59. SURAH ZUMAR [GROUPS] – Presentation of Islam and Quran

Introduction:

This surah—named after the word “زمر (zumar) [groups]” in verses 71 and 73—is understood to have been revealed in Mecca as the 59th in order. Because of the word “غرف (guref) [mansions]” in verse 20, it is also known as the “Guref (Mansions)” surah. Although some sources claim that verses 53–55 are Madani, a close reading of the surah’s unified message shows this view to be unlikely.

The surah opens by introducing the Qur’an and ends with praise to Allah. Its central theme is faith and tawḥīd. It explains true faith and its practical reflections in detail, and draws attention to many signs both in the external world and within the human being that lead to faith. In this context, it briefly and clearly touches on such matters as the importance of reason, reflection, and knowledge, the relationship between faith and deeds, and the Final Hour—contrasting believers with unbelievers.

The surah contains many scenes of the Resurrection, most notably the striking images of groups being driven from the gathering place to Paradise or to Hell. It also portrays various scenes of the wretched state of the unbelievers in the Hereafter.

Its polished, rhetorical structure suggests it was either revealed all at once or consists of passages sent down over short intervals.

The meaning of the verses:

¹Revelation of this book is from 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.

²Surely, We have sent down this book to you in truth. Then, worship Allah by purifying the religion only for Him.

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

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

⁵The One and the Only, the prevailing Allah, formed the heavens/universe and the earth in truth, He wraps the night over the day and wraps the day over the night. He put the sun and the moon in your service by creating them in a such form and mechanism that is beneficial to you. All of them are moving to the end of a predetermined term. Know well that He is very powerful and very forgiving.

⁶He formed you from a single self, then made its mate from it and sent down eight mates of livestock. He forms you in the womb of your mothers in three darkness, formation after formation. This is Allah, your Rabb only to Whom belongs the possession and the dominion. There is no deity except Him. Then how are you averted?

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

⁸When an adversity touches man, he calls upon his Rabb, turning to Him with his deepest devotion. Then when He bestows a favor on him from Himself, he forgets himself when he called upon Him before and he attributes partners to Him to lead astray from the path of Allah. Say: “Enjoy your disbelief; your conscious denial of the divinity of Allah and the fact that He is Rabb for a little! Surely you are among the companions of the fire”.

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

¹⁰Say: “O servants who have believed! Enter under the guardianship of your Rabb. There is a good for those who do good in this world. Surely, the earth of Allah is spacious. Only those who are patient will get their reward fully”.

^11,12Say: “I surely have been commanded to worship Allah by purifying the religion only for Him. And I have been commanded to be the first of the Muslims”.

¹³Say: “Surely, if I disobey my Rabb, I fear the punishment of the great day”.

^14,16Say: “I worship Allah by purifying my religion only for Him. Despite this, you, worship what you will from among those that are inferior to Him”. Say: “Surely the real losers are the ones who will make themselves and their families and the ones who are close to them lose on the day of Qiyamat [Resurrection]”. –Be careful! This is what is an explicit loss. They will have layers of fire above them and layers below them. By that threatens Allah His servants: O my servants! Enter under the guardianship of Mine.-

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

¹⁹And is the one upon whom the “word of punishment” has been justified? Then, is it you who will save the one who is in the fire?

²⁰But those who have entered under the guardianship of their Rabb are the ones for whom will be mansions built high, underneath of which rivers flow as promise of Allah. Allah does not break His promise.

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.

²²So, is the one whose heart Allah opens to Islam not be upon a light? Then, woe to those whose hearts are hardened against remembrance of Allah! They are in an explicit astray.

²³Allah has sent down the best of the word as a book with synonyms and reiterations. Those who respect their Rabb get the shivers of it. Then their skins and hearts soften at the remembrance of Allah. This is the guidance of Allah. Allah guides whomever He wills with it. And whomever Allah leads astray, then there is no one that will guide him to the righteous path.

²⁴So, on the day of Qiyamat [Resurrection] while those who do wrong; act against their own good by associating others with Allah are told “Enjoy the recompense of what you earned!”, is the one who will try to protect himself from the evil of the punishment or the one who will come in safety better on the day of Qiyamat [Resurrection]?

^25,26Those before them denied and the punishment came to them from where they could not think. Then Allah made them taste disgrace in the simple worldly life. Indeed, punishment of Akhirat [Afterlife] is greater. If only they knew!

^27,28And indeed, We have presented in this Qur’an for the people from every kind of example as a perfect Arabic reading so they may think and remember; so they may enter under the guardianship of Allah.

²⁹Allah has presented the example of a man who has quarreling partners and another man who is affiliated to just one person, who is in peace, safety, happiness. Can their condition be equal? –All praise is to Allah; no one else may be praised.- Rather, most of them do not know.

³⁰Surely, you will definitely die and they will definitely die too.

³¹Then surely, on the day of Qiyamat [Resurrection], you will dispute before your Rabb.

³²Then, who can do more wrong; act more against his own good than the one who lies about Allah and denies the truth when it comes to himself? Is not there a refuge in Jahannah [Hell] for those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb!?

³³And the one who brings the truth and confirms it; it is those who have entered under the guardianship of Allah.

^34,35There will be whatever they desire for them with their Rabb. This is the recompense of those who produce good so that Allah may remove from them the worst of what they did before and give them their reward as a recompense for the best of what they did.

³⁶Is Allah not sufficient for His servant? Yet they threaten you with the ones that are inferior to Him. And whomever Allah leads astray, then there is no one to guide him.

³⁷And whomever Allah guides, there is no one to lead him astray. Is Allah not all mighty, the One Who maintains justice by seizing, recompensing the criminal?

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

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

⁴¹Surely, We have sent down this book to you with the truth for the people. Then, whoever follows the righteous path he is guided, then it is for himself. And whoever goes astray, he goes astray against himself. And you are not a guardian over them to make them stand.

⁴²And at the time of their death, Allah reminds those selves one by one what they did in the past and what they failed to do while being obliged to. And He keeps those for whom He decreed death when they are asleep; and He releases all others until the end of a predetermined term. Indeed, there are many evidences/signs in this for a people who think.

⁴³Or have they taken some supporters, helpers, intercessors from among those that are inferior to Allah? Say: “Will you do so even though they do not possess anything nor do they reason?”

⁴⁴Say: “All help, support, intercession belongs to Allah. The dominion of the heavens/universe and the earth belongs only to Him. Then only to Him you will be returned”.

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

⁴⁶Say: “O my Allah, the creator of the heavens/universe and the earth from nothing, the One Who knows the unseen, the unheard, the unfelt, the past and the future and that which can be sensed and are comprehensible! It is You Who will judge between Your servants about that over which they disputed continuously”.

⁴⁷And if all that is on the earth and the like of it with it belonged to those who do wrong; act against their own good by associating others with Allah, they would definitely give it as ransom to be saved from the evil of the punishment on the day of Qiyamat [Resurrection]. And that which they never took into account will be made appear for them by Allah.

⁴⁸And evil of what they earned will appear to them and that which they used to ridicule will surround them.

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

⁵⁰Indeed, those before them had also said, “It has been given to me upon a knowledge” and what they earned did not avail them.

⁵¹And evils of what they had earned eventually hit them. And those from among them who did wrong; acted against their own good by associating others with Allah; the evils of what they earned will hit them too. And they will not incapacitate.

⁵²Do they still not know that Allah indeed extends provision for whomever He wills and restricts it? Surely, there are many evidences/signs in this for a people who will believe.

⁵³Say. “O servants who have not brought forth the truth fully against their selves! Do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, He is very forgiving, very merciful.

⁵⁴And before the punishment comes to you, turn to your Rabb and Islamize [create well-being, peace, order, happiness…] for Him; be Muslim. Then you will not be helped.

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

before the punishment comes suddenly,

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

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

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

⁵⁹Quite contrary, My Ayat came to you and you denied them immediately, acted arrogantly and became of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

⁶⁰And on the day of Qiyamat [Resurrection], you will see those who lied about Allah with their faces blackened. –Is there not a residence in Jahannah [Hell] for those who act arrogantly?-

⁶¹Allah will save those who have entered under the guardianship of Allah in their shelters/for their attainment. No evil will touch them and they will not grieve either.

⁶²Allah is the One Who formed all things. He is the One Who “arranges everything pursuant to a schedule and implements this schedule by supporting, maintaining it” of all things.

⁶³The keys of all heavens/universe and the earth belong only to Him. Those who conceal the Ayat of Allah; it is those who are the losers.

⁶⁴Say: “Despite this, is it other than Allah you order me to worship, o ignorant ones?”.

^65,66And surely, it was revealed to you and those before you like this: “Indeed, if you associate with Allah, your deed will definitely become worthless and you will certainly be among the losers. Therefore, rather, worship only Allah and be among those who repay for the blessings they have”.

⁶⁷And they did not appraise Allah as they should. And on the day of Qiyamat [Resurrection] the earth entirely will be in His grip. And the heavens/universe will be folded with His power. He is purified from what they associate with Him and high above them.

⁶⁸And the Sur will be blown, and whoever is in the heavens/universe and whoever is on the earth will be terrified and lose their reason except whom Allah wills. Then the Sur will be blown again and then they will stand and will be looking on.

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

⁷⁰And Allah will definitely pay everyone fully the recompense of whatever deed he did. And Allah is the One Who knows best what they do.

⁷¹And infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb will absolutely be sent to Jahannah [Hell] in groups. And when they arrive there, its gates will be opened. And its guards will say to them: “Did there not come to you messengers from yourselves who recited you the Ayat of your Rabb and warned you that you would meet this day of yours?. They will say: “Yes they did”. –But the word of punishment has been justified upon the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.-

⁷²It will be said, “Enter the gates of Jahannah [Hell] to abide therein eternally”. –How evil is the residence of the arrogant!-

⁷³And those who have entered under the guardianship of Allah will definitely be sent to Jannah [Heaven/Paradise] in groups. And when they arrive there, its gates will be opened and its guards will say to them: “Salam [health, peace, happiness…] be upon you! You have come pure!”, it will be said to them, “Enter it to abide therein eternally!”.

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!-

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

ANALYSIS::

Verse 1:

The surah opens by drawing attention to the Qur’an, stressing that it was sent down by Allah—the absolutely supreme, all-conquering, invincible, and best lawgiver. It underscores that the Qur’an is not a human product, highlights the invincibility of its Sender, and affirms that He does nothing in vain. With these qualities, it conveys that no one can thwart His will and that the laws in the Qur’an are humanity’s finest.

The epithet Ḥakīm previously describes the Qur’an in Surah Luqmān; here it appears as an attribute of Allah. Whereas in Yā Sīn and Luqmān it functions as a “passive” sense—“full of wisdom”—here it is an “active” sense: “the best lawgiver.”

Our Lord repeatedly affirms in various verses—using different attributes (e.g., Shuʿarāʾ 192–195; Fuṣṣilat 2, 41–42; Ḥijr 9; Isrāʾ 105)—that He Himself has sent down and revealed the Qur’an.

Verses 2, 3:

²Surely, We have sent down this book to you in truth. Then, worship Allah by purifying the religion only for Him.

After declaring that the Qur’an was sent down by the Almighty, All-Wise God, the text turns to its content and insists that everything called “religion” must be sourced from the true Qur’an. It then condemns the notion—advanced in the name of religion—of taking certain objects or persons as saints/intercessors to draw nearer to Allah.

What is asserted here is that nothing external mixes into religion; it is pure as it comes from God and contains no belief or practice that He has not placed in it. In this verse, “sincere” contrasts not with “hypocrisy,” as some have taken it, but describes the nature of the religion itself, not people’s attitudes. The Qur’an addresses this point emphatically.

^11,12Say: “I surely have been commanded to worship Allah by purifying the religion only for Him. And I have been commanded to be the first of the Muslims”.

¹³Say: “Surely, if I disobey my Rabb, I fear the punishment of the great day”.

^14,16Say: “I worship Allah by purifying my religion only for Him. Despite this, you, worship what you will from among those that are inferior to Him”. Say: “Surely the real losers are the ones who will make themselves and their families and the ones who are close to them lose on the day of Qiyamat [Resurrection]”. –Be careful! This is what is an explicit loss. They will have layers of fire above them and layers below them. By that threatens Allah His servants: O my servants! Enter under the guardianship of Mine.-

(Zumer/11-16)

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

(Mu’min/14)

⁶⁵He is the living; there is no deity except Him. Therefore, call upon Him as the ones who purify the religion only for Him. All praise is only to Allah, Rabb of all universes; no one else may be praised”.

(Mu’min/65)

⁵Yet they were only commanded, to worship Allah as people purifying the religion only for Allah, to establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], to 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 this is the correct/true/incorruptible religion.

(Bayyina/5)

In the verse, the phrase “protectors taken besides Allah” refers to living or inanimate beings elevated to the status of deities. Foremost among these, in various traditions, are Jesus (peace be upon him), Uzayr, and the angels. Many people have worshiped the sun, moon, and stars; others idolized objects such as al-Lāt, al-‘Uzzā, Manāt, and Hubal. Similar deviations persist today: certain ideologies, statesmen, and clergy are effectively treated as gods by their societies.

This drift toward intermediary deities springs from the belief that such figures possess unseen powers and functions and are honored intimates of God. Thus, when presenting their needs to God, people insert these supposedly exalted beings between themselves and Him, seeking their mediation to draw closer to God.

Appealing to an intermediary in supplication is among the behaviors that lead a person toward shirk. A true believer must hold fast to “You alone we worship, and You alone we ask for help.” Interposing anyone else in prayer and service to God both fails to appreciate God properly and introduces into the religion what He has not ordained. There is neither rational nor scriptural proof that those invoked as go-betweens have any standing with Allah. He is closer to His servants than they are to themselves and knows best what is in their hearts. For that reason, feeling the need for an intermediary in worship is wholly at odds with the pure essence of the faith.

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

(Ahqaf/27, 28)

^145,146Indeed the hypocrites –except for those who have repented, corrected, who hold onto Allah tightly and purify their religion for Allah; now they are among the believers and Allah will give the believers a great reward- will be in the lowest level of the Fire. And you will not find for them a helper.

(Nisa/145, 146)

¹¹⁰Say: “I am only a human like you. I have been revealed that your god is the Only and the One God. Then, whoever wishes to meet his Rabb, let him do righteous deed and not associate anyone in the worship of his Rabb”.

(Qahf/110)

The word “guardian” in verse 3 means “one who is near, who remains close—one who helps, guides, enlightens, and protects.” Further detail on this term was given earlier under Surah al-A‘raf.

The same verse states: “Indeed, Allah will judge between them concerning that over which they differed.” This indicates that on the Day of Judgment our Lord will make everything explicit. In the context at hand—“devoting religion purely to Allah”—He will judge the polytheists as well as the spiritual leaders, masters, elders, or deified humans whom they treated as gods and lords.

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

(Fatir/40)

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.

(Saba’/31-33)

^22,23Gather those who did wrong; acted against their own good by associating others with Allah and their spouses and those whom they worshipped from among those that are inferior to Allah. Then guide them to the path of Jahannah [Hell]. ^24,25And stop them, they will definitely be questioned: “What has happened to you so you do not help each other?”.

(Saffat/22-25)

And Sad/59-64, Sebe’/40, 41.

At the end of the third verse it is stated, “Indeed, Allah does not guide those who are liars and grossly ungrateful.” What must be understood here is not that Allah misguides whomever He wishes and guides whomever He wishes at random; rather, the point is that “whoever persists in falsehood and ingratitude will be deprived of guidance.” The polytheists are described as liars because, despite knowing their idols are worthless, lifeless objects fashioned by their own hands and under their control, they nevertheless depict them as deities worthy of worship.

The statement “Surely Allah does not guide those who are liars and ungrateful” also conveys to the polytheists that their plight is the direct result of their own deeds. It clarifies that their attempt to shift the blame onto Allah is a fabrication of their own making. Allah neither permitted nor approved of polytheism and disbelief; on the contrary, He detests these attitudes and has prohibited them.

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

(Nahl/36)

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

(Anbiya/25)

The Qur’an repeatedly states that guidance—reaching the truth—depends on Allah’s will. Many verses highlight Allah’s absolute power and say that He leads astray whom He wills and guides whom He wills. Yet, if you look carefully, these verses do not describe randomness; they describe a choice governed by wisdom.

Those who have not examined the concept of “guidance” in its full dimensions may misunderstand misguidance and guidance, and claim that there are no principles at work—that Allah misguides some people arbitrarily and guides others arbitrarily. But to suggest that Allah leads someone astray without cause would be to ascribe injustice to Him—an unthinkable notion. Read correctly, the verses make it clear that Allah does not will misguidance or guidance at random.

This topic was analyzed in detail at the end of Surah At-Takwir, where, based on Qur’anic evidence, the profiles of both “those whom Allah guides” and “those whom Allah allows to stray” were set out point by point. For that reason, we only recall the issue here and, given its importance, recommend revisiting that section.

Verse 4:

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

In the previous passage, it was explained that certain foolish people falsely adopted various deities in the hope that these would draw them nearer to Allah and intercede for them, and their deviation was condemned. In this verse, they are told: “If Allah had willed to take a child, He could have chosen whomever He wished from His creation. Exalted is He; He is the One, the Overwhelming.” With this, their ignorance and lack of reflection are exposed, and they are thus warned to come to their senses.

The point of such phrasing is not to suggest that Allah could, in fact, have offspring, but to assert that the notion is categorically impossible and out of the question. The Qur’an contains other verses that employ a similar rhetorical style.

¹⁷If We intended to take a diversion, we would definitely have taken it from Us, if We were to do so.

(Anbiya/17)

^26-28And they said: “Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] has taken a child”. Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] is purified from this. Rather, they are servants to whom bounties have been given. They can not precede Him in words; they only act by His command. He knows what is before and what is after whom they assumed to be the children of Rahman. And they can not aid/support other than those with whom He is pleased. And they shake in awe due to their deep respect and love to Him, fearing to be away from Him.

(Anbiya/26-28)

Briefly, in this paragraph comprising verses 2–4, our Lord sets out the matters of prayer and worship, of making religion exclusive to Allah, and of taking others besides Allah as patrons or intermediaries. He declares Himself far above having offspring and makes clear that such a claim is both repugnant and perilous. This point is likewise emphasized in the following verses.

⁸¹Say: “If there had been a child for Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created], in that case, I would have been the first of worshippers”.

⁸²Purified is Rabb of the heavens/universe and the earth, Rabb of the greatest throne²⁷² from that which they describe.

(Zuhruf/81, 82)

Yes, religion belongs to Allah. He has neither family nor children to contribute to or interfere with religion:

³⁴This is Jesus [Isa], son of Mary, about whom they have been disputing according to the word of truth, and who says: “³⁰Surely, I am the servant of Allah. He has given me the book and made me a prophet. ³¹He has rendered me blessed wherever I am. He has given me Salah [supporting financially and spiritually; striving to enlighten the community] and zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established as a liability as long as I live. ³²And He has made me kind to my mother. And He has not made me a tyrant, an unhappy one. ³³And Salam [health, peace, happiness…] be upon me, on the day I was born, on the day I will die, and on the day I will be resurrected again as alive. ³⁶And indeed, Allah is my Rabb, and He is your Rabb as well. So, worship Him, this is the straight path”

³⁷Then, the contradicting groups which emerged from among them differed. Woe to those infidels, those who consciously deny the divinity of Allah and the fact that He is Rabb from the witnessing, trial of that great day!

(Maryam/34-37)

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

⁸⁹Indeed, you have said an evil thing.

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

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

(Maryam/88-93)

Verses 5, 6:

After declaring that He has no offspring—that He is far above such a notion, utterly One and All-Powerful—our Lord continues to introduce Himself. The closing rebuke in verse 6, “so how are you being turned away?”, condemns those who let themselves be led astray, veering from the straight path into irrational, baseless beliefs.

In verse 5, the paired attributes “All-Powerful, All-Forgiving” are foregrounded. Power inspires awe of Allah; forgiveness nurtures hope, repentance, and seeking pardon.

And verse 6—“He created you from a single soul, then made from it its mate”—states plainly that the first propagation began without sexual union. This emphasis recurs in many places in the Qur’an.

¹⁸⁹He is the One who formed you from a single self and then made its mate to accompany it. When he covered and enshrouded her, then she carried a light burden. And she continued with this. When the wife got heavier, then they both invoked their Rabb: “If you give us a healthy child, indeed we will be among those who repay”.

¹⁹⁰When He gave them a healthy child, they ascribed partners to Him about what He gave them. Allah is purified from that which they associate with Him, high above them.

(A’raf/189, 190)

In virtually all classical commentaries, it is stated—explicitly or implicitly—that the first human was Adam, that Eve was created from him (from his rib), and that this is why Adam supposedly had one fewer rib than Eve. These interpretations appear to borrow from Biblical narratives. In the wording of Zumar 39:6 and Nisa 4:1, however, there is no mention of anyone named Adam or Eve, nor even an allusive hint to them.

The verse first speaks of a living being whose sex is not specified, then states that its mate was created from that being. One might say this mode of origination resembles what we would today call “cloning.” God also indicates the purpose for creating a spouse from the same being: to establish warmth, closeness, love, and tranquility between the two. Although humans are outwardly divided into male and female, they share the same essential nature because they derive from a single living being; in essence, there is no intrinsic difference between them. As for the differentiation into male and female, this did not occur in the initial creation but, as understood from Nisa 4:1, after the third stage of creation.

¹O mankind! Enter under the guardianship of your Rabb Who formed you from a single self, then formed its mate from it and dispersed many men and women from both of them. And enter under the guardianship of Allah through Whom you ask one another and of the blood relation. Indeed, Allah is the One Who watches over you.

(Nisa/1)

EIGHT PAIRS OF LIVESTOCK

In this verse, it is first reminded that Allah is the One who provides sustenance for people and that humans are dependent on Him in every respect. Then it is stated: “And He sent down for you eight pairs from livestock.” We understand—per Al-An‘ām 6:143–144—that these “eight pairs” are sheep, goats, cattle, and camels, counted by their male–female pairs.

As for “sent down”: the verb أَنزَلَ (anzala) here does not take the prepositions بِ (bi) or عَلَى (‘alā) as in “reveal,” i.e., “to descend upon the heart.” It is therefore not being used in the sense of revelation. Accordingly, there is no need to interpret “He sent down for you eight pairs from livestock” in the following ways or to compare it with Ḥadīd 57:25 or A‘rāf 7:26:

a) as “decreed from the heaven” because all that will occur is written in the Preserved Tablet;
b) as “descending” via the water that sustains plants, which in turn sustain all living creatures;
c) as if these animals were first created in heaven and then brought down to earth.

Here anzala is used with the preposition لِـ (li), meaning “He sent down for you,” indicating that these animals have been made available and subjugated for your benefit. This same idea—of creatures being subjected to human use—was highlighted earlier in Sūrat Yā Sīn.

⁷¹Have they not seen that We have indeed formed various livestock for them from what our strength put forth, and they own them.

⁷²And We made them inferior for them. Therefore, their rides are from them. And they eat from them.

⁷³And many more benefits and drink are in them. Will they still not repay for the blessings they have been given and be ungrateful?

(Ya Sin/71, 73)

The expression in the verse, “He creates you in the wombs of your mothers, in three darknesses, with a creation after creation,” also describes the creation and stages of creation of human beings. This subject is given in detail in other verses.

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

(Mu’minun/12-16)

There is detailed discussion in science and technical literature about creation “in three layers of darkness” and about the stage-by-stage progression of human formation.

At the end of verse 6 it says, “Then how is it that you are turned away?” Notice the passive voice—not “you turn away,” but “you are turned away.” This indicates that those who deviate from the right path are being led astray by others. In the Qur’an these misleaders are described as akābir (the grandees/elite), mutraf (the pampered, self-indulgent class), and malā’ (the ruling chiefs). Those who are turned aside do not act with their own reason and will; they follow others’ lead. They are pitiable and deceived—gaining nothing from their defection, while the deceivers profit from it. Yet even so, they are culpable for not using their intellect.

Verse 7:

In this verse, the message is given that Allah does not need people’s servitude and that servitude is for the benefit of the servants themselves:

⁸And Moses said: “If you disbelieve, you and whoever is on the earth entirely; consciously deny the divinity of Allah and the fact that He is Rabb/if you are ungrateful; know well that Allah is the One Who is free of need, praised, praiseworthy”.

(Ibrahim/8)

Both good actions—such as believing, staying on the right path, and doing good deeds—and bad actions—such as denial, associating partners with God, and indecency—are a person’s own choice and doing. Our Lord does not will disbelief or sin for anyone. He commands what He commands not for His own benefit, but for the good of His servants. Disbelief harms people, not God. His refusal to accept His servants’ denial is for their benefit, to spare them loss—not because denial harms Him. Likewise, He accepts His servants’ gratitude because it benefits them, not because He gains from it. Gratitude is a posture that brings abundant blessings in this world and the next.

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

(Ibrahim/6,7)

Our Lord created man as a being with the freedom to choose. If man chooses disbelief and insists on it, Allah will create disbelief. Allah does not make anyone a believer by force.

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

(Qahf/ 29)

In verse 7, the antonym of unbelief is expressed as gratitude rather than faith. Since the opposite of gratitude is “ingratitude,” we render the word “kufr” here as “ingratitude.”

The clause “No bearer of burdens will bear the burden of another” appears repeatedly in the Qur’an (An‘am 164; Isra 15; Fatir 18; Najm 38). It states, unequivocally, the principle of individual accountability for crime and responsibility—both in this world and the Hereafter—and thus rejects doctrines such as vicarious atonement or transferable liability through intermediaries.

“Gratitude” (shukr) means repaying God—so far as one can—for the blessings He has granted. Detailed discussion of this key concept has been given previously.

Verse 8:

This verse points to the changeable psychology of human beings and the situational contradictions that mark human life. When a person is faced with trouble, he turns to his Lord with full sincerity and prays to Him. Yet once a blessing arrives, he forgets what he had prayed for and falls into associating partners with God, veering off the path of Allah.

We observe that, in distress and need, people instinctively call upon the One God without partner. This shows that hardships often function as a conduit directing people back to God. By contrast, comfort, wealth, and social plenty tend to intoxicate and distract. Those who remember Allah in hardship but forget Him in ease—straying from piety and truth—court disaster by ignoring this psychological dynamic. A wise person resists this trap, remaining loyal to his Lord in times of prosperity as well as adversity. The verse, therefore, carries a warning for those who fail to do so. This basic human weakness is mentioned in many verses (Alaq 6–8; Isra 67; Yunus 12).

In the closing words of the verse, “Enjoy your disbelief for a little!” the declaration “Surely you are among the companions of the Fire” issues a severe and emphatic threat to the unbelievers. There are many similar expressions throughout the Qur’an.

³⁰And the ungrateful ones attributed equals to Allah to lead astray from His path. Say: “Enjoy, your return will definitely be to the fire”.

(Ibrahim/30)

²⁴We let them enjoy for a little. Then We force them to a massive punishment.

(Luqman/24)

Verse 9:

This verse contrasts two human types: on the one hand, the person who turns to Allah when afflicted but grows spoiled and heedless once blessed; on the other, the faithful, responsible, contented person who recognizes this psychological weakness, avoids its trap through knowledge, and remains loyal to his Lord in both ease and hardship. Our Lord calls the latter “learned” and the former “ignorant.” The learned here are so even without formal schooling: they are those who read and rightly understand the book of the universe. The ignorant are those who have failed to grasp the fundamental truth of existence’s bond with God. Can these two ever be equal? The verse engraves the answer in memory with a striking rhetorical art: they cannot.

“Is he who gets up at night, prostrates himself, stands upright, always pays respect and hopes for the mercy of his Lord… (is he like the one who does not do so)?”

Then he asked, “Are people who know and people who don’t know equal?” It is clearly stated that those who know implicitly and those who do not know will not be the same and that only those with common sense will benefit from the Quran with knowledge.

It has also been mentioned in the narratives about the People of the Book that these two types of people are not and cannot be equal:

^113,114Not all of them are the same. There is a group of righteous people among the People of the Book who recite the Ayat of Allah in the hours of the night in submission. They believe in Allah and Akhirat [Afterlife], command that which is accepted good by everyone, strive to avert from that which is accepted evil by everyone and they race each other in good deeds. They are among the righteous.

(Al-i Imran/113, 114)

The verse also highlights night worship. This points to how prayers at night differ from those in the day: night devotion is secluded and thus free from show and ostentation, making it a pure sign of faith in the Unseen. The stillness of night and the absence of daytime rush foster mental focus; choosing worship over sleep trains a person to face difficulty and to govern the inner self. For all these reasons, night worship is more beneficial than daytime worship.

⁶Night time is more convenient/better in terms of studying in peace, more effective in terms of speaking/communication.

(Müzammil/6)

Verse 10:

In this verse, our Lord commands the Messenger to tell his close circle—the slaves/servants he then owned—to be mindful of Allah, and declares that those who produce goodness and beauty will have goodness in this world; that Allah’s earth is vast; and that the reward of the patient will be paid in full. This address applies to all humanity.

This verse—together with verse 53—also raises a technical issue. Both begin with the imperative “Qul” (“Say”), and the vocatives that follow are attached to it. Looking at the two forms “yā ʿibād alladhīna …” and “yā ʿibādī alladhīna …”: first, ignoring the vocative particle (ḥarf al-nidāʾ), we see that the construct ʿibād alladhīna is in annexation (iḍāfa) and, as such, is incompatible with the first-person suffix “yāʾ al-mutakallim”; hence, the final dāl of the base word before “yāʾ al-mutakallim” is altered (sahr). Second, once the vocative particle is prefixed, this relative construct behaves like a pronominal, and can be read four ways: “yā ʿibādīya!”, “yā ʿibādī!”, “yā ʿibādī!”, “yā ʿibādā!”. Third, in verse 10 at issue we observe “yāʾ al-mutakallim” with sufficiency by kasra. In short, “yāʾ al-mutakallim” is present in both verses—explicit in one, implicit in the other.

The point here is not phonetics but the literal sense yielded by these constructions: taken literally, the cry “O my servants!” would make the “servants” the Prophet’s servants—since the one commanded with “Qul” and uttering “O my servants” is the Prophet himself—rather than servants of God. In all other “Qul” openings, the literal sense poses no such problem (cf. vv. 11, 13, 14 of this sūrah; also al-Ikhlāṣ, al-Qafirūn, al-Falaq, al-Nās, etc.). As it stands, such a literal reading would contradict fundamental Islamic principles and human sound nature (fiṭra).

⁷⁹It is not for those from among the mortal people upon whom Allah has given the book, authority to judge and prophethood to say: “Be servants to me who is from among those that are inferior to Allah”. But, it is for them to say: “Be sincere servants to Rabb in compliance with the book that you teach and take lessons from/recite”.

(Al-i Imran/79)

While this is the truth, those who interpret the Qur’an and produce so-called commentaries either conceal this fact or fail to notice it. Some who are aware of it try to solve the problem by inserting a bracketed gloss like “Say (on my behalf):”. Such an approach is nothing but an admission of contradiction and inconsistency.

This helpless, humble servant, Hakkı Yılmaz, has attempted to resolve the issue in two ways.

SOLUTION

First Way: Rendering “ʿibād” as “slaves” rather than “servants”.

We know that the word “ʿabd” means “servant, slave.” Indeed, there are singular and plural examples with this sense in the sūrahs al-Baqarah and an-Nūr:

²²¹And do not marry women who associate others with Allah until they believe. A believing slave woman who is under the protection of the infidels is better than a woman who associates others with Allah, -even though she might please you a lot-. And do not marry men who associate others with Allah until they believe; a believing slave man is better than a man who associates others with Allah, -even though he might please you a lot-. Those who associate others with Allah invite to the fire, but Allah invites to Jannah [Heaven/Paradise] and forgiveness with His knowledge. Thus He makes clear His Ayat for the people so they may be reminded and contemplate.

(Baqara/221)

³²And marry those who are not married from among you, the righteous among your male slaves and female slaves. If they become/will be poor, Allah will enrich them from His bounty. Surely, Allah is the One Whose knowledge and mercy is vast and limitless, the One Who knows best.

(Nur/32)

Building on the usage in those sample verses, constraining “yā ʿibādī” in 39:10 and 39:53 to mean “my slaves,” limited to a small cohort inherited from the Prophet’s household, ignores the universal call embedded in these verses and unduly narrows their scope. While it is grammatically possible to render the address as “O my slaves!” if one takes ʿabd in the sense of “slave,” such a reading reduces a universal message to a local one; it is therefore not a satisfactory solution.

Second Way: Acknowledging a Scribe’s Error in the Transmission of the Muṣḥaf

Manuscripts preserved in archives—and the codices popularly attributed to Caliph ʿUthmān—have been shown by scholars not to be his personal exemplars but copies produced some 60–80 years after his time. When the earliest muṣḥafs are compared, certain words appear with variant spellings both within a single codex and across codices. A close look at the technical and semantic structures of the verses indicates that many such spellings are due either to slips in the first exemplar or to later copyists’ errors.

In some copies, 39:53 begins with wa-qul (“And say”), but that does not resolve the problem at hand. Earlier researchers have also noted orthographic variation in the phrase yā ʿibād in 43:68. In the Meccan, Kūfan, Baṣran, Cairo, and TIAM codices (the sets commonly linked to ʿUthmān), the phrase appears as yā ʿibāda, whereas in the Medinan, Damascene, and Topkapı codices it appears as yā ʿibādī.

Our claim is this: in Zumar/39:53 the final yā’ in yā ʿibādī was inadvertently written by a scribe. As in 39:10, it should not be there. Accordingly, in both verses the word ʿibād should be read ʿibāda in line with grammatical rules. The sense then returns to the vocative “O … servants!” and the difficulty disappears. This second solution is more reasonable than the alternative.

The phrase in the verse about “goodness/beauty” should be understood to encompass both this world and the Hereafter. Our Lord teaches His servants to ask for good in both realms, and He affirms that goodness is rewarded only with goodness.

²⁰¹And some of them are the ones who say: “O our Rabb! Bestow upon us good in the world and in Akhirat [Afterlife] as well and protect us from the punishment of the fire!”.

(Baqara/201)

⁶⁰Is the recompense of good deeds other than the good?

(Rahman/60)

The phrase “Indeed, Allah’s earth is vast” conveys this message: when believers find themselves in societies where they lack freedom of belief and worship and cannot live out Islamic values, they should not conform to such conditions but migrate to places where these constraints do not exist. In fact, those who remained under tyrants and failed to practice their religion are condemned in the Qur’an, and illustrative scenes are presented regarding their fate.

^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 not you 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)

Verses 11 – 16:

^11,12Say: “I surely have been commanded to worship Allah by purifying the religion only for Him. And I have been commanded to be the first of the Muslims”.

¹³Say: “Surely, if I disobey my Rabb, I fear the punishment of the great day”.

In these verses, our Lord continues delivering His messages to humanity through the Prophet’s voice. Each person must devote their religion purely to Allah and submit as soon as the Qur’an’s message reaches them. Those who oppose Allah should fear the torment of the Great Day, and everyone should avoid choices and guidance that would ruin themselves and their loved ones in the Hereafter. Whoever refuses should know that in Hell there are layers above them and layers beneath them. Let all understand that salvation lies in piety—and act with piety toward Allah.

The final sentence of verse 16—“Thus does Allah make His servants fear”—is in Allah’s own words, delivering the warning directly.

The “asbāb al-nuzūl” collections report a backdrop for this passage: the Quraysh unbelievers said to the Prophet (pbuh), “What led you to this religion you brought us? Look at the religion of your father, your grandfather, and the great men of your people! They worshipped al-Lāt and al-‘Uzzā.” Then Allah revealed these verses, instructing: “O Muhammad, say: I have been commanded to worship Allah with sincere devotion.” This reported exchange is not a one-off episode; it reflects a pattern that can occur in any land and era. (The early exegete Muqātil, as the first to compose a tafsīr, framed the report concretely around particular people.)

In the statement “And I have been commanded to be the first of the Muslims,” the Prophet is ordered to hold fast to the religion he was sent with and to be the first to live out and implement the Qur’an. It is as if he is made to say: “I am not like those tyrant rulers who command others to do what they themselves neglect. Rather, I must first do everything I command you to do—and that is what I do.”

Likewise, when the Messenger is instructed to say, “I worship Allah, devoting my religion purely to Him,” the point is that the Prophet cannot blend anything into the religion, nor allow anything to be blended into it. The religion must remain in the form in which Allah sent it. It is not for school-founders, scholars, jurists, or anyone else to add to the religion; any religion adulterated by human additions is no longer “pure religion.”

As for the threatening words, “Layers of fire above them and layers beneath them”: this conveys that the polytheists will not merely suffer deprivation and loss; they will merit a severe torment and a dreadful punishment—Hell will surround them from every side. Other verses convey a similar warning.

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

(Ankabut/54, 55)

⁴¹Beds from Jahannah [Hell] and coverings over them will be for them. And thus We punish the tyrants.

(A’raf/41)

The verse “Surely the real losers are those who ruin themselves, their families, and those close to them on the Day of Resurrection” warns us not to squander the life, reason, and other blessings God has given. A central theme here is taqwa—lived, God-conscious faith. In the Qur’an, taqwa is inseparable from iman and shows in action: shunning shirk; remembering God; obeying God and His messengers; striving against disbelief; giving in ease and in hardship; establishing prayer (salah) and paying alms (zakat); keeping promises; being patient; avoiding greed; honoring parents; avoiding self-justification; repenting without persisting in sin; seeking forgiveness; restraining anger; pardoning others; and upholding justice. In brief, taqwa is “faith expressed in God-aware conduct.” Since we discussed “piety” earlier in our analysis of Surah al-A‘raf, we limit ourselves here to this summary and refer readers there for details.

Verses 17, 18:

In these verses, those with real intelligence are introduced, and it is explained how reason will take people to heaven. Having true wisdom means not recognizing the tyrant and turning completely to Allah.

The word “Tâğût” is derived from the word tuğyan/azma. Tuğyan means “exceeding the limits, cruelty, transgression, perversion, rebellion, blasphemy.” It is used nine times in the Quran as the infinitive of the verb “tagha” [it was excessive, it overflowed, it was cruel]. In addition, in the meaning of “persons and groups that transgress the limits and act recklessly” [taghi] in six places; [Taghût], which means “devil,” “idol” and “soothsayer” who lead people astray, is mentioned in eight places. This word, along with the infinitive and its other derivatives, is mentioned in a total of thirty-nine places in the Quran.

Tuğyan is in human nature. A selfish person who turns a deaf ear to revelation, accepts his own mind as his sole guide, and becomes arrogant when he owns a lot of possessions and begins to see himself as far from need falls into a trap.

When a person feels the power, knowledge, and ability to do what he wants, he forgets Allah; he forgets that only God has real power, real knowledge, and real will. This situation is a door opening to confusion for man; from now on, he can do whatever he wants, without recognizing rights, law, or limits. He begins to associate partners with Allah, sets up his ego in Allah’s place, and follows his whims and desires. This state is the state of tyranny, and such people are “taghi” in the language of the Quran.

Tuğyan’s basis lies in arrogance and selfishness. The reason for Satan’s anger is arrogance and selfishness. In this regard, in Nisa/51, taghut also includes Satan [Iblis].

Taghut means “wrongdoer, perverted one, leader of evil and perversion, tyrant, devil, idol, idolatry, soothsayer, magician, person or organization that turns its back on the rules of Allah.” It is derived from the Arabic root tağa. Tuğyan, the infinitive of the verb tagha, means “to rebel against Almighty Allah.”

The word tâğût comes from the same root as tuğyan; it refers to “a rebellious, unbelieving, tyrannical person who rules over people by force.”

In the Quran, Allah is the friend and helper of believers; taghut, on the other hand, is shown as the friend and helper of the unbelievers, and it is stated that believers “fight in the way of Allah” and unbelievers “fight in the way of taghut”:

²⁵⁷Allah is the familiar Who is helper, guide, protector of the believers; He brings them out from all darkness into the light. And as for the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb; their familiar who helps, guides, protects is Taghut and it brings them out from the light into the darkness. These are the companions of Jahannah [Hell]. They will abide therein eternally.

(Baqara/257)

Every person and institution that opposes the rules revealed by Allah and invents rules to replace them is a “taghut”

Taghut, in addition to rebelling against Allah, is the one who tries to take His servants as his own. In this capacity, it can be a devil, a priest, or a religious or political leader.

The rules made by people in any way that contradict the rules of Allah are called “taghuti rules”.

The era of the taghuts is not over. Whether there was a prophet or not, taghuts have continued to exist in every period. They are not just powers that emerged and survived in ancient tribes; today they are the people, groups, or organizations that resort to the greatest hostility toward Muslims and the most destructive propaganda. Taghut has seized the economic, social, and cultural sources of power and has increased its hostility to the point of making religious and moral values appear disreputable in the eyes of society and making people afraid of being seen as their supporters.

As we understand from Al-Baqara/256, the meaning of the phrase “refrain from serving the tyrant” in the verse under discussion is to deny it and keep it away from the heart.

Since the concepts of tugyan and taghut were previously discussed in the analysis of Surah Al-Alaq, we recommend that the details be read there.

Our Lord said to His Messenger: “Give good news to My servants who listen to the word and follow the best of it!” It is understood from various verses of the Quran when this good news will come true. According to many verses, this good news will occur in all: in the life of this world, at the time of death, on the Day of Judgment, and in Paradise.

^30-32Surely, those who say, “Our Rabb is Allah” and become righteous; harbinger Ayat continuously descend upon them; “Do not fear, do not grieve. Rejoice on Jannah [Heaven/Paradise] that is promised to you. We are your guide, your helper and protector in the worldly life and in Akhirat [Afterlife]. In Jannah [Heaven/Paradise], there will be for you whatever you desire as an accommodation from the One Who removes the sins of His servants, does not punish them and has much forgiveness, the One Who is the possessor of vast mercy. Whatever you ask will be for you there”.

(Fussilat/30-32)

¹²On that day, you will see the believing men and the believing women running with their lights between their hands and on their right. –On that day, the good tidings for you are the gardens of Jannah [Heaven/Paradise] underneath of which rivers flow and in which you will abide eternally. This is the great salvation itself!-

(Hadid/12)

^71-73 –Trays and cups of gold will be circulated around those who entered under the guardianship of Allah. And there will be whatever the selves desire and delight the eyes.- And you will abide therein eternally. And this is Jannah [Heaven/Paradise] which you are made to inherit for what you did. There are many fruits for you. You will eat from them”.

(Zukhruf/71-73)

^30-32And when it is said to those who have entered under the guardianship of Allah: “What has your Rabb sent down?”, they will say: “Good”. Good is for those who produce good in this world. Yet, the home of Akhirat [Afterlife] is certainly better. And how beautiful is the home of those who have entered under the guardianship of Allah; gardens of Eden! They will enter there. Rivers flow underneath it. For them will be therein that which they wish. Thus recompense will Allah those who have entered under the guardianship of Himself. Those who have entered under the guardianship of Allah are the ones whom angels will comfort and remind one by one what they did in the past and what they failed to do while being obliged to. And they will say: “Salam [health, peace, happiness…] be upon you! Now enter Jannah [Heaven/Paradise] as the recompense of the deeds you have done!”.

(Nahl/30-32)

^19-24Then, is the one who knows that which has been revealed to you from your Rabb is the truth like the one who is blind? Surely, only those who are able to comprehend;

those who fulfill their promises to Allah and who do not break the contract,

those who combine that which Allah has ordered to be combined; the faith and the good deed,

those who fear their Rabb in awe with respect, love, knowledge and who are afraid of the evil of account,

those who had patience in order to obtain the countenance of their Rabb,

those who established Salah [established and maintained the institutions that support financially and spiritually; enlighten the community],

those who spent from what We had provided for them secretly and openly for the cause of Allah

and those who eliminate evil with good remember and contemplate. It is they for whom the consequence of this home; the gardens of Eden are. They, the righteous from among their ancestors, spouses and descendants will enter into the gardens of Eden. And the forces in charge/harbinger Ayat will enter upon them from every gate: “Salam [health, peace, happiness…] be upon you for what you have had patience! How excellent is the end of this home!”.

(Ra’d/19-24)

^43,44He is the One Who supports you to bring you out from all darkness into the light. His forces of the nature/harbinger Ayat that He sends down provide support. And He is very merciful to the believers. On the day they will meet Him, their greeting will be “Salam [health, peace, happiness…]!”. And Allah has prepared for them a noble reward.

(Ahzab/43,44)

THE QURAN IS THE MOST BEAUTIFUL WORD

In the verse, the Quran is described as “the most beautiful of words.” When examined, it is clear that the Quran truly merits this description: it excels in literary artistry and contains no contradictions or inconsistencies, nor any conflict with reason and nature. Given that everything in it is for the benefit of humanity and it promises future happiness, it unquestionably deserves this qualification. No more beautiful word has been spoken since the day it was revealed, nor will one be until the Day of Judgment.

Verse 19:

¹⁹And is the one upon whom the “word of punishment” has been justified? Then, is it you who will save the one who is in the fire?

After describing the truly wise—those who saved themselves by using their reason—the verse refers to those who, by not using their reason, are judged to remain polytheists for the rest of their lives, to go to Hell, and to have no opportunity to escape. It asks, in reproachful denial: “Are you going to save the one in that fire now?” In other words: neither you nor anyone else can save this person.

The greatest sin in this world is polytheism. Shirk is the only sin that cannot be forgiven.

⁴⁸Surely, Allah does never forgive association with Him. He forgives the sins less than this for whom He wills. Whoever associates others with Allah, has surely committed a tremendous wasting time/delaying the good/being reluctant for the good/harming.

(Nisa/48)

¹¹⁶No doubt that Allah does not forgive those who associate others with Him. And He may forgive whichever He wills from among those lesser than that. Whoever associates partners with Allah has certainly gone far astray

(Nisa/116)

Verse 20:

Those who were described as “people of pure intelligence” in the previous verses are described in this verse as “those who are pious towards their Lord.” Those who have this quality are given the good news—Allah’s promise—that “for them are rivers flowing beneath, with mansions upon mansions.” Considering the subject as a whole, it can be seen that “people with pure minds” and “the pitiable who think they are smart” are presented in contrast in verses 19 and 20.

Verse 21:

This verse contrasts how people of sound intellect view the world with how those who merely pose as intelligent do. It also underscores how worthless worldly pleasures are when set against the eternal bliss of the Hereafter mentioned in verse 20.

Truly intelligent people observe events and draw lessons, correctly gauging the world’s transience: every spring has its winter, every perfection its decline, every beginning its end. Youth gives way to old age, and finally to death. Hence, worldly things are never valuable enough to make a person forget Allah or squander the Hereafter—yet the so-called “clever” remain attached to them.

⁴⁵And you, present to them the example of simple worldly life: That simple worldly life is like a water that We send down from the sky and plants of the earth mingle because of it then it becomes a remnant which wind scatters. And Allah is the One Who makes all things to accept His power.

(Qahf/45)

Verse 22:

²²So, is the one whose heart Allah opens to Islam not be upon a light? Then, woe to those whose hearts are hardened against remembrance of Allah! They are in an explicit astray.

What is the end of one who studies Allah’s signs on earth, makes the necessary observations, takes admonition, and—consequently—has his chest opened to Islam? He is upon Allah’s light: a traveler on the radiant path leading to Paradise. By contrast, those whose hearts have hardened—who shut themselves off from Allah’s remembrance, message, and counsel—are in manifest error. They have veered from the bright path to Paradise and lost themselves in darkness; they can no longer find the way.

“Hardening of hearts” means following one’s desires, refusing to heed the Messenger, closing heart and ear to any belief beyond one’s own, and remaining unmoved by warnings. Such hearts become hard—indeed, harder than stone.

The phrase “expansion of the breast” means that Allah removes every doubt, hesitation, and indecision about Islam, firmly convinces the person of its truth, and settles the heart with joy and peace.

Verse 23:

In verse 18, believers with sound minds are described as those who follow “the best of speech.” Here, “the best of speech” is the Book sent down by Allah—the Qur’an.

The verse outlines the Qur’an’s qualities and contrasts people’s responses to it. Those who revere their Lord benefit from it; those who hold false notions about their Lord fail to benefit and stray. In the previous verse: “So woe to those whose hearts have hardened against the remembrance of Allah!”—and here: “The skins of those who fear their Lord shiver at it; then their skins and their hearts soften to Allah’s remembrance.” This shows that revelation moves people: it first makes them tremble in awe, then melts their resistance and softens their hearts. This is Allah’s guidance; He guides with it whom He wills. And whomever Allah lets stray, none can guide.

Regarding “He guides with it whom He wills; and whomever Allah lets stray, none can guide,” the themes of divine guidance and misguidance have already been discussed in detail in the analysis of Surah al-Takwir.

The Qur’an is introduced in this verse with several attributes. As a reminder about the Qur’an’s nature:

Being “hadith” (something newly conveyed/occurring after, i.e., created in time):

^33,34Or do they say about what has been revealed, “He has invented and said”? Rather, they do not believe. So let them bring forth a word like it if they should be truthful.

(Tur/33,34)

⁸¹Now, do you despise this Word/the Qur’an?

(Vakıa/81)

Having a “Book”

Our Lord describes the Qur’an as a “Book” (al-Kitāb). “Kitāb” literally means “that which is written,” from the root kataba—“to gather, to bring together.” Thus, calling the Qur’an a “Book” does not merely mean it is composed of letters; it signals a collected body of knowledge, laws, and counsel that benefit humankind. Importantly, in this verse “Book” need not refer to the complete Qur’an, because when the verse was revealed the Qur’an had not yet been fully sent down. In Qur’anic usage, the whole can be called a “Book,” but so can a passage, a section, or even a single verse.

Since “Book” means “written/read,” two points follow immediately: (1) Qur’anic verses were being written from the first revelation; and (2) “Book” in these contexts does not always denote the entire Qur’an—existing portions could themselves be called a “Book.” In several places the pair “Book and Wisdom” appears; elsewhere (e.g., Ahzāb 34) “verses” replaces “Book” (“…remember Allah’s verses and the Wisdom”), showing that “Book” and “verses” can both denote revealed portions. In our view, the “Book” in such pairings is the “book consistent in its parts” mentioned in Zumar 23—composed of mutashābih (self-resembling) verses: miraculous, unique, and artistically dense, capable of carrying multiple, mutually compatible meanings even while remaining clear.

When the Qur’an was revealed, Arabic culture and letters were largely oral. Formal grammars and literary theory had not yet been systematized; knowledge of eloquence lived in odes and idiom. The codified rules of Arabic grammar were developed roughly 150–200 years later by scholars such as Sībawayh, al-Akhfash, al-Kisā’ī, ‘Īsā b. ‘Umar, Yūnus b. Ḥabīb, Abū ‘Ubaydah Ma‘mar b. al-Muthannā—drawing on the Qur’an as well as pre-Islamic and early Islamic poetry (e.g., Imru’ al-Qays, Ṭarafah, Zuhayr, Labīd). The Qur’anic text effectively presented the grammatical and literary principles of Arabic in a refined, coherent form, becoming after revelation the primary source for Arabic language and literature. In the Qur’an, “Book” refers to this written text, while “Wisdom” denotes its content. See, for example: A‘rāf 2; Yūnus 1; Hūd 1; Yūsuf 1; Ra‘d 1; Ibrāhīm 1; Ḥijr 1; Kahf 1; Shūrā 2; Naml 1; Qaṣaṣ 2; Luqmān 2; Sajdah 2; Ṣād 29; Zumar 1–2, 23, 41; Mu’min 2; Fuṣṣilat 3; Zukhruf 2; Dukhān 2; Jāthiyah 2; Aḥqāf 2; Baqarah 151.

Being “the Most Beautiful Word”

Verse 18 explains why the Qur’an is “the best/most beautiful of speech”: it awakens awe, then softens and orients the heart toward remembrance.

Mutashābih

Mutashābih verses are those whose parts resemble each other—rich with layered, harmonious meanings—yet remain clear and intelligible. They employ metaphor, allusion, and other arts so that, through analogy and example, even the least-educated listener can grasp them. They are not opaque or esoteric in the sense of being unintelligible; if they were, the Qur’an—called “the best of speech” in Zumar 23—would paradoxically contain speech that is unclear, which would be incoherent. The reality is that mutashābih verses are understandable and multivalent; different valid meanings may be perceived, and these meanings do not contradict one another.

Masānī (paired, in twos)

“Masānī” denotes pairing/doubling. Briefly, the Qur’an’s masānī character appears in:

a) Contrast: passages frequently present truths in paired opposites—e.g., righteous/wicked, earth/sky, human/jinn, truth/falsehood, paradise/hell, warning/glad tidings (cf. Zumar 22–23).
b) Reinforced emphasis: a teaching is expressed more than once, in varied wording—for instance, the statements of ṣalāh times in both Hūd and Isrā. (For fuller detail see the discussion of “sab‘an mina’l-masānī” under Sūrat al-Ḥijr.)

Skin that shivers (profound affect)

It is universally acknowledged—even by non-believers—that the Qur’an’s Arabic is inimitably eloquent. Its principles, reports, and depictions—especially of the Resurrection and the Afterlife—are intensely vivid. Thus “the skins of those who fear their Lord shiver at it, then their skins and hearts soften to Allah’s remembrance.” This visceral movement from awe to tenderness is part of divine guidance; entering that state naturally inclines a person to revere Allah. Precisely for this reason, deniers sought to prevent people from listening to the Qur’an at all.

²¹If We had sent down this Qur’an upon a mountain/a massive creature, you would certainly have seen it sincerely respectful, humbled and coming apart out of fear in awe with respect, love and knowledge for Allah. And We present to the people these examples so they may give thought.

(Hashr/21)

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

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

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

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

(Anfal/2-4)

⁷³And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created], when they are reminded of the evidences/signs of their Rabb, they do not act deaf and blind.

(Furqan/73)

Verses 24 – 26:

In this set of verses, the worldly and otherworldly states of those who feign intelligence yet deny the Hereafter and the Prophet are portrayed. They are afflicted in this life with a humiliating punishment, while the punishment of the Hereafter will be far heavier—though they do not realize it.

“Face” here functions as a synecdoche—a part standing for the whole—conveying “protecting oneself from the worst torment.” The face is the feature that most vividly reflects disgrace; one’s circumstances are readable there. Phrases like “a face bright as roses” or “a face like a stone wall” capture this. Fear, dread, joy, and gloom all register on the face.

On the basis of “face” in the verse, some have ventured explanations such as: the person is hurled into Hellfire bound hand and foot so that the face is the first to meet the flames; he is dragged on his face; a stone hangs at his neck, the heat and blaze engulfing his face; his hands being tied to his neck prevent him from shielding it. All of these are conjectures.

It is also possible—drawing on Qamar and Mulk—to understand “face” as denoting being made to crawl on one’s face.

The thrust of these two verses is then elaborated in the following passages.

¹¹⁴And who else can treat more unjustly to their very selves than those who forbid and strive to demolish the schools where Allah is introduced-taught so the name of Allah may not be mentioned therein?!.. Those will enter those schools where Allah is introduced-taught only with fear. Disgrace is for them on the earth. And there will be a great punishment for them in Akhirat [Afterlife] as well.

(Baqara/114)

²²Then, does one who walks fallen on his face go truer or one who walks upright on a straight path?

(Mulk/22)

⁴⁸On that day, they will be dragged in the fire on their faces: “Taste the touch of the heat of Jahannah [Hell] that scalds brains!”

(Qamar/48)

In verse 24, the news [predicate] in the sentence has been omitted. The verse can be evaluated as follows: “Is the one who protects his face [himself] from the evil of torment better, or the one who is happy?”

Another verse similar to this verse is as follows:

⁴⁰Indeed, those who go astray from the truth about Our evidences/signs into denial are not concealed from Us. Then, is the one who will be thrown into the fire better or the one who will come in safety on the day of Qiyamat [Resurrection]? Do whatever you will. Indeed, Allah is the One Who sees best that which you do.

(Fussilat/40)

As has been discussed in many places before, the “oppressors” mentioned in the verse are polytheists. The scene described in the verse shows the events that will take place in the apocalypse. “Taste what you have earned!” to those people because of their polytheism. It will be said.

A similar verse is as follows:

³⁵On that day, gold and silver that they have been hoarding will be heated in the fire of Jahannah [Hell] and their foreheads, flanks and backs will be seared with them: “This is that which you have hoarded for yourselves. Now taste that which you have been hoarding!”.

(Tawbah/35)

These people will try to protect their faces from the terrible torment on the Day of Judgment, but they will not be able to do so.

²⁶Indeed, those before them had plotted and Allah hit their walls from their foundations. Then the roof fell upon them from above them. And the punishment came to them from where they could not perceive.

(Nahl/26)

Those who resist the religion of Allah, fight against the Messenger, and try to deny the messages he sends will be punished both in this world and the hereafter. Because the punishment of disgrace in this world is far from being the reward for the crime they committed. A punishment equivalent to their crimes will only be given in the afterlife.

Verses 27, 28:

In these verses, our Lord declares that He has granted people a Book that is easy to understand and put into practice, so they may reflect and take heed—filled with every kind of persuasive example so they can safeguard themselves by living with piety.

The emphasis that the Qur’an was sent down in clear Arabic should be weighed carefully. The point is not merely that it came in Arabic, but that it came in the language of its first audience so it could be readily understood and heeded. This reflects God’s general principle of addressing each community in its own tongue when sending a messenger.

The Qur’an’s call is universal—for all humanity. From many verses we learn that it summons Arabs, Persians, Turks, Kurds, Europeans, Americans, and Africans alike to the truth. Consequently, translating the Qur’an into the world’s languages becomes a necessary task, so that every person can receive God’s message in their mother tongue.

The phrase “ghayra dhī ‘iwaj” in the verse—“free of any crookedness”—conveys that the Qur’an is devoid of contradiction or inconsistency. As our Lord has said:

⁸²Do they still not contemplate the Qur’an properly by reading/putting its Ayat in the order of revelation? If it had been from anyone but Allah, they would have found many contradictions in it.

(Nisa/82)

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

(An’am/38)

²⁸Allah presents to you an example from yourselves: Do you give the same value to one another, do you become equal to them when you have partners among those who are trusted to you in accordance with the laws³²⁴ in that which We have provided for you? Thus We explain the Ayat for a people who use their reason.

(Rum/28)

And We give these examples to people. No one can understand them except the scientists.

⁴³And We present these examples to the people. None will understand them except scholars.

(Ankabut/43)

Verse 29:

²⁹Allah has presented the example of a man who has quarreling partners and another man who is affiliated to just one person, who is in peace, safety, happiness. Can their condition be equal? –All praise is to Allah; no one else may be praised.- Rather, most of them do not know.

This verse highlights how harmful polytheism is for humans by contrasting two servants: a believer devoted to the one God, and a polytheist bound to many “masters.” A servant owned by several rival masters—each demanding service—can satisfy none of them, suffers conflicting orders, and lives in constant punishment and turmoil. By contrast, a servant with a single master serves in clarity and peace. This is an obvious truth anyone can grasp.

The “quarrelling partners” here are not lifeless stone or clay gods issuing contradictory commands. Rather, they are living, so-called deities: foremost a person’s own desires, and then the clergy, leaders, lawmakers, and systems to which one submits unconditionally and places before God. Each tries to pull a person to its side, often with conflicting demands.

Through this analogy, the verse underlines that serving the one God is better than serving many, and that only then does a person find inner peace. It is a vivid illustration of the ugliness of shirk and the beauty of tawḥīd. We grasp this pleasant analogy even more fully in the next verse:

⁷⁵Allah has presented the example of a slave who is under the possession of another one and is not able to do anything, and the one for whom We have provided a good provision, who spends secretly and openly from it for the cause of Allah/provides sustenance for his relatives: Can they be equal? –All praise is to Allah; no one else may be praised.- Rather, most of the people do not know.

⁷⁶And Allah has presented the example of two men: One of them is dumb, he is not able to do anything; he is a burden to his protector. Wherever he sends him, he can not bring good. Then, can this man and the one who commands with justice while he is on the righteous path be equal?

(Nahl/75, 76)

There are other verses where similar examples are given:

²²If there had been other gods in the heavens/universe and on the earth beside Allah, both of these; the earth, heavens/universe would have definitely been in chaos/their order would have been distorted. Then purified is Allah, Rabb of the greatest throne³⁰¹ from that which they ascribe to Him.

(Anbiya/22)

^91,92Allah has not taken any child; and there is no deity with Him. Otherwise, every deity would have taken that which it had formed and would definitely overcome others. Purified is Allah Who knows the unseen, the unheard, the unfelt and the obvious, from that which they describe. And He is high above that which they associate with Him.

Mu’minun/91,92)

Verses 30, 31:

³⁰Surely, you will definitely die and they will definitely die too.

³¹Then surely, on the day of Qiyamat [Resurrection], you will dispute before your Rabb.

These two verses form a separate unit, not tied to the main thread. Addressed to Muhammad and his Meccan opponents, they lay bare how intense the tension had become between the Prophet and the polytheists.

Clinging to the wealth and status they thought would make them permanent in this world—and unwilling to lose their coins, seals, and retinues—the polytheists were saying things like, “Muhammad’s death is near; his movement will soon be over.”

The Qur’an alludes to this attitude elsewhere as well.

³⁴And We did not grant to any man eternity before you either. So, if you die, are they the ones who live eternally?

(Anbiya/34)

Another message of verse 30 is this: “Muhammad (pbuh) is mortal; he too will die. Do not go to extremes in love and try to deify him, as earlier communities deified their prophets. Mortals cannot be gods.”

Verse 31 also offers consolation and clarification: “If they refuse the truth for the sake of worldly interests, don’t be troubled by it. You will die, and they will die as well; then, on the Day of Judgment, you will all be brought before Allah and the matter will be adjudicated there. The truth will be made manifest.”

Verses 32 – 35:

³³And the one who brings the truth and confirms it; it is those who have entered under the guardianship of Allah.

In this group of verses—again using contrast—a comparison is drawn between those who fabricate lies about Allah and the pious who submit to the truth. In this comparison, Hell befits the unbelievers, while the pious obtain whatever they wish in Paradise and receive the best reward for what they have done, with their faults forgiven.

In verse 32, the question “Is there not a refuge in Hell for the unbelievers?” is a rhetorical device in Arabic—a question whose answer is known and not actually sought. The meaning is: “Of course there is; the most unjust and treacherous—Hell is their abode!”

FABRICATING LIES ABOUT ALLAH

The gravest form of fabricating lies against Allah is to hold a belief that shares Allah’s oneness and Lordship with any other being or thing—and to spread this to others. Conferring divinity on saints, holy men, ideologies, prophets, or any living or inanimate entity is to associate partners with Allah; all such acts amount to lying about Allah. This theme is repeatedly emphasized in Surah al-An‘ām.

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

(Nahl/116)

In verse 33 the focus returns to the pious, and in verses 34–35 they are given the glad tidings that they will abound in blessings. A parallel passage to this appears in surah al-Aḥqāf.

¹⁶Those who have become knowledgeable and conscious are the ones from whom We will accept the best of what they did and whom We will protect from evil in the world; whom we will not punish but to reward among the companions of Jannah [Heaven/Paradise] as a true promise which they have been promised and without being treated unjustly so that Allah may pay them their deeds fully

(Ahqaf/16)

Verses 36, 37:

³⁶Is Allah not sufficient for His servant? Yet they threaten you with the ones that are inferior to Him. And whomever Allah leads astray, then there is no one to guide him.

³⁷And whomever Allah guides, there is no one to lead him astray. Is Allah not all mighty, the One Who maintains justice by seizing, recompensing the criminal?

In these verses, support is promised to all believers—foremost the Prophet. The polytheists, following the example of Abu Lahab, tried to frighten and intimidate our Prophet by flaunting their influence, wealth, and circles of support, saying, “You denounce our gods, but they will destroy you—they are powerful.”

^80,81And his people argued with him. Abraham said: “Do you argue with me concerning Allah while He has shown me the righteous path? I do not fear those which you associate with Him at all. – Except for that which my Rabb wills.- My Rabb encompasses everything in knowledge. Do you still not think? And how should I fear that which you associate while you do not fear to associate others with Allah even though He has not sent down any power/authority about them? So, if you should know, which of these two communities has more right to be safe?”.

⁸²Those who believe and do not mix the belief of associating others with Him/being against their own good with their belief, it is those for whom the security is. And they are the ones who follow the righteous path they are guided.

(An’am/80, 82)

⁴³Are your infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb better than them? Or is there a covenant or command given by Allah that you have in the scriptures concerning that they will be saved? ⁴⁴Or they say: “We are a people that help each other/have power to withstand the punishment”?

(Qamar/44)

Verses 38 – 40:

The central theme in these verses is again the possession of a “sound mind.” Having a sound mind means using reason well and avoiding mindless behavior. Yet those who associate partners with Allah are strikingly averse to using their reason. Our Lord conveys this point by having His Messenger speak rather than stating it directly: if you acknowledge Allah and accept that the heavens and the earth were created by Him, then why do you beg and pray to created beings? What benefit can they bring you? If Allah wills a calamity for you, can they prevent it? Or if Allah wills mercy for you, can they withhold it?

As is clear, the problem is not whether the Meccan polytheists know Allah, but their ignorance regarding His Lordship. Although the polytheists recognized Allah, they believed that after creating the heavens and the earth He withdrew to the heavens and no longer intervened, and that what unfolds on earth does so through the agency of certain gods.

Consciously or unconsciously, many people today also believe in Allah yet commit shirk by adopting false deities. Even when they pray to Allah for their needs, they mistakenly pin their hopes on prophets, on the souls of those they deem saints, or on graves—thinking their “memory” will help them.

Our Lord educates people in tawhid and raises awareness against shirk. Such instruction in monotheism also occurred in earlier communities. An example of this teaching appears in the passage from Surah Hūd.

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

(Hud/53-57)

Verse 38 closes by calling to reliance on God: “Allah is sufficient for me. Those who place their trust should place it in Him alone.” In short, tawakkul means that a person—acknowledging their own helplessness—takes Allah, the “Sufficient/Guardian,” as their trustee: entrusting to Him their existence and its continuance—provision, nurture, and protection—believing that whatever outcome He decrees is best for them, and accepting that outcome.

Verse 41:

In this verse, the guide a wise person should hold is identified: a true, authentic Book in hand. It declares that guidance comes from clinging to the true Book, while straying results from turning away from it. The same message is conveyed in Surah Saba’ as follows:

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”.

(Saba’/50)

With the verse’s closing statement—“And you are not a guardian over them”—the Prophet is told: everyone will exercise their own choice; you are not an enforcer; you must not be. This also consoles the Messenger, who was anguished at the thought that he might somehow be at fault for their obstinacy and refusal to follow the path. The same point appears in Shuʿarāʾ 3, al-Kahf 6, and Fāṭir 8.

The message of verse 41 is reiterated many times in the Qur’an (Yūnus 108; Hūd 12; Raʿd 40).

Verse 42:

This verse conveys that the fate of all people lies entirely in Allah’s power. In other words, Allah causes those whose appointed term has ended to die, while He releases those whose time has not yet come until their fixed term. This cycle continues unceasingly.

Our Lord first draws attention to the reality of death, then warns the living by pointing to sleep—a state akin to death. In sleep, faculties such as sensation, consciousness, and perception are suspended; a person is, in a sense, like the dead. Thus, those whose term has ended are taken from this death-like state into actual death, while those whose term has not yet arrived are returned to wakefulness to continue their lives.

⁶⁰And He is the One Who takes your life²³¹ in the night; reminds you one by one what you did in the past and what you failed to do while being obliged to; knows what you earn by the day; raises you up to fulfill that predetermined end of the term. Then your return is only to Him. Then He will inform you about what you have did.

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

(An’am/60, 61)

“Death” does not mean death, it means “God’s remembrance of what has happened throughout life at the time of death.”

Verses 43, 44:

⁴³Or have they taken some supporters, helpers, intercessors from among those that are inferior to Allah? Say: “Will you do so even though they do not possess anything nor do they reason?”

⁴⁴Say: “All help, support, intercession belongs to Allah. The dominion of the heavens/universe and the earth belongs only to Him. Then only to Him you will be returned”.

These verses censure those who refuse to use reason and highlight the absurdity of seeking intercession—help, support, or favor—from beings that are powerless and incapable. An intercessor worthy of reliance must have authority over everything and comprehensive understanding. Yet those from whom intercession is sought—whether prophets, saints, holy men, or anything else—are themselves helpless; their power is limited and their knowledge incomplete. True intercession would require infinite power and the ability to resolve every matter. The verse therefore calls people to think: a sensible person should reflect on all this.

Verse 45:

This verse depicts the mindset of polytheists who expect intercession from false gods and goddesses. When told that “Allah alone suffices”—meaning there is no need for any shaykh, master, elder, intercessor, or intermediary—they become displeased and their hearts constrict. Yet when certain intermediaries—“so-and-so, so-and-so”—are mentioned alongside Allah, smiles spread across their faces. Sadly, members of some fanatical groups, communities, and sects—who treat their own perceptions as the sole standard of religion—behave the same way. Say, “The Qur’an alone is sufficient,” and they take offense; parcel religion out among certain “saints,” and they embrace you as a brother. The Qur’an calls out these attitudes in multiple places.

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

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

(Isra/46)

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

(Mu’min/12)

Verse 46:

In this verse, it is stated that unbelievers will continue their current attitude, and therefore the messenger should leave the matter to Allah. Polytheists and believers will be separated from each other, God will reveal who is right and right in beliefs and behaviors, and everyone will be rewarded for what they have done.

¹¹³And Jews said: “Christians are upon nothing/there is nothing significant about them”. And Christians said: “Jews are upon nothing/there is nothing significant about them”. Yet they recite the book indeed. And the people who do not know spoke like them. But on the day of Qiyamat [Resurrection], Allah will judge among them about that over which they have differed.

(Baqara/113)

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

(Yunus/109)

¹²⁴The Sabbath; the day of Contemplating, was appointed only upon those who differed over the Sabbath/the day of contemplating. And indeed, on the day of Qiyamat [Resurrection] your Rabb will judge among them over that which they differed.

(Nahl/124)

And Hajj/56, Mu’min/12, Shura/10, Nahl/64.

It is understood from these verses that in religious disputes, solutions should be sought by going to the book of Allah.

Verses 47, 48:

⁴⁸And evil of what they earned will appear to them and that which they used to ridicule will surround them.

In these verses, the position of people who do not believe in the afterlife is explained and these people are warned in advance:

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

(Al-i Imran/91)

¹⁸“The best” is for those who follow their Rabb. And as for those who do not follow Him; if they had all that which is on the earth entirely and the like of it with it, they would certainly give it as ransom. And they are the ones for whom will be the worst account. And their final destination is Jahannah [Hell]. How an evil bed it is!

(Rad/18)

These verses underscore how crucial it is not to die upon shirk. A person may have periods of polytheism or denial in the past due to ignorance or neglect; however, there is no issue for those who abandon that state, turn to pure monotheism, and die as Muslims. What ultimately matters is not departing this life as a polytheist.

Verses 49 – 52:

⁵⁰Indeed, those before them had also said, “It has been given to me upon a knowledge” and what they earned did not avail them.

⁵²Do they still not know that Allah indeed extends provision for whomever He wills and restricts it? Surely, there are many evidences/signs in this for a people who will believe.

This set of verses opens by highlighting a weakness in human psychology: as we’ve noted before, when a person receives a blessing, he rejoices; but when he faces hardship, he quickly grows resentful toward his Lord. Both states, however, are part of God’s testing of humanity. The passage then reminds us of the outcomes people will face in this world and the next as a result of that test, and it warns accordingly. It also alludes to Kārūn (Korah) and the people of Sheba. Fools—like the people of Sheba and Qārūn—mistake their blessings as proof of special favor with God and claim they attained them by their own knowledge and skill. In truth, these are nothing but trials and examinations from God. Worldly provisions are given as tests, not as rewards; meager provision does not mean one is insignificant, and abundant provision does not mean one is upright or accepted.

THE PEOPLE OF KARUN AND SEBE’:

The following information is given in the Quran about the person named Karun, who is known as the symbol of wealth:

^76,77Surely, Korah was among the people of Moses and transgressed against them. We gave him such treasures that its keys would definitely be heavy for a people of a strong men. Once his people said to him: “Do not exult! Allah surely does not like those who exult. And seek the home of Akhirat [Afterlife] through what Allah has given you. And do not forget your share from the world! And do good as Allah has done good to you. And do not desire corruption in the world. Indeed, Allah does not like the corrupters”.

⁷⁸Korah said: “This wealth has been given to me because of a knowledge that I have”. Did he not know that Allah had manipulated/destroyed of many generations before him those who were greater than him in power, who had more followers, more accumulation than him. – And these sinners will not be questioned for the sins of the others. –

⁷⁹Then Korah came out before his people in ornaments and glory. Those who desired the worldly life said: “If only we had like what was given to Korah! Surely, Korah is the owner of a great fortune”.

⁸⁰And those who were given knowledge said: “Woe to you! For those who believe and do righteous deeds, the reward that Allah will give is better. And only those who have patience will be granted it”.

⁸¹And then We caused the earth to swallow him and his house. There was no company for him to help from among those that are inferior to Allah and he was not of those who were able to defend and save themselves.

⁸²And those who wished to be in his position yesterday overnighted and said: “O, so Allah extends provision for whomever He wills of His servants and restricts it. Had Allah not given us a bounty, He would have caused the earth to swallow us as well. So, the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will not save themselves”.

(Qasas/76-82)

The following information is given in the Quran about the people of Saba, who are shown as examples of rich and prosperous societies:

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.

(Sebe/15-21)

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!”.

(Sebe/34-42)

In verse 51, “Then the evil of what they earned hit them. Among these, those who have committed injustice; They will also be affected by what they have earned. It is understood from the statement “And they are not those who incapacitate” that it is out of the question for the polytheists to be saved from the torment.

¹³⁴Surely, that which you have been promised will definitely come. And you will not prevent it.

(An’am/134)

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)

Verses 53 – 58:

⁵⁴And before the punishment comes to you, turn to your Rabb and Islamize [create well-being, peace, order, happiness…] for Him; be Muslim. Then you will not be helped.

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

before the punishment comes suddenly,

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

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

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

In verse 53, people who have sinned—despite having intellect and faith—are called to repent immediately. We discussed the technical structure of this verse in detail when analyzing verse 10 of this surah.

In the muṣḥaf we follow, verses 53–54 are marked as Madani. Commentators report several accounts about the reason for the verse’s revelation:

Some said it was revealed concerning the Meccans who said, “Muhammad claims that idol-worshipers and murderers will not be forgiven. We worshiped idols and killed people—how then can we become Muslim?” Others said it was revealed about Wahshi (the killer of Hamza), who wished to accept Islam but feared his repentance would not be accepted; when he embraced Islam, the verse came down. When the Prophet was asked whether this verse was specific to Wahshi or general, he replied: “No, it is general for all Muslims.”

It is also said the verse was revealed about certain Muslims who had committed grave sins in the Jāhiliyyah and, when Islam came, trembled lest Allah not accept their repentance. Another report links it to ‘Iyāsh b. Abī Rabī‘ah, al-Walīd b. al-Walīd, and a group who believed, then lapsed; some Muslims said, “Allah will never accept their repentance,” whereupon these verses were revealed. ‘Umar wrote the verses to them and they returned to Islam and emigrated.

Ibn ‘Abbās and ‘Atā’ also said it concerned Wahshi. According to Ibn Jurayj’s report from ‘Atā’ from Ibn ‘Abbās: Wahshi came to the Prophet seeking protection until he could hear Allah’s word. He said, “I associated partners with Allah, killed a soul Allah forbade, and committed adultery. Will Allah accept my repentance?” The Prophet recited, “Those who do not call upon another god along with Allah, do not kill the soul Allah has forbidden except by right, and do not commit adultery…” (Furqān 25:68). Wahshi replied, “I see a condition here; perhaps I will fail to do righteous deeds. I will remain under your protection until I hear Allah’s word.” Then the verse was revealed: “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills” (Nisā’ 4:48, 116). The Prophet recited it to him. Wahshi said, “Perhaps I am among those He will not will to forgive.” Then the verse was revealed: “Say, ‘O My servants who have transgressed against themselves, do not despair of Allah’s mercy…’” Hearing this, Wahshi said, “Now it is clear—no condition is attached,” and he accepted Islam.

If so, the passage would be Madani. In our view, the report that it concerns the Meccans is preferable. In any case, the general meaning of the verse—not merely its specific occasion—should be taken into account. Allah’s vast forgiveness is for everyone: whoever comes to his senses and turns back to Allah will have shirk, disbelief, and slander forgiven. Therefore, before punishment arrives—before one says, “Alas for me, for the excess I committed against myself,” or “If only Allah had guided me, I would have been among the God-fearing,” or, upon seeing the punishment, “If only I had another chance, I would be among the doers of good”—one must turn to Allah.

FORGIVENESS

Our Lord forgives all sins in this world for those who repent. No matter how great or how many sins, no servant should ever despair of Allah’s mercy.

¹⁰⁴Do they not know that Allah accepts repentances of His servants, takes sadaqa and that Allah is the One Who accepts repentances most, gives many opportunities to repent, shows great mercy?

(At-Tawbah/104)

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

(Nisa/110)

(Nisa/145, 146)

⁷³Indeed, those who say: “Allah is the third of the three” have certainly become infidels; the ones who consciously deny the divinity of Allah and the fact that He is Rabb. Yet there is no god but the one God. If they do not desist from what they say, a painful punishment will definitely touch the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb from among them.

⁷⁴Do they still not repent to Allah and ask forgiveness of Him? Allah is the One Who forgives much, shows great mercy.

(Maidah/73, 74)

¹⁰Indeed, there is the punishment of Jahannah [Hell] for those who have tortured the men and the women who have believed in the fire and then have not repented, and the punishment of the fire is also for them. ¹¹And indeed, there are gardens of Jannah [Heaven/Paradise] underneath of which rivers flow for those who have believed and done amendatory deeds. This is the great salvation.

(Burūj/10,11)

As can be understood from these verses, even those who associate partners with Allah are forgiven if they repent in this world.

Verse 59:

This passage (verses 56–58) addresses the “self [person]” spoken of earlier. The words respond to that soul’s own wishes, in effect saying: “Now you say, ‘If only Allah had guided me, I would have been among the righteous,’ or, ‘If only I had a return, I would be among those who do good and bring forth beauty.’ Yet My verses did come to you; but you denied them at once, grew arrogant, and became one of the disbelievers. Now you must bear the consequences of your choice.”

This verse also serves as an expansion of verse 7 of the sūrah.

Verses 60, 61:

⁶⁰And on the day of Qiyamat [Resurrection], you will see those who lied about Allah with their faces blackened. –Is there not a residence in Jahannah [Hell] for those who act arrogantly?-

⁶¹Allah will save those who have entered under the guardianship of Allah in their shelters/for their attainment. No evil will touch them and they will not grieve either.

In these verses, people are warned by being reminded of the fate of unbelievers and believers in the Hereafter.

Darkening of Faces

The expression “faces darkened” in the verse “You will see those who lie against Allah with their faces blackened” is an idiom. Believers, by contrast, are joyous—their faces bright and smiling, not darkened.

¹⁰³And that greatest fear will not grieve them and the harbingers of good tidings will remind them: “This is your day which you have been promised”.

(Anbiya/103)

^105-107Do not be like those who became divided and differed among themselves after explicit proofs came to them. For those will be a great punishment on the day when some faces will turn white while some faces will turn black. Those whose faces will turn dark will be said: “Did you become infidels; people who consciously deny the divinity of Allah and the fact that He is Rabb after you had believed? Then taste the punishment for your disbelief; your denial of the divinity of Allah and the fact that He is Rabb!”. And as for those whose faces will turn white; know that they will be in the mercy of Allah. They will abide therein eternally.

(Âl-i İmrân/105- 107)

²⁶For those who do good, there will be better and more. No darkness will cover their faces nor humiliation nor scorn. These are the companions of Jannah [Heaven/Paradise]. They will abide therein eternally. ²⁷And those who have earned evil, the recompense of an evil is like of it. And humiliation will encompass them. There will be no protector for them from Allah. Their faces will be as they are covered with a piece of dark nights. They are the companions of the fire. They will abide therein eternally.

(Yunus/26,27)

Verses 62, 63:

⁶²Allah is the One Who formed all things. He is the One Who “arranges everything pursuant to a schedule and implements this schedule by supporting, maintaining it” of all things.

⁶³The keys of all heavens/universe and the earth belong only to Him. Those who conceal the Ayat of Allah; it is those who are the losers.

After these reminders, our Lord presents Himself and His majesty in these verses, adding yet another warning to those who do not use their reason. The same warning is also found in Sūrat al-Anʿām.

¹⁰²This is Allah, your Rabb! There is no deity except Him. He is the One Who formed all things. Therefore, worship Him. He is the One Who arranges upon everything pursuant to a schedule and implements this schedule by supporting, maintaining it.

(An’am/102)

⁶⁴Say: “Despite this, is it other than Allah you order me to worship, o ignorant ones?”.

In this verse, the Prophet is instructed to say to the polytheists: “O ignorant people! Should I serve these trivial things when Allah is the Creator of everything?” What else can one call those who fail to see the difference between Allah—who is all-powerful and the Creator of the heavens and the earth—and the so-called gods who have no power at all, who cannot create anything, and who are themselves created? What intelligent and knowledgeable person would commit such folly?

According to reports of Asbāb al-Nuzūl (occasions of revelation), the polytheists once came and asked the Messenger of Allah to commit shirk. Clearly, no one but the ignorant could make such a proposal. Their suggestion was like saying to those responsible for preserving public order, “Come, let us break the order together.” To suggest polytheism to a prophet whose very mission is to keep people from it is nothing but ignorance and foolishness.

Ibn Abī Ḥātim and others narrate from Ibn ʿAbbās: in their ignorance, the polytheists invited the Messenger of Allah (pbuh) to worship their gods. If he did so, they promised, they would worship his God along with him. Then the verse was revealed: “Say: Do you order me to worship other than Allah, O ignorant ones? Indeed, it has been revealed to you and to those before you…”

Verses 65, 66:

These verses explain why the messengers were sent and what they were commissioned to teach. It is impossible for the messengers to abandon the mission entrusted to them. What is understood from the verse is that every messenger was sent to establish belief in pure monotheism. The good deeds of those who commit shirk are of no benefit; therefore one must believe in Allah without associating anything with Him and show gratitude for His blessings by serving Him. Shirk prevents deeds from being accepted by Allah in the Hereafter. No matter how useful the polytheist’s works may seem, they will be rendered void and leave the person in complete loss.

Although these verses are addressed first to the Prophet, their principles concern all of humanity.

⁸⁸This is the guidance of Allah. He guides whomever He wills of His servants with it. Had they associated others with Him, surely all they had done would have been for nothing.

(An’am/88)

²⁴Or have they taken some gods from among those that are inferior to Him? Say: “Bring your solid proof. And that is the reminder for those who are with me and those who were before me”. Rather, most of them do not know the truth. So, they are the ones who keep their distance.

(Anbiya/24)

²¹⁷They ask you about the untouchable month and about battling during that untouchable month. Say: “Battling during that untouchable month is a great sin. And averting from the path of Allah, consciously denying/ignoring Him and Masjid al-Haram/theological education center and expulsion of the people of Masjid al-Haram; those who are educated there and those who attend short-term education is greater in the sight of Allah. And averting people from the religion; driving them to associate others with Allah and concealing the divinity of Allah and the fact that He is Rabb is greater than killing”. If they are able, they will never cease to fight you to turn you back from your religion. And whoever from among you turns away from his religion and dies as an infidel; a person who consciously denies the divinity of Allah and the fact that He is Rabb, all his good deeds have become vain in the world and in Akhirat [Afterlife]. And they are the companions of the fire. They will abide there eternally.

(Baqara/217)

⁵⁶Say: “Indeed, I have been forbidden to worship those whom you invoke from among those that are inferior to Allah”. Say: “I do not follow your vain, transitory desires. If I did, I would go astray and I would be of those who have not followed the righteous path that they were guided”.

(An’am/56)

^71,72Say: “Shall we invoke those that do not benefit us and do not harm us from among those that are inferior to Allah? Or should we be turned back just like those whom the devils enticed and made them wander on the earth confused while they have companions who invite them to the right and good, saying ‘come to us!’ after Allah has guided us to the righteous path?”. Say: “Surely, the righteous path of Allah is what the true righteous path is. And we have been commanded to be Muslims for Rabb of all universes and to fulfill Salah; establish and maintain the institutions that support financially and spiritually; enlighten the community and to enter under the guardianship of Allah. And Allah is the One only to Whom we will be gathered”.

(An’am/71,72)

⁶⁶Say: “When explicit proofs have come to me from my Rabb, I have definitely been forbidden from worshipping that which you worship instead of Allah and I have been commanded to Islamize [create well-being, peace, order, happiness…]; to be Muslim for Rabb of all universes. ⁶⁷He is the One Who formed you from a dust, then from a drop of semen and then from an embryo so you may reach an age of power, then get older and reach a predetermined term and use your reason as well. –Then He brings you out as a weak, little child. And some of you are taken of his life earlier; are reminded one by one what you did in the past and what you failed to do while being obliged to.- ⁶⁸It is He Who makes you live and die. When He decrees a command, He only says to it, ‘Be!’ and it immediately is”

(Mu’min/66)

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

(Qahf/105)

Verse 67:

After these important clarifications about tawḥīd, these verses declare that the polytheists do not value Allah as they should. Despite all the counsel and explanations, they take nothing to heart: they do not benefit from Allah’s forgiveness and readiness to accept repentance, nor do they comprehend the relationship between Allah and the universe. The verses then stress that there is no escape from Allah, that the heavens and the earth are under His control, and that He is exalted far above the partners they ascribe to Him.

This same message is also given in other verses:

⁹¹And they did not appraise Allah truly/they could not know Allah appropriately when they said: “Allah has not sent anything to any human”. Say: “Who is the One Who sent down the Book which Moses brought to enlighten and guide the people, you used as text material piece by piece, disclosed some parts of it but concealed most of it; from which you and your ancestors learned many things you had not known before?”. Then you, say: “Allah!”. Then leave them amusing themselves with their vain deeds.

(An’am/91)

⁷⁴They have not appraised Allah properly. Surely, Allah is very powerful, almighty.

(Hajj/74)

²⁸So, how do you disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb? But, you were dead and He gave you life. Then, He will take your lives and resurrect you. Then, to Him you will be returned.

(Baqara/28)

Verses 68 – 70:

⁷⁰And Allah will definitely pay everyone fully the recompense of whatever deed he did. And Allah is the One Who knows best what they do.

These verses address matters of the Hereafter: the coming of the Hour, resurrection after death, the weighing of deeds, and the consigning of people to Hell or Paradise. As the verses indicate, our Lord will pass judgment in the Hereafter much like a court of law—bringing forth the records of deeds, producing documents, and calling witnesses from among the messengers as well as a person’s own body parts.

The phrase “except what Allah wills” in the verse underscores that ultimate control rests entirely with Allah. This expression appears frequently in the Qur’an. Here it conveys that the terror unleashed at the first blowing of the Trumpet (see Hajj 1–2; An-Naml 87) will not touch the servants who have earned Allah’s good pleasure.

^1,2O people! Enter under the guardianship of your Rabb, indeed the tremor of the moment of Qiyamat [Resurrection] is a great thing. On the day that you will see it, every nursing woman will forget that she is nursing. And every pregnant woman will deliver what she carries or miscarry. And you will see people intoxicated while they are not. Yet, the punishment of Allah is severe.

(Hajj/ 1, 2)

⁸⁷And on the day when the Sur will be blown, whoever in the heavens/universe and on the earth will be terrified, except for those whom Allah wills. And they all will come to Him, having lost their values.

(Naml/87)

BOOKS BROUGHT

The phrase “… a book was placed, …” in verse 69 refers to the event that everyone’s book of deeds was given to them. We see this theme in many verses:

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

(Isra/13, 14)

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

(Qahf/49)

The expression “the prophets were brought” in the same verse means that the prophets will be brought as witnesses.

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

(Nisa/41)

⁶Then surely We will question those to whom the messengers were sent, indeed We will question the messengers as well.

(A’raf/6)

¹⁰⁹On the day He will gather the messengers, Allah will say: “What is the response that was given to you?”. They will say: “We have no knowledge; indeed, You are the One Who knows best the unseen, the unheard, the unfelt, the past and the future”.

(Al-Ma’idah/109)

⁸And when the stars are obliterated/terminated/taken away, ⁹and when the firmament is torn asunder, ¹⁰and when the mountains are scattered, ^11-13and when the messengers, who are to witness, are assigned the time for witnessing on the “day of Distinction”, for which they have been kept hold, -“¹⁴What has made you know what the day of distinction is?”- ¹⁵O woe, on that day, to the deniers!

(Mursalat/8-14)

What is meant by the word “shuhada [witnesses]” in the same verse are man’s own organs, memory cells, Iblis who is constantly inside him, and the books sent to him.

¹⁴³Thus We have made you a righteous people with a leader so you may testify over the people and the Messenger; the Qur’an may testify over you. And We have determined the goal/strategy that is upon you so We may separate; mark and show/declare those who would follow the Messenger from those who would turn back on their heels. This goal/strategy We have determined is indeed very difficult for the people except for those whom Allah guides. And Allah would not to make your faith get lost. No doubt that Allah is very compassionate, very merciful to all people.

(Baqara/143)

²⁰And the Sur will be blown. –“This is the day with which it was frightened.”- ²¹And everyone will come forth, along with a driver and a witness.

(Qaf/20,21)

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

(Mu’min/16)

¹³It indeed will be one shout.

¹⁴And then you will see that they are on the area.

(Nâziât/13 -14)

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

(Isra/50- 52)

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

(Rum/25)

⁴⁷And We will place “the scales of justice and equity” for the day of Qiyamat [Resurrection]; no one will be treated unjustly at all. Even if it is the weight of a mustard seed, We will bring it forth. And We are sufficient as accountant.

(Anbiya/47)

⁴⁰Surely, Allah does not do injustice, even as much as weight of an atom. And He multiplies good deeds. And He bestows a great reward from Himself.

(Nisa/40)

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

(Naba/38-40)

Verses 71 – 74:

⁷¹And infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb will absolutely be sent to Jahannah [Hell] in groups. And when they arrive there, its gates will be opened. And its guards will say to them: “Did there not come to you messengers from yourselves who recited you the Ayat of your Rabb and warned you that you would meet this day of yours?. They will say: “Yes they did”. –But the word of punishment has been justified upon the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.-

⁷²It will be said, “Enter the gates of Jahannah [Hell] to abide therein eternally”. –How evil is the residence of the arrogant!-

After reminding us that our Lord controls everything in the Hereafter, these verses portray the God-fearing and the disbelievers, the gathering place for judgment, and what unfolds thereafter. The disbelievers are herded to Hell in groups.

⁸³And the day when We will gather a group from every community with a leader, who denied Our Ayat/evidences/signs, they will be arrested and set in rows.

(Naml/83)

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

(Tur/13-16)

⁸⁶And We will drive the criminals to Jahannah [Hell] in thirst.

(Maryam/86)

And Isra/97, Isra/71, Naml/83, Mulk/8-11.

God does not punish until He sends a messenger

The messengership of Allah’s Messenger is universal and enduring

It continues institutionally through the Book he was given.

Messenger

human envoy / angelic messenger (see Talaq 65:10–11)

Prophet Muhammad’s mission is universal, not confined to his city:

Anʿām 6:92
Aʿrāf 7:157–158
Anʿām 6:19
Furqān 25:1
Jumuʿah 62:2–3
Sabaʾ 34:28
Ṣād 38:86–88

The duty to convey (tablīgh) is affirmed widely:
Anʿām 6:19; Māʾidah 5:67, 99; Aʿrāf 7:63, 68, 79, 93; Aḥqāf 46:23; Aḥzāb 33:39; Hūd 11:57; Jinn 72:27; Taghābun 64:12; Shūrā 42:48; Āl ʿImrān 3:20; Raʿd 13:40; Naḥl 16:35, 82; Nūr 24:54; Yā Sīn 36:17; ʿAnkabūt 29:18; Takwīr 81:24.

Believers will be sent to heaven in groups:

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

(Al-i Imran/194)

^42,43As to those who believe and do amendatory deeds; – then We do not burden any one more than its capacity -, they are the companions of Jannah [Heaven/Paradise] and they will abide there eternally. And We will tear and dispose of all grudge, hatred, jealousy, deception, treachery and malice from their chests. Underneath them rivers flow. They will say: “All praise is to Allah Who has guided us for this. Had Allah not guided us, we could not have reached the righteous path to which we were guided. Indeed, the prophets of our Rabb came to us with the truth”. And they will be called: “Here is Jannah [Heaven]! You have inherited this/become last owners of this with what you did”.

(A’raf/42, 43)

And Fatir/34,35, Anbiya/105, Fussilet/30.

The “land [earth]” in the expression “who made us inherit this earth [earth]” in verse 74 is not the earth we live on, but the area of heaven.

Verse 75:

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

In this verse, it is stated that God’s majesty and grandeur will be disclosed to the people of Paradise as a divine manifestation. This manifestation is conveyed through a vivid analogy: God is depicted as seated upon the Throne of power, with all powers encircling Him, declaring His purity and praising Him.

We see similar analogies in other verses as well:

⁵⁴Indeed, those who entered under the guardianship of Allah will be in Jannah [Heaven/Paradise), rivers/in the lights. ⁵⁵They will be in the “places of the seats of righteousness” in the presence of the most potent master, the ruler; in their place that is only for the righteous, in which it is not possible to lie, a position that has no possibility to perish.

(Qamar/55,55)

^13-17And when the Sur is blown with a single blow, and the earth and the mountains are lifted, clashed together with a strong hit and scattered, on that day, “that event” will have occurred. And the heavens/universe will be split open, it will be infirm on that day. All powers will be around the heavens/universe. On that day, better and newer creatures which will be created in place of the removed previous creatures will reflect the great throne of your Rabb; His existence, oneness, exaltedness, the fact that He is the owner of the highest position.

(Haqqa/13-17)

The “angels” mentioned here are similar to the angels mentioned in the passage of Baqara/30-34. All the powers and systems created by Allah glorify and sanctify Allah in heaven.

Allah knows the truth best.