling,” he had it planted; if “for a remedy,” he had it cut for medicine. One day a tree appeared which said its name was harrāb; when asked its purpose, it replied, “for the ruin of this house.” Solomon then prayed: “O Allah, do not let the jinn witness my death, so that people know the jinn do not know the unseen.” He fashioned a staff and leaned upon it in prayer, standing for a year while the jinn kept working. A wood-worm ate through his staff; when he fell, his death was revealed, and people learned that had the jinn known the unseen, they would not have endured a year of hard labor. Saʿīd ibn Jubayr reports that Ibn ʿAbbās read the verse to mean: when he fell to the ground it became clear that, had they known the unseen, they would not have remained in humiliating toil for a year. Ibn ʿAbbās also says the jinn thanked the wood-worm and brought it water. Ibn Abī Ḥātim transmits this report from Ibn ʿAbbās via Ibrāhīm ibn Ṭahmān and remarks that it contains strangeness and objectionable elements; that it is a suppressed/weak report is closer to the truth. ʿAṭāʾ ibn Abī Muslim al-Khurāsānī has many odd narrations; some are munkar.

Al-Suddī narrates—from Ibn ʿAbbās via Abū Mālik and Abū Ṣāliḥ, and from Ibn Masʿūd and a group of Companions via Murrah al-Hamadānī—that Solomon (ʿa.s.) would seclude himself in Bayt al-Maqdis for varying periods, bringing his food and drink. Each morning, a tree would sprout in the sanctuary; he would ask its name and purpose—whether for planting or for healing. At last a tree called harrūbah (carob) grew. When asked its purpose, it said, “for the destruction of this sanctuary.” Solomon replied that no one would destroy it while he lived unless Allah willed; he pulled the tree and set it into a wall, then entered the miḥrāb and prayed, leaning on his staff, where he passed away. The jinn, fearful of punishment, continued working, assuming he lived because he was seen leaning on his staff. There were openings in the sanctuary walls through which a devil would pass; if he looked at Solomon he would be burned. One passed by and heard no voice, returned, and on entering saw that Solomon had fallen and died. He went out and informed the people, who opened the miḥrāb and retrieved him. “Minsāʾatuhu” (منسأته) means “his staff,” said to be an Abyssinian loanword. They saw that a wood-worm had eaten it and did not know when he had died. They set the worm upon a similar staff; it consumed a portion in one day and night, and by this measure they reckoned that Solomon had died a year earlier. Thus people realized that the jinn’s claim to knowledge of the unseen was false. If they had known, they would have known of Solomon’s death and would not have labored for a year. This, they say, is the meaning of Allah’s words: when We decreed his death, nothing indicated it to them except the creature that ate his staff; when he fell, it became clear that had they known the unseen, they would not have remained in humiliating torment. The report adds folkloric embellishments about the jinn rewarding the worm; such Isra’īliyyāt should be treated with caution—what accords with truth is affirmed, what contradicts it is rejected, and what remains is neither affirmed nor denied.

Another report—via Ibn Wahb from ʿAbd al-Raḥmān ibn Zayd from his father—says Solomon asked the Angel of Death to inform him when his time came; when told less than a day remained, he had a glass pavilion built without a door, stood praying leaning on his staff, and there the Angel took his soul. The wood-worm later ate through the staff; when Solomon fell, the jinn realized he had died and scattered. Some versions claim the worm ate for a full year before the fall; Allah knows best.

This rendering preserves your argument and sources, clarifies “qadāʾ/qadar,” “al-ghayb,” and “dābbat al-arḍ,” and corrects “wolf” to “wood-worm” while keeping the idiom’s sense.

Verse 15:

¹⁵Surely, there was an evidence/a sign for the people of Sheba in where they took as their home: Two gardens on the right and on the left! –“Eat from the provision of your Rabb and repay for the blessings for Him! How a beautiful land and a very forgiving Rabb!”-

A call to be thankful to God was made above, and the prophets David and Solomon were introduced as “servants grateful for blessings.” Their example underscores the importance of gratitude [repayment for blessings], while noting that not everyone proves grateful. In verses 15–21, an ungrateful society and its outcome are presented as a lesson. This community had two gardens on the right and left—worldly life was made easy for them; they were granted abundant favors—and they were commanded: “Eat from the provision of your Lord and be thankful to Him [repay]!” In other words: do not forget the Forgiving Lord who gave you these blessings; give a due share of them—as God’s right—to the unemployed and the homeless.

COUNTRY OF SEBE’ / SHEBA

Previously, in the analysis of Sūrat al-Naml, the following encyclopedic information was given about Sebe’:

Sebe’ was a country in southern Arabia whose people were renowned for trade. Its capital was Ma’rib, about 55 miles northeast of Sana’a, the center of present-day North Yemen. After the fall of the kingdom of Ma’in, they rose to power around 1100 B.C. and dominated Arabia for a thousand years. They were later succeeded, in 115 B.C., by the Himyarites—another notable South Arabian people who ruled Yemen and Hadhramaut in Arabia and Abyssinia in Africa. The Sabaeans controlled commerce along both the African coast and the routes to India, the Far East, and the Arabian interior, as well as the trade toward Egypt, Syria, Greece, and Rome. For this they were famed in antiquity for wealth and prosperity; Greek historians even called them the richest people of their time. Beyond trade, their prosperity also rested on an extensive system of dams and waterways that stored rainwater for irrigation, turning their land into a vast garden. Greek writers left detailed accounts of Sebe’s extraordinary greenery.

The Kingdom of Sheba, in southwestern Arabia, reached its height in the first millennium B.C., encompassing not only Yemen but also much of Hadhramaut, the land of Mahrah, and a large part of what is now Abyssinia. Over centuries the Sabaeans built remarkable networks of dams and channels around Ma’rib—whose magnificent ruins endure—so that the country’s legendary development, celebrated throughout the Arabian Peninsula, was due largely to these great works. (Al-Hamadānī, a geographer who died in 334 A.H., reports that the lands irrigated by this network extended eastward toward the Sayhad desert on the edge of the Rubʿ al-Khālī.) The nation’s wealth also came from their vigorous commerce and from their control of the “spice route” from Ma’rib north to Mecca, Medina, and Syria, and east to Dhufar on the Arabian Sea, giving access to the sea lanes to India and China. The period described here is later than that of 27:22–44.

Verses 16, 17:

¹⁷This is how We recompensed them for they disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb. And We recompense only those who are very ungrateful.

The Sabaeans neglected their duty to be thankful for the blessings given and denied the grace granted by Allah. Allah punished them by sending the Arim [dam] flood. The flood destroyed the entire irrigation network. It turned their gardens and land into a place barren and unfit for cultivation—full of thorns, bitter fruits, and scrubby trees such as miswak, sidr, and tamarisk. Thus the whole country was laid waste by the dam-breach flood. The sidr tree should not be confused with the “cedar” of the Taurus Mountains in Turkey (a conifer). Sidr is a fruitless, thorny, stunted desert plant; lacking any substantial shade, it is also called the “Arabian cherry.”

THE WORD “العرم ARIM”

This word is the plural of عرمة (ʿarimah), meaning “the barrier with which a valley is dammed.”

Classical works give the following about “arim” in the verse:

1- These were the “moles” that caused the dam’s destruction. Bilqīs had roads cut between the mountains and built barriers at the outlets and passes. Rain and spring waters pooled there, forming a virtual lake. She set up three gates with covers, one above the other, so that the second would only open after the first. Then rodents bored through the wall, the dams failed, and the stored water burst forth.

2- Arim is the name of the wall itself. As a collective noun, it signifies “barrier”; the gathering of stones makes up an arim.

3- Arim is the name of the valley from which the water issued.

The Flood of Arim is a well-attested event in early Arabic literature, recounted in pre-Islamic lore. Most Yemeni tribes affected by the flood migrated to the northern Arabian Peninsula, the eastern coast, and the cities of Syria and Iraq. Among the migrants were the Aws and Khazraj who settled in Yathrib (al-Madīnah), the Ghassānids who founded a state in Damascus, the Lakhmids in Iraq, and Banū ʿAbd al-Qays in ʿUmān. Historians estimate that this disaster took place roughly four centuries before the Prophet’s mission.

Al-Qushayrī said: they had a leader nicknamed “Ḥimār [donkey],” in the interregnum between Jesus and Muḥammad (pbuh). It is said he lost a son, raised his head to the sky, spat, and became a disbeliever—hence the expression “more unbelieving than Ḥimār.” Al-Jawharī adds: the phrase comes from a man of ʿĀd who fell into extreme unbelief, inviting all travelers through his land to disbelief; if they refused, he killed them. After the Flood of Arim swept away their gardens, they scattered to surrounding lands—hence the proverb, “They were scattered like the Sabaeans.” The Aws and Khazraj are said to have been among them.

Az-Zajjāj said: arim is the name of the mouse that gnawed the wall closing the waters over them—called al-khuld (mole/rodent). Qatādah likewise said the flood was ascribed to it because it was the cause. Ibn al-ʿArabī said: arim is among the names of mice. Mujāhid and Ibn Abī Najīḥ said: arim is the wall set by Allah and the reddish water sent against it, which split and ruined it. Another report from Ibn ʿAbbās takes arim to mean “very heavy rain” (and the letter “rāʾ” is pronounced calmly: “arm”). According to ad-Ḍaḥḥāk, they lived in the interregnum between Jesus and Muḥammad (peace be upon them both). ʿAmr b. Shurayḥbīl said: arim means “dam” (sad); al-Jawharī concurred, noting no true singular in common usage, though “ʿarimah” is sometimes given. Muḥammad b. Yazīd said: anything that forms a barrier between two things is called arim; as a barrier [sad], it is the plural of ʿarimah. An-Naḥḥās said: when a barrier is set before rainwater collected between two mountains, it is called arim. The Egyptians called such a barrier ḥibs; they would open it when they wished, and when their gardens had received enough water, they would block it again.

As used in the expression sayl al-ʿarim in the text, arim derives from the South Arabian arimen, meaning “dam, barrier.” In Yemeni inscriptions—e.g., those of the Abyssinian ruler Abraha (A.D. 542–543) after repairs to the great wall at Maʾrib—the term is repeatedly used in that sense. Thus sayl al-ʿarim means “the flood caused by a dam’s failure.”

The exact date of the disaster is unknown. The first collapse of the Maʾrib Dam likely occurred in the 2nd century A.D. After it, the Kingdom of Sheba was largely ruined, prompting many southern (Qaḥṭānī) tribes to migrate northward. The network of dams and canals was later repaired to a degree, but the country never regained its former prosperity, and twenty to thirty years before the rise of Islam the great dam collapsed completely.

From these explanations, “arim” clearly denotes “dams, embankments, levees.” At a certain point in history, the Yemeni dams failed and the floodwaters devastated the land.

From the verse’s “not being thankful,” it is understood that the society failed to repay God for His blessings: they did not provide work for the jobless or food for the hungry; they were not generous to orphans; they withheld charity. Their leaders succumbed to an “all for me” disease, heedless of consequences. The skewed distribution of income bred hatred, envy, and resentment; the social rot culminated in a dam collapse as divine punishment, and the society’s ruin. Through their own deeds their “paradise” became a hell. This recalls the divine message of Sūrat at-Takāthur.

^5,6Certainly not as you think! If you know with an absolute knowledge, you will definitely see the blazing fire. ⁷After a while, you will see it real as if you are seeing with your eyes.

(Takasur/5, 6)

We are of the opinion that the “jahîm” mentioned in Tekasür/5, 6 is not the hell in the afterlife, but the hell on earth. It is as follows: This earthly hell is the misery, suffering, distress and depression that arise as a result of having fun and taking pleasure in Tekâsur; is the burning fire.

Another example showing that the word “jahîm” is also used for the flaming fire in the world in the Quran is Saffat/97.

⁹⁷They said: “Build a wall for him/impose an embargo upon him and throw him into the blazing fire/an extreme distress!”

(Saffat/97)

The original word in this verse, which describes Prophet Abraham being cast into the flames and which we render as “a fiercely blazing fire,” is jahīm (جحيم).

Based on the points above, the universal message to humanity may be expressed as follows: “If you knew, as a matter of hard fact, what it means to compete in accumulation, display, luxury and the pleasures they bring—and what they cost—you would see ignorance, desolation, pain, cries, and trouble looming before you; you would realize that with such behavior you are preparing a hell for yourself, your surroundings, your country, and the world.”

To discern the hells of this world and the causes of these calamities that afflict people with hell-like misery, we must closely analyze tragic events in our own lives and in those of nearby persons and societies, and ask “why?” to diagnose the true source. The sheer number of such “hells” does not mean there are many causes. There is one root cause: the race to multiply and revel in abundance—takāthur (التكاثر)—the urge to keep chasing “more.”

Those afflicted with takāthur—the ones who have lit its fire—on the one hand heap up wealth, by right and by wrong, exploiting and fattening themselves so that the blaze won’t die out but grow; on the other hand they sabotage rivals who draw from the same source, waging war with lies and slander. In the end both those who stoked the blaze and the innocents they feed upon and exploit remain in the fire. The innocents’ hell is oppression, exploitation, and helplessness; the hoarders’ hell is restlessness and fear—anxiously guarding and enlarging what they have, dreading losing it to other patients of takāthur. People and societies of this stamp constantly manufacture enemies and lose sleep, turning their own environment into hell with their own hands.

Verses 18, 19:

¹⁸And We made many cities between them and the cities which we had blessed. And We determined travels for them: -Travel between them by nights and days in safety!-

In addition to the two gardens, the Sabaean community was given comfortable, secure roads and a chain of nearby towns and villages. Their relations with surrounding cities were peaceful, and they could trade in safety. Yet they failed to appreciate these blessings and did not give thanks.

This part of the verse can be understood in several ways:

a) On the surface, the words of the Sabaeans—“Split the distance between our journeys”—reflect a disorder of belief. This arrogant defiance is like someone taunting an opponent he thinks cannot beat him: “Go on then—hit me if you can!” They either said this outright or behaved as if they had, inviting trouble with their own hands.
b) The verb in the verse is read both as باعد (bāʿid, “increase the distance”) and بَعِّد (baʿʿid, “make far”). On this reading—“Put distance between our journeys”—the Sabaeans considered the market towns too close and wanted to reach farther cities to grow richer.
c) It is also possible to read أسفارِنا (asfārinā, “our journeys”) as أشفارِنا (ashfārinā, “our eyelids”). أشفار (ashfār) is the plural of شِفْر (shifr), the edge where the eyelashes grow. The sentence would then mean: “Widen the gaps of our eyelids—let us open our eyes wider so we can see farther and wider,” i.e., a figure for open-eyed greed. In short, they sought ever more gain.

It seems the Sabaeans amassed great profit through such open-eyed grasping but failed to thank God—by not repaying His favors they prepared their own end.

Another feature of Saba’ was its “safety and security.” The land comprised contiguous towns, each within sight of the next. From the phrase “those lands We blessed,” we understand these cities were fertile, productive, clean, and of spiritual worth. In the Qur’an this blessing typically points to the regions of Syria and Palestine (Bilād al-Shām).

As for the Sabaeans’ later renown: their disintegration became proverbial. When Allah withdrew His favors, various Sabaean tribes left their homeland and migrated across Arabia. Banū Ghassān settled in Syria and Jordan; the Aws and Khazraj in Yathrib; Khuzaʿa near Tihāmah by Jeddah; the Azd in ʿUmān; and tribes such as Banū Lakhm, Juthām, and Kinda left their homes for other regions. Thus the Sabaeans ceased to be a nation and lived on as a legend.

The close of verse 19—“Surely in this are signs for all who are grateful and steadfast”—teaches that persons and societies who are not spoiled by bounty, who do not forget God, and who repay His favors will take heed from such history and not let it repeat.

The plea “Put distance between our journeys” parallels the complaint quoted in al-Baqarah 2:61: “O Moses, we can’t bear one kind of food; pray to your Lord for us to bring forth of what the earth produces—its herbs, cucumbers, garlic, lentils, and onions.” Just as the Israelites demanded onions and garlic while already enjoying sweetness and richness, the Sabaeans, by their own words and ways, invited disaster upon themselves.

Verses 20, 21:

²⁰And surely, Iblis/thinking ability confirmed his assumption about them and they followed Iblis except for a party of believers.

²¹But, there was no authority for Iblis over them. But, We would separate those who believe in Akhirat [Afterlife] from those who do not have sufficient knowledge about it; mark them and show. And your Rabb is the One Who protects everything well.

In these verses, it is stated that although Iblis had no power of coercion, the Sabaean community followed Iblis and became corrupt and spoiled, and as a result, they were punished. The verse also makes reference to some messages that our Lord had previously given us through representative expressions:

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

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

(A’raf/15-17)

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

(Isra/62)

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

(Sad/82, 83)

^39,40Iblis said: “My Rabb! Because of the reason that You have created me to lead the people astray, I will indeed make everything on the earth attractive to them and I will indeed lead all of them astray except for your purified servants!”.

(Hijr/39, 40)

As seen in the verses above, it is stated that Iblīs will corrupt almost all people and make them ungrateful, save only a very small group. The fate of the people of Saba’ is a clear example of this satanic function: because they failed to give thanks and became ungrateful, they ended up believing the devil’s delusions.

According to the phrase “other than a group of believers” in verse 20, the believers within the Sabaean community were a small minority. The late Mawdūdī’s findings on this are as follows:

History shows that among the Sabaeans there lived, even in ancient times, a small community who worshiped Allah alone. Inscriptions discovered in Yemen through modern archaeological excavations indicate the presence of this minority. Inscriptions dating to approximately 650 B.C. say that in the kingdom of Sheba there were houses devoted solely to the worship of Zu-Semavi (Rabbu’s-Semā, “Lord of the Heavens”). In some places this deity is called “Meliken Zu-Semavi” [“King, the Owner of the Skies”]. This religious legacy continued in Yemen for centuries. In an inscription dated A.D. 378 we read, “This temple belongs to the god Zu-Semavi.” In an inscription dated A.D. 465 appears: “Bi-nasr wa riḍā ilāh as-samāʾ wa-l-arḍ [with the help and consent of the God, Owner of the heavens and the earth].” In another inscription dated A.D. 458 the word “Raḥmān” occurs: “Bi-riḍā Raḥmānen [with the favor of the Merciful].”

How Iblīs renders a society ungrateful can be summarized as follows:

By commanding and encouraging the consumption of the unlawful and the pursuit of unjust gain,
By ordering people to utter evil and indecency and to speak about Allah without knowledge,
By frightening people with poverty,
By casting them into delusions,
By commanding the alteration of Allah’s creation,
By whispering gilded words to deceive,
By sowing doubts and confusion in the mind,
By making them vain about their deeds,
By inflaming base urges,
By sowing enmity and hatred through alcohol, narcotics, gambling, and luxurious living,
By diverting them from the remembrance of Allah and from ṣalāt.

Mawdūdī also offers the following on the tribe of Saba’ in connection with verses 15–21, where their ingratitude is given as an example:

Greek and Roman historians and the geographer Theophrastus (d. 288 B.C.) speak of the tribe, as do Christian sources through the ages beginning before Christ. The tribe’s homeland lay in the southwestern corner of the Arabian Peninsula—today’s Yemen. Its rise began around 1100 B.C. In the time of Prophets Dāwūd and Sulaymān, the Sabaeans were world-famous for wealth. At first they worshiped the sun; later, after their queen believed in the time of Sulaymān (965–926 B.C.), many likely embraced the truth. In a later period, however, they again turned to many gods and goddesses—Elmaka [a moon-deity], Estar [Venus], Dhāt Ḥamīm, Dhāt Badʿan [a sun-deity], Hermeten/Herimet. Their chief god was Elmaka, and kings ruled as his representatives.

Excavations in Yemen have unearthed many inscriptions showing that temples to these gods—especially Elmaka—were built everywhere and that sacrifices were offered to them on every major occasion. In modern archaeological work, about 3,000 inscriptions shedding light on Sabaean history have been found. Combined with information from Arab transmitters and Greco-Roman historians, one can assemble a detailed history. On this basis, the following epochs are especially important:

Before the mid-7th century B.C.: The kings of Sheba were called Mukarrib—suggesting priest-kings, intermediaries between humans and gods. Their capital was Sirwe (today “Ḥarīb”), whose ruins lie a day’s journey west of Maʾrib. The foundations of the great Maʾrib dam were laid in this era, later expanded by subsequent kings.
650–115 B.C.: The kings of Sheba adopted the title Malik, signaling a shift from sacral rule to secular kingship. They left Sirwe, made Maʾrib their capital, and developed it in every respect. At 3,900 feet elevation and about 60 miles east of Ṣanʿāʾ, even today’s ruins attest to a once-highly advanced center.
115 B.C.–A.D. 300: The kingdom came under the Himyarites, a leading Sabaean tribe. They left Maʾrib and made Raydān (later known as Ẓafār) their capital. Its ruins survive on a hill near present-day Yarīm, where a small tribe called Himyer may be descendants of that once-famous people. During this period, the terms Yemenet/Yemenat first appear for a portion of the realm; later this became Yemen, naming all lands from ʿAsīr to Aden and from Bāb al-Mandab to Ḥaḍramawt. Their decline also began in this era.
A.D. 300 to the rise of Islam: This was the Sabaeans’ collapse. Civil wars invited foreign intervention, eroding trade and agriculture and even political freedom. Exploiting disputes between Himyar and other tribes, the Abyssinians invaded Yemen and ruled from about A.D. 340 to 378. Though political freedom returned for a time, cracks appeared in the great Maʾrib dam, culminating in the disaster of Saba’/16 (A.D. 450–451). Though the dam was later repaired, even up to Abraha’s reign, neither dispersed communities nor the ruined irrigation system ever fully recovered. In A.D. 523 the Jewish king of Yemen, Dhū Nuwās, massacred the Christians of Najrān—referred to in the Qur’an as Aṣḥāb al-Ukhdūd (Burūj/4). In revenge, Christian Abyssinia invaded and seized Yemen. Later Abraha, the Abyssinian ruler, sought to end the Kaʿbah’s centrality and bring western Arabia under Byzantine-Abyssinian sway; in A.D. 570/571—days before the birth of Muḥammad (pbuh)—he marched on Mecca. The Abyssinian army was annihilated, as the Qur’an recounts under Aṣḥāb al-Fīl. Finally, in A.D. 575 Yemen fell under Persian rule; when Bādhān, Yemen’s ruler, accepted Islam, their sway ended in A.D. 628.

The people of Saba’ owed their wealth to two pillars: agriculture and trade. They developed agriculture through an irrigation system otherwise unknown save in Babylon. There were no natural rivers; during the rains, dams between the hills formed reservoirs, and a countrywide network of canals carried water to the fields—turning the land into a garden, as the Qur’an notes. The largest reservoir lay behind the dam at the entrance to Jabal Balaq near Maʾrib. When Allah withdrew His favor, the greatest dam collapsed in the mid-5th century A.D., and the ensuing flood destroyed the country’s remaining dams, crippling the irrigation system beyond repair.

Allah had also granted Saba’ a uniquely advantageous position for trade. They monopolized exchange between East and West for over a thousand years. From one side came silk from China, spices from Indonesia and Malabar, textiles and swords from India, and from southern Africa enslaved persons, monkeys, ostrich plumes, and ivory; to the other side these goods flowed to Rome and Greece—via Egyptian and Syrian merchants. The Sabaeans themselves produced frankincense, ambergris, myrrh, and other perfumes in high demand in Egypt, Syria, Rome, and Greece.

Two major corridors carried this trade: sea and land. Maritime commerce remained under Sabaean control for over a millennium because they alone knew the Red Sea’s monsoon rhythms, reefs, rocks, and safe harbors; few others dared those waters. By sea they shipped to the ports of Jordan and Egypt. On land, routes from Aden and Ḥaḍramawt converged at Maʾrib and led to Mecca, Jeddah, Yathrib, al-ʿUlā, Tabūk, and to a fork—one branch toward Aylah and Petra, the other toward Egypt and Syria. Along this road, as the Qur’an indicates, many Sabaean colonies were established from Yemen up to the borders of Syria; caravans passed by day and by night. Remains of these colonies, with Sabaean and Ḥimyarite inscriptions, can still be seen.

After the first Christian century, Sabaean trade began to fray. With the Hellenistic and then Roman rise in the Middle East, people complained of the Arabs’ maritime monopoly and high prices for Oriental goods and pressed rulers to break it. Ptolemy II (285–246 B.C.) had already reopened the Nile–Red Sea canal, first dug by Sesostris centuries earlier, enabling an Egyptian fleet to enter the Red Sea—though with little initial success against Saba. Under Rome, a stronger merchant marine entered the Red Sea supported by naval power. The Sabaeans could not withstand it. Romans founded trading colonies at each port, stocked provisions, and stationed troops where possible; Aden even fell under Roman military rule. Rome and Abyssinia plotted together against Saba’, eventually stripping them of political freedom.

With the sea route lost, Sabaeans relied on overland trade, but a series of blows eroded that too. The Nabataeans seized Hejāz and Jordanian colonies from Petra to al-ʿUlā; then in A.D. 106 Rome ended the Nabataean kingdom and took all Syrian and Jordanian holdings down to the Hejāz. Abyssinia and Rome exploited internal turmoil to destroy Sabaean commerce completely, with Abyssinia repeatedly attacking Yemen until it finally captured the entire region.

Thus divine wrath brought these people down from heights of victory and wealth to a ruin from which they never rose again. Greeks and Romans once envied their legendary riches. Strabo writes: “The Sabaeans used vessels of gold and silver; even their ceilings, walls, and doors were adorned with ivory, gold, silver, and precious stones.” Pliny says: “The wealth of Rome and Persia flows into the hands of the Sabaeans. They are today the richest people in the world, and their fertile lands teem with gardens, plants, and animals.” Artemidorus adds: “They swim in luxury; they burn cinnamon, sandalwood, and other fragrant woods as fuel.” Greek writers even tell of sailors who, passing the Sabaean coasts, could smell the land’s perfumes from their ships. The Sabaeans also built what some call the first “skyscraper”: the Ghumdān fortress in Ṣanʿāʾ, twenty stories high according to Arab historians, each story thirty-six feet. They lived in such abundance and pleasure as long as Allah granted His favor—until, exceeding all bounds in ingratitude, the Almighty turned away from them, and they perished as though they had never been.

General note on the expression linaʿlama and similar phrases in verse 21:

The verb “yaʿlama/naʿlam(a)” (يعلَمَ / نعلَمَ) in classical understanding is taken from the root ʿ-l-m (عَلِمَ يَعلَمُ …) and is rendered “for Allah to know / for us to know.” This can be misconstrued as if Allah does not know the future and only “learns” once an event occurs—an implication that contradicts verses declaring Him ʿĀlim al-ghayb, ʿAllām al-ghuyūb, and His knowledge of what lies before and behind created beings (e.g., Baqarah/255; Ḥajj/76; Ḥadīd/22; Fāṭir/11; Naml/74–75; Anʿām/59; Ḥajj/70). Allah is exalted above any deficiency; accepting such a sense harms faith.

Unfortunately, the current vocalization in available muṣḥafs creates this problem. There are two ways to address it.

First: The consonantal muṣḥaf was originally written without diacritics or vowel marks. Later, during the addition of vowels, variant readings arose. In the earliest script the problem word appears simply as the letters y-ʿ-l-m / n-ʿ-l-m. These bare letters can be read as yaʿlama, yaʿlima, naʿlama, naʿlima, yuʿallima, nuʿallima, etc. The issue can therefore be resolved by reading it in the tafʿīl pattern—yuʿallima/nuʿallima (“that He make known / that We make known”), i.e., “to notify, to manifest.”

Second: Just as the root ʿ-l-m has the form ʿalima–yaʿlamu–ʿilman (IVth form), it also has the form ʿalama–yaʿlimu–ʿalam / ʿalāmah / ʿalam (IInd form), meaning “to set up a sign/standard; to brand or mark so all may recognize.” On this basis, the same consonants can validly be read in these patterns (or in ifʿāl and tafʿīl), yielding the sense: “that Allah make a sign so all may see and know / that We make it known, announce it.”

If the occurrences of yaʿlama / naʿlam in the relevant verses are read as yaʿlima, naʿlima, yuʿlima, nuʿlima, yuʿallima, nuʿallima, the meaning becomes: “that Allah make it known openly / that We make it known openly; that it be announced, made manifest.” In all such places (Kahf/12; Saba’/21; ʿAnkabūt/3, 11; Baqarah/143; Āl ʿImrān/140, 142, 166, 167; Ḥadīd/25; Muḥammad/31; and Tawbah/16) we have preferred these readings.

We hold that certain famous readings in current muṣḥafs have been co-opted by the treacherous scheme reported in Fuṣṣilat/26—an effort to create laghw (confusion) regarding the Qur’an—and that they introduce distortions in belief. Believers must be vigilant and cautious on this matter.

Verses 22 – 27:

²⁵Say: “You will not be held responsible for the sins that we committed. And we will not be responsible for what you did”.

²⁶Say: “Our Rabb will bring us together and then separate us with His judgment in truth. And He is the One Who opens the doors of good, judges, knows very well.

In this group of verses, the deniers are challenged to summon their gods—those they claim as partners with Allah—onto the field, and the errors and inconsistencies in their beliefs are exposed one by one. In this context, the questions the polytheists posed to the Messenger of Allah are answered: these supposed partners have not the slightest weight in the earth or in the sky; Allah has taken none of them as helpers or supporters; intercession will avail only those to whom Allah grants permission; unbelievers will confess the truth on the Day of Judgment, though it will not benefit them; they in fact know and admit that it is Allah who provides sustenance, yet they act in contradiction to that knowledge; and it is affirmed that the Hereafter will surely come to pass.

People generally worship and call upon Allah not out of recognition of His divinity and lordship, but in order to meet their needs or relieve their troubles. In verse 22, the command, “Say: Call upon those you claim besides Allah! They do not possess even the weight of a particle in the heavens or on the earth; they have no share in either; nor is there for Him any helper from among them,” aims to establish the conviction that no one other than Allah can remove harm.

We saw this in another verse:

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

(Yunus/107)

^33,34And when an adversity touches the people, they turn to their Rabb, supplicating. But when He makes them taste mercy from Him, you see that a group from among them accepts that their Rabb has partners to be ungrateful for the blessings We give them. –Now, enjoy! Soon you will know.-

(Rum/33, 34)

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

(Fatir/13, 14)

And Yunus/41, Qafirun/1-6, Rum/14-16.

The “so-called gods” in verse 22 are identified elsewhere as saints, scholars, priests, rabbis, Christ, son of Mary, and living or inanimate things to which divinity is ascribed. Anyone who makes humans servants of other humans falls within this scope. Even shrines and graves for whose sake people address prayers to God are included. In our society one often hears claims like, “I went to such-and-such a shrine, I begged His Holiness so-and-so, I made a vow; then I had a child, my daughter was married, I was freed from debts and troubles.”

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

(Isra/57)

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

(At-Tawbah/31)

“You will not be held responsible for the sins we have committed,” mentioned in verse 25. The phrase “We are not responsible for what you do” was previously mentioned in Al-Isra/15.

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

(Isra/15)

Considering the entire passage, attention is drawn to the fact that serving and worshiping Allah is not necessarily done to meet needs or get rid of troubles, but in accordance with His divinity and lordship.

Verse 28:

²⁸And We have sent you only as a bringer of good tidings and a warner to mankind, but most of the people do not know.

After the clarifications addressed to the polytheists, words of consolation and encouragement were directed to our Prophet: “We have sent you only as a bearer of good tidings and a warner to all people; yet most people do not know.” It is once again emphasized that he is a messenger not only to the city in which he lived and the people of his time, but to all humanity until the end of time. The stress here falls not on the Prophet’s person but on his mission.

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

(A’raf/158)

¹⁰⁷And We have sent you only as a mercy/for mercy for universes.

(Anbiya/107)

¹⁹Say: “What thing is greater in testimony?”. Say: “Allah is witness between me and you. And this Qur’an has been revealed to me so I may warn with it you and all those it reaches. Do you truly testify that there are other deities with Allah?”. Say: “I do not”. Say: “He is the One and the Only God and I surely am away from what you associate with Him”.

(An’am/19)

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

(Furkan/1)

¹⁰³Although you desire passionately, many of the people are not to believe.

(Yusuf/103)

⁷Thus We have revealed to you an Arabic Qur’an so you may warn the mother of the cities; people of Mecca and the people around Mecca and you may warn with the day of gathering about which there is no doubt.

(Shura/7)

^2,3He is the One Who has sent a messenger from among the people of the Mother City/Meccan, who is among them and who recites the Ayat of Allah to the people of the Mother City and those who have not yet joined them, who purifies them, teaches them the book, the laws, rules and principles that are set forth to prevent injustice, corruption and chaos. –Even though they were in an explicit astray before.- And He is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible

(Al-Jumu’ah/2-3)

Almighty Allah sent His messenger to give good news to people to encourage them and to warn them to be careful:

^45-48O Prophet! Indeed, We have sent you/made you a messenger as a witness, a harbinger of good tidings, a warner, an inviter to Allah by His permission/knowledge and a lantern that illuminates. Give the believers the good tidings that there is a great bounty for them from Allah. Do not obey the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb and hypocrites, disregard their annoyances. And you, rely on Allah. And Allah is sufficient as the One Who “arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it”.

(Ahzab/45-48)

¹⁸⁸Say: “I am not capable of getting any benefit or precluding any loss other than what Allah wills. If I had known the unseen, unheard, unfelt, the past and the future, I would definitely have wished to increase the good/used it to my own advantage. And I was involved in nothing evil. I am only a warner and a bringer of good tidings to a people who believe”.

(A’raf/188)

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

(Qasas/46)

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.

(Fatir/24)

⁴⁴And We did not give them such books which they would study. And We had not sent a warner to them before you.

(Saba’/44)

^2-6The Qur’an that contains the laws/that is prevented from corruption which is sent down by the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the possessor of vast mercy so you may warn with it those people whose ancestors were not warned and thus who are apathetic is the evidence that you are among those messengers and indeed you are on a straight path.

(Ya Sin/2-6)

Verses 29, 30:

²⁹And they say: “When is this that you promise, if you should be among the truthful?”.

³⁰Say: “For you is a predetermined time of the day so that you will neither remain an hour back nor will you precede it”.

In these verses, the Meccan polytheists ask, “When is this promise—this threatened Resurrection, rising, judgment, and punishment?” Such questions are answered. The polytheists repeatedly demanded to know when the Hour would occur. Our Lord replies by concealing its time and affirming in many verses that its occurrence is not according to their wishes; its moment is fixed and can neither be brought forward nor delayed (A’raf/187, Shura/18, En’am/116, Shura/18, Nuh/4, Hud/104–105).

Verses 31 – 33:

³¹And those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb said: “We certainly will not believe in this Qur’an, nor in that before it…”. If you could see those who do wrong; act against their own good by associating others with Allah, by disbelieving before their Rabb, being arrested and refuting the words of some of them to some other! Those who were oppressed will say to those who were arrogant: “If not for you, we would have been believers”.

³²Those who were arrogant will say to those who were oppressed: “Did we avert you from the guidance after it had come to you? Rather, you became criminals by yourselves”.

These verses depict the fate, in the Hereafter, of those who do not believe in the Qur’an and the scriptures Allah sent before it. Although the immediate referent is the Meccan polytheists, the message extends to disbelievers of every time and place. Shown through an afterlife scene is how, at the first sight of punishment, they will begin blaming one another.

Two groups appear in the scene: first, the ordinary people who were made weak (al-mustaḍʿafūn)—those who followed the powerful and, after blindly obeying their leaders, rulers, administrators, and superiors, were unwilling to heed any counsel against them; second, the leaders and frontrunners who deemed themselves great (al-mustakbirūn).

Those who were made weak say to those who were arrogant, “If it were not for you, we would surely have been believers.”

Those who were arrogant say to the weak, “Did we divert you from guidance after it had come to you? Rather, you were yourselves the criminals.”

This plea of the arrogant can be understood as an objection to the so-called weak, who try to shift blame onto them: they claim they were merely a pretext and not truly decisive in shaping others’ beliefs and ways of life.

The weakened then reply: “On the contrary—it was your plotting, night and day; you commanded us to deny Allah and to set up equals alongside Him.”

Such exchanges between leaders and their followers in the Hereafter are mentioned in many sūrahs:

³⁸Allah will say: “Enter among those peoples with a leader who passed on before you; who are in the fire, whether you know them or not!”. Every time a people enter, they curse their brother. At the end, when all of them gather there, then the later ones will say about the former ones: “Our Rabb! They made us astray. Punish them many times more from the fire”. Allah will say: “Punishment is many times more for all but you do not know”.

³⁹Then the former ones will say to the later ones: “You do not have an advantage over us. Then taste the punishment for what you did”.

(A’raf/38, 39)

²¹They will come out for Allah all together. Then the weak ones will say to those who were arrogant: “Surely we were those who followed you. Now can you avail us anything against the punishment of Allah?”. Those who were arrogant will say: “Had Allah guided us, we would surely have guided you. It is the same for us whether we whine or we have patience. There is no place of escape for us”.

(Ibrahim/21)

⁶³Those upon whom the Word will be fulfilled will say: Our Rabb! These are the ones whom we made transgressions. We made them transgress just as we transgressed. We have been far from you. They did not worship only us”.

(Qasas/63)

And Ahzab/66- 68, Mu’min/47, 48.

Being indifferent is not an excuse. Allah’s earth is wide:

^97,98And as for those whom the forces in charge remind them one by one, while they were treating themselves unjustly, what they did in the past and what they failed to do while being obliged to; the forces in charge will say: “In what were you?”. They will say: “We were those who were oppressed on the earth”. The forces in charge will say: “Was not the earth of Allah spacious? Why did you not emigrate?”. And their final destination is Jahannah [Hell] -except for the men, women and children who were not able to emigrate and follow the righteous path they had been guided-. What an evil destination it is!

(Nisa/97, 98)

Then they will all conceal their regret—but it will be too late. The pronouncement comes: “We have placed shackles on the necks of those who disbelieved; they are only receiving the recompense of what they used to do.” This makes clear that the penalty fits their own deeds: their necks were figuratively ringed in this world, and in the Hereafter iron shackles will be fastened upon them.

This image is echoed in Sūrat Yā-Sīn: “Indeed, We have placed shackles (الأغلال) upon their necks, up to the chins, so their heads are held high, constrained (فهم مقمحون).” (Yā-Sīn/36:8)

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

(Ya Sin/8–10)

“Iqmaḥ (إقماح), the verbal noun (maṣdar) of muqmaḥūn (مقمحون) in Yā-Sīn/8, means ‘to raise the head and close the eyes.’ With this term our Lord depicts a type of stubborn unbeliever: arrogant people who tilt their heads back to signal their rejection of the call. Their arrogance and stubbornness—which prevent them from seeing, examining, and accepting the evidence—are symbolized by an iron ring around their necks.

The state of those who will not believe—who cannot see the truth, do not learn from the past, and do not think about the future—is expressed in another verse as follows:”

²⁵And We made them surrounded by their contemporaries/Iblises like a shell so they made what was before them and what was behind them [all around them] attractive to them. And the “Word”²⁶¹ that was in effect for all former peoples which passed before them was fulfilled upon them. Indeed, they were the ones who lost and suffered.

(Fussilat/25)

As Fussilat/25 indicates, the “barrier before them and behind them” is in fact the effect of certain close companions—partisans of Iblis—who make things seem fair to them; and, because of their passions, they are disposed to that adornment. This shows that they could still save themselves if they would not turn up their noses and turn away from the truth for the sake of showy possessions, positions, and sons, and if they would master their passions and act with sound judgment.

Verses 34, 35:

³⁵And they also said: “We are more in wealth and children and we are not to be punished”.

While these verses console the Messenger of Allah, they also state an unchanging truth: those who oppose the divine messages are the self-indulgent rich and the power-holders who fear any disruption to their order. This is not unique to the Messenger of Allah; it is a pattern that has recurred throughout history. Such people take material success as proof of being “on the right path.” They say, “We deny the messages with which you were sent,” and argue, “We have more wealth and children, and we are not among those who will be punished.” From such a vantage point, the truth remains out of reach.

الْمُتْرَف (al-mutrāf): a person spoiled and made arrogant by bounty and a life of ease.

The Qur’an repeatedly notes that the first to oppose prophets were the wealthy elites—[al-mutrāf (المترف), al-malāʾ (الملأ), al-akābir (الأكابر)]—people of wealth, influence, and authority (Ash-Shuʿarāʾ 26:111; Hūd 11:27; Al-Aʿrāf 7:75–76; Al-Anʿām 6:53, 123; Al-Isrāʾ 17:16; Al-Muʾminūn 23:55–56; At-Tawbah 9:55; Al-Muddaththir 74:11–17).

Verse 36:

³⁶Say: “Surely, my Rabb extends His provision for whom He wills and restricts it. But most of the people do not know”.

In this verse, the spoiled people are answered. The blessings that pamper them are given by Allah, but they do not know why this is given. Allah gives to whomever He wills, and gives to whomever He wills in moderation and in a limited manner. This is a means of testing; It is not a tool for pampering. It is not the case that those who have more wealth and children are loved, but those who have less are not loved. Abundance or shortage in people’s living conditions arises from Allah’s will. The last sentence of the verse, “But most people do not know,” indicates that people do not understand the wisdom of the principle of sharing sustenance and blessings in this world.

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

(Isra/21)

Verses 37, 38:

³⁷And it is not your wealth and your children that will bring you closer to Us. But whoever believes and does amendatory deeds, it is those for whom will be many times more recompense for what they did. And they will be safe in their upper mansions.

³⁸And those who haste to incapacitate about Our Ayat/evidences/signs are the ones who will be brought into the punishment.

With these verses, our Lord calls all His servants to their senses. Wealth, property, rank, and status are not criteria for being “good” in the sight of Allah. Rather, those who believe and do righteous deeds will receive the recompense for their works and will continue to strive in security, while those who resist Allah’s verses will be kept in torment.

What brings a person near to Allah is not possessions or children, but faith and righteous action. One way of doing good is to spend wealth in the path of Allah and to raise one’s children for that cause; in this way, possessions and children become means of nearness to Allah.

The statement in verse 32—“those who will be rewarded manifold for what they have done for themselves”—underscores that the reward for good deeds will be multiplied many times over. The extent of this increase is stated in other verses:

¹⁶⁰Whoever brings good, then there will be ten times the like of what he brings for him. And whoever brings evil, he will be recompensed only with the like of it and they will not be treated unjustly.

(An’am/160)

²⁶¹Example of those who spend their wealth for the cause of Allah/provide sustenance first for their relatives and then others is like the example of the grain that yields seven spikes, and each spike with a hundred grains. Allah multiplies for whom He wills. And Allah is the One Whose knowledge and mercy is vast and limitless, the One Who knows very well.

(Baqara/261)

Verse 39:

In this verse, the 37th verse is expanded further and it is stated that Allah spreads the sustenance to whomever He wishes, as a means of testing, and gives it to some in moderation.

^15-16And as for man, when his Rabb tests him, gives him honor and favors him, he says: “My Rabb has honored me”. But when his Rabb tests him and restricts his provision, he says: “My Rabb has humiliated me”.

(Fajr/15, 16)

Spending the blessings given; If it is spent in the way of Allah and provides alimony to people, especially relatives, our Lord immediately reinforces it and provides for it. Because Allah Almighty is the best of those who provide sustenance, and what He gives is the best. He gives on time, He gives in moderation, He does not take it back, He does not take it for granted, He gives without calculation.

^26,27Say: “O Allah, the sovereign of the sovereignty! You give rulership to whom You will, take rulership away from whom You will, You make powerful whom You will, and disgrace whomever You will. The good is in Your hands. Surely, You are the One Who is competent over everything! It is You Who puts the night into the day, and puts the day into the night; it is You Who brings out the living from the dead, and brings out the dead from the living. You provide for whom You will without account”.

(Al-i Imran/27)

³⁹And whatever you give of riba [revenues which are obtained without effort, service and risk] to increase in the wealth of the people, will not increase with Allah. But what you give of 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 desiring the countenance of Allah…It is those who are the multipliers.

(Rum/39)

These verses also indicate that if the expenditures made in worldly life are in the way of obedience to Allah, the same amount of what is spent will be given in this world. If it is not given in this world, it will definitely be given in the afterlife.

Verses 40 – 42:

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

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

These verses portray a scene from the reckoning on the Day of Judgment. Allah will say to the angels—those “powers” whom the foolish took as objects of worship besides Him—“Were these the ones who worshipped you?” They will reply, “Glory be to You! You are our Protector, not them. Rather, they used to worship the jinn; most of them put their faith in them.” Since antiquity, many polytheists have imagined angels as gods and goddesses and fashioned idols to represent them—one as the god of rain, another of wind, others of wealth, fertility, health, or death. Then it will be said: “Today none of you has any power to benefit or harm another.” And to the wrongdoers: “Taste the punishment of the Fire that you used to deny.”

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

(Furkan/17)

^116-118And when Allah said: “O Jesus, son of Mary! Was it you who told people: ‘Take me and my mother as two gods from among those that are inferior to Allah’?”. Jesus said: “Purified are You, it is not suitable for me to say that which is not true. If I had said it, You would have surely known this. You know what is within myself, but I do not know what is within Yourself. Surely, You are the One Who knows best the unseen, the unheard, the unfelt, the past and the future! I only said to them what You had commanded me; ‘Worship Allah Who is my Rabb and your Rabb’. And as long as I was among them, I was a witness over them. But when you took my life; reminded me that which I had done in the past and what I had failed to do while being obliged to, then You became the One Who observes them. And indeed, You are the witness over all things. If You should punish them, they are definitely Your servants and should You forgive them, indeed You are the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible”.

(Maidah/116)

¹¹⁷They invoke none but useless objects from among those that are inferior to Allah. And they invoke only their own desires, evil purposes.

(Nisa/117)

The “oppressors” mentioned in the verse are those who commit polytheism:

¹³And when Luqman said to his son, instructing him: “O my son! Do not associate others with Allah, surely, associating others with Allah is very wrong; acting against your own good.

(Luqman/13)

¹²⁵And whomever Allah wants to guide to the righteous path, He opens up his heart for Islam. And whomever He wants to lead astray, He makes his chest extremely distressed as though he is ascending to the sky. Thus places/throws Allah the filth [things that inflict harm, punishment] upon those who do not believe.

(An’am/125)

Verses 43 – 45:

⁴⁴And We did not give them such books which they would study. And We had not sent a warner to them before you.

This group of verses reveals the situation of the Meccan infidels and their attitude towards the Messenger of Allah. The polytheists, without any evidence, without having a book that they could read and study, that is, without having a book to refer to in order to support the superstitious beliefs and practices they inherited from their ancestors, without the information learned from any messenger, said: “This is no other man, he is just a man who wants to ban you from the gods that your ancestors worshiped” and They kept saying, “This [Quran] is nothing but a fabricated slander” and “Indeed, this is nothing but clear magic.” The past nations also denied the messengers, but those nations did not see even a tenth of the signs [miracles] that they witnessed. Even so, they still deny it. This situation is also a measure of how committed they are to the path of their ancestors.

Adhering to the religion of the ancestors is the biggest obstacle to the change and development of that society, the shackles placed on the feet. By sending messengers and downloading books, our Lord aimed to break these chains, liberate people, change and develop.

^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”.

(A’raf/156,157)

People and societies that adhered to the religion of ancestors and the wrong practices of the past could not continue their existence on the stage of history and were destroyed. This is the immutable sunnah of Allah:

^4,5And they wonder that a warner has come to them from among themselves and those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “This is a magician, a person who lies excessively. Has he made all those gods one god? This is truly an amazing thing!”

^6,8And the chiefs among them walked forth: “Insist on your gods and do not turn away from your decision, word. This is truly what is expected from you. We have not heard this in the latest/another religion, this is only an invention. Has the Reminder/the Book been revealed upon him among us?” –Rather, they have insufficient knowledge about My reminder/the Qur’an, rather, they have not tasted My punishment yet.-

(Sad/4- 8)

In verse 45, “Those before them also denied. Moreover, they did not attain even a tenth (mi‘shār) of what We had given them; yet they denied My messengers—so how severe was My disapproval!” This wording contains a grave threat. We may understand it thus: “Have they not seen that peoples stronger than them in wealth and society (for example, the people of Saba’) were destroyed? They were destroyed because of their denial and rejection. Will these be spared? If they insist on denial, let them deny! They know full well… Let them reflect on what became of those who disbelieved in the past!” Here, the attitude of the polytheists toward the Messenger of Allah is taken up:

^85,87When he said to his father and his people: “What do you worship? Do you desire invented idols from among those that are inferior to Allah? Then, what is your thought about the Rabb of all universes?”.

(Saffat/85-87)

²²They said: “Have you come to turn us away from our idols? If you should be of the truthful, bring the punishment with which you have been threatening us right now”.

(Ahqaf/22)

³⁵Or, have We sent down an evidence to them and that evidence says that which they associate with Allah?

(Rum/35)

²¹Or have We given them a book before this so now they cling onto it?

(Zuhruf/21)

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

(Mu’min/ 82)

Verses 46 – 50:

⁴⁷Say: “The payment that I ask you; it is for you; it is that you get closer to Allah. My payment is only from Allah. And He is the witness of all”.

⁴⁸Say: “Surely, my Rabb fulfills the truth. He is the One Who knows best the unseen, the unheard, the unfelt, the past and the future”.

⁴⁹Say: “The Qur’an/the truth contained in the Qur’an has arrived. And falsehood can not start and can not repeat; now it can not do anything at all”.

In this cluster of verses, many messages are addressed to those who, despite having no proof, knowledge, or power, cling to the creed of their forefathers and deny Allah’s signs and His Messenger. First, our Lord reminds His Messenger of his mandate and tells the idolaters that he is nothing but a warner; he asks no payment from them—his only wish is their attainment of good—and his recompense is with Allah. People are urged to reflect on these matters carefully and sincerely—alone or together, in pairs, threes, or fours—free of self-interest and prejudice.

Beyond this, it is declared that Allah sets the truth in its proper place; He knows the unseen; when truth arrives, falsehood vanishes and does not return; and even the Messenger himself is upon guidance by virtue of this divine revelation. Our Lord commands the Prophet, through the repeated “Say,” to make all these points plain—this proclamation is part of his charge.

As for the line, “The wage I ask of you is only for your own selves—your drawing near to Allah. My reward rests with Allah alone,” its sense is: “I desire nothing but your salvation; my recompense is your rectification.” This theme is echoed in other verses as well.

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

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

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

(Furqan/55- 57)

²³This is that of which Allah has given the good tidings to His servants who believe and do amendatory deeds. –Say: “I do not ask any payment other than fondness and love for this conveyance of mine.”- And whoever does a good, We will increase for him the good therein. Surely, Allah is very forgiving, the One Who repays.

(Shura/23)

From Yusuf 12:104; Shu‘ara 26:109, 127, 145, 164, 180; Saba’ 34:47; Ya-Sin 36:21; Sad 38:86; Yunus 10:72; Hud 11:29, 51; Shura 42:23; Qalam 68:46; and Tur 52:40, we also see that our Lord never had any of His prophets ask for payment in return for their mission. It follows that our Prophet could not have asked anyone for a fee. The very fact that messengers do not seek compensation is compelling evidence of their prophethood: not only do they serve without worldly gain, they leave comfortable lives and set aside their affairs; they accept being labeled madmen, liars, or magicians; they risk losing ties with unbelieving relatives; and they endure severe persecution. No pretender would hazard all of this for some fleeting benefit. On the contrary, anyone chasing power and leadership while not truly sent would cater to social customs and prejudices to win favor and exploit them. By contrast—as the Qur’an makes clear—our Prophet uprooted such prejudices at their core and dismantled the very structures by which his tribe held sway over the pagans of Arabia.

In light of all this, we can sum up: the Prophet’s only expectation from fulfilling his mission was the reward Allah gives, that people find the straight path, and that a love arises in them which draws them nearer to Allah.

⁷⁹That which comes to you of good is from Allah. That which comes to you of evil is from yourself. And We have sent you to the people as a messenger. And Allah is sufficient as a good witness.

(Nisa/79)

The expression ⁴⁹Say: “The Qur’an/the truth contained in the Qur’an has arrived. And falsehood can not start and can not repeat; now it can not do anything at all in verse 49 is further expanded in Anbiya/18:

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!

(Anbiya/18)

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

(Isra/81)

Verses 51 – 54:

⁵¹And if you could see them when they are terrified; but there is no escape. And they will be seized from a place nearby.

⁵²And they will say: “We have believed in Him”. But how could it be that their belief is accepted?/Their belief will not avail.

⁵³But they had certainly denied/disbelieved in Him before on the earth. They were talking vain from a place far away.

⁵⁴Then a barrier will be set between them and their desires, as it was done to those like them before. Indeed, they had a disquieting uncertain, incomplete knowledge.

These verses address the Messenger of Allah and portray the deniers’ utter despair—only after it’s too late. They are seized and detained; now they cry, “We believe! We believe!” But the time for belief has passed. As with earlier rejectors, the ledger of wishes is closed, and the hour of reckoning has arrived.

The passage warns the polytheists by first evoking the Day of Judgment and then their wretched end: “Yet they had certainly denied Him before in the world, speaking about the unseen from a far-off place.” In other words, while still in this life they bandied about claims regarding the hereafter—ignorantly and from a great distance—only to meet the reality they had denied. Read together with Sajdah 32:12 (“Our Lord, we have seen and heard; send us back and we will do righteous deeds—now we are certain”), their earlier talk about the unseen is exposed as empty bluster.

“And a barrier will be set between them and their desires, just as was done to those like them before.” This points to past peoples who denied their prophets: when punishment descended, they too wished to believe—but their wish was not accepted.

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

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

(Mu’min/84, 85)

^99,100And when death comes to one of them, he said: “My Rabb! Send me back so I may do righteous deeds in that which I have left”. Certainly not as he thinks! This surely is a word he is saying. There will be a barrier behind them until the day when they will be resurrected.

(Mu’minun/99, 100)

What is understood from the messages of the Quran on this subject is that the desires of unbelievers to return to this world or to live a life in which they believe again will definitely not be fulfilled from the moment they are resurrected.

Allah knows the truth best.