61. SURAH AL-FUSSILAT (DETAILED-DIVISION) – Presentation of Islam and Quran

INTRODUCTION:

This Surah, which is considered to have descended in Mecca in the 61st place after Surah al-Mu’min, is named after the word “فصصّلت Fussilah” in verse 3. It is also known as “Sajda” according to the message of verse 37, “Masabih [lamps]” according to the word “المصابيح mesabih” in verse 12, and “Aqwāt [blessings]” according to the word “اقواتهاakwāteha” in verse 10.

As in Surah al-Mu’minin, the Qur’an, revelation and its adoption are emphasized in this Surah. Briefly, the surah is about the polytheists saying, “No matter what you say, we will not listen to you. We close our hearts against what you say and we do not listen to you. There is a wall between us that prevents us from being together.”

and it is a response to their resistance. The Surah provides them with details about the Qur’an and convincing evidence. Short examples from the past are also given.

The interconnectedness of its themes suggests that the surah was revealed all at once or at close intervals.

The meaning of the verses:

¹Ha/8, Mim/40.

^2-4An Arabic Qur’an; a book that has been sent down by Allah Who shows great mercy on the earth to all living beings that He created, Who is the possessor of vast mercy as a harbinger of good tidings and a warning for a people who know, whose Ayat have been explained in detail/divided into divisions! Most of them kept their distance despite this. They do not heed anymore.

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

^6,7Say: “I am only a human like you. I am revealed that ‘Your god is the One and the Only God’. Therefore, take a straight path to Him and ask Him for forgiveness”. O woe to those who do not 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 those who associate others with Allah who consciously deny/disbelieve in Akhirat [Afterlife]!

–⁸Surely, those who believe and do amendatory deeds are the ones for whom will be endless reward.-

⁹Say: “Will you really conceal/disbelieve in the One Who formed the earth in two phases? And you attribute to Him equals! He is Rabb of all universes”.

¹⁰And He placed firmly set mountains on the earth. He made blessings therein. And He arranged the provisions in four phases equally/without distinction for those who look and ask.

¹¹Then He established His dominion in the heavens/universe while it was smoke and said to it and the earth: “Come, willingly or unwillingly!”. And both of them said: “We have come willingly”.

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

¹³And if they keep their distance despite this, then say: “I have warned you against a terrifying event that would make you lose your minds which is similar to that Ad and Thamud were terrified and fainted”.

¹⁴And when the messengers came to them from their front-behind [from all around], saying “Do not worship anyone but Allah!”. They said: “Had our Rabb willed, He would have sent down angels. Therefore, we are the ones who deny/disbelieve in that with which you have been sent”.

¹⁵As for Ad, they acted arrogantly without right on the earth and said: “Who else is greater than us in strength?”. Did they not see that Allah Who formed them was definitely greater than them in strength! And they were consciously denying Our Ayat.

¹⁶Therefore, We sent upon them a freezing storm during those ominous days to make them taste the punishment of disgrace in this simple worldly life. The punishment of Akhirat [Afterlife] is certainly more disgraceful. And they will not be helped.

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

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

¹⁹And on the day when enemies of Allah will be gathered, they will be driven to the fire.

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

^21-23And they will say to their own skins: “Why have you testified against us?”. They will say: “Allah, the One Who makes everything speak, has made us speak and it is He Who formed you the first time and now you are being returned to Him. And you were not covering yourselves because your senses of hearing, sight and skins would testify against you. And you believed in that Allah would not know many of what you do. This belief of yours; your belief that you had about your Rabb has destroyed you, thus you have become among those who have lost and suffered”.

²⁴And if they continue in the belief of associating others with Allah and denial while they insist, then the fire is the residence for them. And even if they try to make excuse, they are not the ones whose excuse will be accepted.

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

²⁶And the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “Do not listen to this Qur’an if you want to prevail, and do trivial things in it/prevent that it should be understood in every way”.

²⁷And We will make the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb taste a severe punishment. And surely, We will give them as a recompense the worst of the deeds they do.

²⁸This is the recompense of the enemies of Allah; the fire. For them will be therein is the home of eternity as a recompense for they were those who consciously denied Our Ayat.

²⁹And those infidels; who consciously denied the divinity of Allah and the fact that He is Rabb said: “O our Rabb! Show us those who led us astray from the righteous path of everyone we know or we do not know. We will keep them under our feet so they may be among the lowest”.

^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”.

^33,34And who else is better in speech than the one who invites to Allah, does righteous deeds and says: “I am among the Muslims”? And all of the good are not equal; all of the evil are not equal either. Repel evil with the best/the most beautiful of the good. Then the one whom between you and him is enmity will become as if he is very close familiar.

³⁵Only those who are patient are granted this mature behavior, only the one who has a great share is granted it.

³⁶If an evil thought coming from satan pokes you, then seek refuge in Allah immediately. Indeed, He is the One Who hears best, knows the most.

³⁷And the night and the day and the sun and the moon are among His evidences/signs. Do not submit to the sun and the moon. And if you worship only Allah, submit to Allah Who formed them.

³⁸If they act arrogantly despite this, let them know that those who know their Rabb well always purify Allah for Him from deficiencies and they never become weary.

³⁹Surely, when you see the earth barren and We send down water upon it; it is among His evidences/signs that it quivers and grows. Surely, the One Who gives life to it will indeed resurrect the dead. Indeed, He is the One Who is competent over everything.

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.

^41,42Surely, those who consciously deny the Reminder/the Qur’an when it comes to them… And surely, that Reminder/Book is sent down by the One Who is the best law maker, the One Who precludes corruption best/makes incorruptible, the One Who is praised, the praiseworthy. It is a noble book to which no falsehood can approach from before it and behind it/from anywhere.

⁴³Nothing is said to you except what was said to the messengers before you. Indeed, your Rabb is possessor of forgiveness and possessor of a painful punishment.

⁴⁴And if We had made that Reminder/the Qur’an in a foreign language, they would definitely have said: “Why are its Ayat not explained in detail? Foreign language or Arabic!”. Say: “It is a guidance and a cure for those who believe”. And as for those who disbelieve, there is a heaviness in their ears. And that Reminder/the Qur’an is a blindness upon them. They are being called from a very distant place.

⁴⁵And surely, We had given Moses the Book but it came under disagreement. If the Word had not preceded from your Rabb, it would have been concluded between them. And indeed they have disquieting insufficient knowledge concerning this [the Qur’an].

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

⁴⁷Knowledge of that hour is attributed only to Allah. No fruit emerges from its covering, no female becomes pregnant and gives birth or has miscarriage without His knowledge. And on the day Allah will call to them: “Where are My partners?”. They will say: “We declare to You that there is no witness among us”.

⁴⁸Those whom they used to worship before will depart from them and vanish. They will understand very well that there is no place of escape for themselves.

⁴⁹Man is not weary of supplication for good but when an evil touches him, he is hopeless and despairing.

⁵⁰And if We make him taste mercy from Us after an adversity which has touched him, he will definitely say: “This is my right. And I do not think that the moment of Qiyamat [Resurrection] will come. And if I should be returned to my Rabb, surely there will be the best for me with Him”. This is why We will indeed inform the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb about what they did and We will surely make them taste a harsh punishment.

⁵¹And when We bestow favor upon man, he keeps his distance and turns away. But when an evil touches him, he is full of extensive supplication; he calls and invokes.

⁵²Say: “Have you ever thought? If the Qur’an is from Allah and you concealed this truth… Who could be more astray than the one who is in distant opposition?”.

⁵³We will show them Our evidences/signs in other worlds and within themselves until it becomes clear that it is the truth. Is it not sufficient that your Rabb is witness over all things?

⁵⁴Open your eyes! Indeed they are in doubt about meeting with their Rabb. Open your eyes! Surely Allah is the One Who encompasses all things.

ANALYSIS

Verse 1:

¹Ha/8, Mim/40.

The first verse of the Surah is composed of the truncated letters “حHa” and “مMim”. The detail about these letters was given in the analysis of verse 1 in the previous Surah al-Mu’min.

Verses 2 – 5:

This group of verses highlights both the purpose for which the Qur’an was revealed and who can benefit from it. It stresses that the Qur’an is detailed, readily understood, and that it brings glad tidings and warnings. It then explains that, despite receiving such a book, the Meccan polytheists shunned it and made frivolous excuses, saying, “Our hearts are veiled against what you call us to; our ears are heavy; and between us and you is a barrier. So do whatever you can—we too are acting.” Thus they challenged the Messenger.

In the surah’s opening, attention is drawn to the following features of the Qur’an:

That it is in Arabic
The Qur’an was revealed to an Arab community. For a people to understand, reason about, apply, and then convey a message to others, it must come in their native tongue. Had the message been revealed in a foreign language, a community unfamiliar with that language could not have understood, reflected on, or implemented it. Since the “Arabicness” of the Qur’an has already been discussed in the analysis of Surah Yusuf, the details are best revisited there.
That it was sent down directly from the Most Merciful, the Most Compassionate
Stating this feature affirms that no human hand intervened in the Qur’an.
That it is a Book
“الكتاب (al-kitāb)” means “a written thing.” The Qur’an is described as a “book” because it contains knowledge, commands, prohibitions, and counsel about God, the cosmos, past and future, and personal and social life.
That its verses are “detailed/explained distinctly”
The Qur’an’s verses are exceedingly clear. Matters are laid out by our Lord chapter by chapter and section by section, without confusion. Many issues confronting society are interpreted by our Lord in ways accessible to people. It is noteworthy that the verse presents the Qur’an as “its verses elaborated for a people who know,” explicitly addressing the knowledgeable. This shows that those to whom the Qur’an was first revealed were not an unlettered mass, but people with a certain level of learning.
That it is a bringer of glad tidings and a warner
It is a basic human right to know what leads to reward and what leads to punishment. Hence our Lord sends messengers and reveals books. The Qur’an admonishes: it gives glad tidings to the righteous who believe and do righteous deeds by informing them of the eternal blessings awaiting them in the Hereafter, and it warns all by recounting how past civilizations met their fate due to their evildoing and by describing the terrible end that will befall the polytheists in the Hereafter.

At the close of verse 4, our Lord says, “Yet most of them turned away; they do not give ear,” urging people to attend to the Qur’an. Despite what this book is, they gave it no heed, attached no importance to it, and ignored it.

Disbelievers resort to such hollow excuses whenever they are pressed.

⁸⁸And they said: “Our hearts are sheathed/nothing can penetrate”. Quite contrary; Allah cursed them/deprived them of His mercy for they consciously denied the truth. Only few of them believe because of this!

(Al-Baqarah/88)

²⁵And among them are those who heed you; but We made coverings layers upon layers upon their hearts and a heaviness in their ears so they would not understand it. They will not believe in it even though they see all evidences/signs. Even when those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb come to you, they say arguing with you: “This is nothing but the invented legends of the ancients”.

(Al-An’am/25)

¹⁷⁹And certainly We produced and multiplied many of those that you know and you do not know; those who have heart/brain/reason but do not contemplate and understand, those who have eyes but do not see with them, those who have ears but do not hear with them for Jahannah [Hell]. They are like four-legged cattles. They are even in more astray. They are the ones who are apathetic.

(A’raf/179)

¹⁹⁴Those that you invoke from among those that are inferior to Allah are servants like you are. If you are truthful, call upon them and let them respond to you. ¹⁹⁵Do they have feet with which they walk, hands with which they hold, eyes with which they see or ears with which they hear?

Say: “Call your partners, then conspire against me and give me no respite. ¹⁹⁶Surely my guide, helper, protector is Allah who sent down the book. And He is the guide, helper, protector of those who are righteous. ¹⁹⁷Those that you invoke from among those that are inferior to Him are unable to help you, they can not help themselves either. ¹⁹⁸If you invite them to the righteous path, they do not hear. And you see them looking at you, however they do not see.”

(A’raf/194-198)

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

(Ya Sin/8- 10)

To understand the passage in question, it helps to recall the following reports found in the “Asbāb al-Nuzūl” records:

Abū Jahl and the elders of Quraysh said, “Muhammad’s (peace and blessings be upon him) situation has become difficult for us. Why don’t you find a man skilled in poetry, soothsaying, and magic, have him speak to Muhammad, and then come back and explain his case to us?”

ʿUtbah b. Rabīʿah replied, “By Allah, I am a man who knows soothsaying, poetry, and magic. If that’s what it is, I know them well enough that his condition would not be hidden from me.” They said to him, “Go to him and speak with him!” So he went to the Prophet (peace and blessings be upon him) and said, “O Muhammad! Are you better or Quṣayy b. Kilāb? Are you better or Hāshim? Are you better or ʿAbd al-Muṭṭalib? Are you better or ʿAbdullāh? Why do you speak against our gods? You say our forefathers were astray. You accuse us of folly and denigrate our religion. If you want to be our chief, we will place all our banners under your command and you will remain our leader as long as you live. If you want to marry, we will wed you to ten of the Quraysh women of your choice. If you want wealth, we will gather enough to enrich you and your descendants after you. And if the being you claim has come to you is a jinn that has possessed you, we will spend our wealth to cure you, even exhaust ourselves for that.

During this speech the Prophet (peace and blessings be upon him) remained silent. When ʿUtbah finished, the Prophet said, “O Abā al-Walīd! Have you finished?” He replied, “Yes.” The Prophet said, “Then listen to me, nephew.” “I will listen,” he said. The Prophet recited: “In the name of Allah, the Most Merciful, the Most Compassionate. Ḥā Mīm. A revelation from the Most Merciful, the Compassionate. A Book whose verses are detailed, an Arabic Qur’an for a people who know… If they turn away, say: I warn you of a thunderbolt like the thunderbolt that came upon ʿĀd and Thamūd” (Fussilat 1–13).

At that point ʿUtbah stepped forward and put his hand on the Prophet’s mouth, imploring him by Allah and by kinship ties to be silent. ʿUtbah then returned to his house and did not go out to the Quraysh. Abū Jahl came to him and said, “Have you entered Muhammad’s religion, or do you fancy his fare?” ʿUtbah became angry at this and swore he would never speak to Muhammad again; then he said, “By Allah, you know I am among the wealthiest of Quraysh. But when I spoke to him, he replied with words that—by Allah—are neither poetry, nor soothsaying, nor magic.” He then recited to them what he had heard from Muhammad until the words, “like the thunderbolt that came upon ʿĀd and Thamūd.” “Then,” he said, “I grasped his mouth and begged him not to continue, reminding him of our kinship. You know that when Muhammad says something, he does not lie. By Allah, I feared a punishment would descend on you”—meaning lightning.

Abū Bakr al-Anbārī also narrated this report in his book al-Radd ʿalā man khālafa muṣḥaf ʿUthmān from Muḥammad b. Kaʿb al-Qurazī.

It is stated there that the Prophet (peace and blessings be upon him) then recited Sūrat Ḥā Mīm, Fussilat until he reached the verse of prostration. The Prophet prostrated, and ʿUtbah listened, leaning back on his hands. When the Messenger of Allah (peace and blessings be upon him) finished reciting, he said to him, “O Abā al-Walīd, you have heard what I recited to you; I now leave you to consider it.” ʿUtbah went back to the Quraysh gathered in council. They said, “By Allah, Abā al-Walīd returns to you in a different state than when he left you.” “What news do you bring, O Abā al-Walīd?” they asked. He said, “By Allah, I have heard from Muhammad words the like of which I have never heard. By Allah, what I heard is neither poetry nor soothsaying. Come—obey me in this and accept what I say: leave Muhammad to what he is doing; do not interfere with him. By Allah, the report of what I heard from him will spread. If the Arabs harm him, you will be rid of him by others’ hands. If he becomes a king or a prophet, you will be the happiest of people through him, for his honor is your honor and his glory is your glory.” They said, “O Abā al-Walīd, Muhammad has bewitched you too.” He replied, “This is my counsel to you; do as you wish.”

Muqātil narrated the same incident in his tafsīr as the reason for the revelation of these verses.

Verses 6, 7:

In these verses, the idolaters who opposed revelation, raised objections to it, and even entertained the idea of challenging the Prophet are given a reply. In that reply, the Messenger of Allah says to them: “I am only a human being like you. It is revealed to me that your God is One God. So turn to Him and seek His forgiveness.” Implicit in these words is: “I cannot force you to believe; I have no such power—for I am human like you. Do not take anyone besides Allah as a god. Do not worship anyone else, do not supplicate to them hoping for some benefit, and do not unconditionally submit to rules, laws, customs, or traditions set by anyone other than Allah. Seek forgiveness for the sins you have committed thus far, and repent from the shirk, disbelief, and rebellion you previously engaged in.”

The clause, “And woe to those polytheists who do not pay the zakat and who deny the Hereafter,” is noteworthy.

It is well known that when this verse was revealed the Muslims did not yet have an independent state, and zakat had not yet been made obligatory—it was instituted two years after the Hijrah. Thus, the “zakat” mentioned here is not the alms-due later obligated upon Muslims, but the levy (zakat/tax) imposed by the Meccan polytheists within their city-state. The Quraysh collected such funds as part of their administrative order and spent them on various public needs, including providing water and food for pilgrims. Later, in order to distress those who followed Muhammad (pbuh) and believed in the Qur’an, they discontinued these payments. As a result, Muslims—along with strangers and the poor in Mecca—suffered severe hardship and many losses.

Without properly understanding this verse, it would be a serious mistake to conclude that failing to pay zakat makes one a polytheist, or to interpret “zakat” here as “purification.”

8 Surely, those who believe and do amendatory deeds—for them is an unfailing reward.—

This verse functions as a parenthetical statement within the Prophet’s response to the polytheists. After threatening the idolaters who withhold zakat and deny the Hereafter, it gives glad tidings to the believers who, by contrast, have faith and perform righteous deeds.

Since the topic of “doing righteous deeds” has already been discussed in the analysis of Sūrat al-ʿAṣr, we recommend reviewing that discussion for details.

Verses 9 – 12:

⁹Say: “Will you really conceal/disbelieve in the One Who formed the earth in two phases? And you attribute to Him equals! He is Rabb of all universes”.

¹⁰And He placed firmly set mountains in the earth. He made blessings therein. And He arranged the provisions in four phases equally/without distinction for those who look and ask.

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

In this group of verses, several of Allah’s attributes are set forth to challenge the polytheists’ mindless denial. Our Lord directs their attention to the laws operating throughout the universe—on earth and in the heavens—laws they witness with their own eyes and that inspire awe, fear, and wonder, so that they may be persuaded.

It is stated that Allah created the earth in two phases, that He is the Lord of all worlds, that He brought forth firm mountains from within the earth, produced fertility therein, and apportioned provisions for all who seek them—equally and without discrimination—over four phases. Then He turned to heaven while it was like smoke and fashioned, in two phases, the seven heavens; He assigned to each heaven its function and adorned the lowest heaven with lamps and protection.

One centimeter of topsoil takes roughly 1,000 years to form; an agricultural layer of 50 cm—the depth of a plow—forms over about 50,000 years. Such scientific findings offer a clue to understanding the provisioning mentioned as occurring in four phases.

In verse 11, beginning with “Then He turned to the heaven which was in a state of smoke,” we are told that the heavens were once gaseous; from this gaseous heaven, our Lord created stars, planets, galaxies, and other celestial systems, holding all under His command. Modern science has indeed established that the heavens were originally in a smoke-like (gaseous) state. Detailed discussions of this appear in scientific and technical literature.

The phrase in verse 10, “He placed blessings therein,” points to the inexhaustible life-supporting resources enjoyed for millions of years by all creatures—from the smallest organisms to humankind. Foremost among these blessings are water and air, which make possible the survival of plants, animals, and humans; by them are sustained the vegetal and animal foods upon which life depends.

In many places in the Qur’an (A‘raf 7:54; Yunus 10:3; Hud 11:7; Furqan 25:59; Sajdah 32:4; Qaf 50:38; Hadid 57:4) it is stated that the universe was created in “six phases” Since the term “day” in this context has already been explained in the analysis of Surah Qaf, we recommend consulting that discussion for details.

Another important point is the statement in verse 10 that “He apportioned its provision in four phases.” These “four phases” are not part of the “six phases” mentioned with respect to the creation of the universe; rather, the provisioning over “four phases” is a separate operation from the six-phase creation of the cosmos.

In verse 12, the “revelation” in the clause “and He assigned to each heaven its command” can be understood as the uploading of systemic codes. That is, every system in the heavens will preserve its own order until an appointed time and will not deviate from it.

WAS THE EARTH CREATED BEFORE THE HEAVENS?

In verse 11, the particle “then” in “Then He turned to the heaven, while it was smoke,” might seem to imply that the earth was created prior to the heaven. Let us first present a few related verses on this subject:

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

(Al-Baqarah/29)

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

(Dhāriyāt/27- 33)

According to these verses, al-Fussilat 11 and al-Baqarah 29 present the earth as created first and then the heaven; whereas al-Dhāriyāt 27–33 presents the heaven first and then the earth. The particles بعد and ثمّ in these passages indicate not chronological sequence but rhetorical sequence—an order of presentation, not of time. In Turkish we do this naturally when explaining something: “… then …,” without implying temporal order. See also al-Balad 17 and al-Qalam 13.

In 41:11 it is said that Allah addressed heaven and the earth: “Come, willingly or unwillingly,” and they replied, “We have come willingly.” This showcases the perfection of our Lord’s power—i.e., “Come whether you will or not; whether it suits you or not.” He willed them into existence, and they came to be in accordance with that will:

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

(Ya Sin/82)

On verse 12: masābīḥ is the plural of miṣbāḥ. Every dictionary defines miṣbāḥ as a “lamp/torch/kindling” that gives a modest light; hence masābīḥ means “lamps/torches.” These masābīḥ adorning the lowest heaven have often been taken to be “the stars.” On that reading, the “stars” are made a badal or an ʿaṭf-bayān from the “adornment” (al-qawaʿid/zinah) in al-Ṣāffāt 6. However, the wording in 41:12—“We adorned the nearest heaven with masābīḥ and as protection”—prevents us from equating masābīḥ here with the stars, because “protection” pertains to the atmospheric shell surrounding the earth.

It is well known that the atmosphere shields the earth from harmful objects and radiation, prevents terrestrial gases from escaping, and insulates against the near–space cold (≈ −170°C). In addition, the geomagnetic field deflects charged particles carried by the solar wind during solar events, thereby protecting the upper atmosphere—including the ozone layer. When a portion of these particles does leak through, the visual display we call aurora results. (Details may be found in standard science/technical texts.)

What, then, are the masābīḥ—“lamps/torches”—in the earth’s sky (the nearest heaven)? This corresponds to what science calls skyglow or airglow: a very faint light emitted by a planetary atmosphere. On earth it keeps the night sky from becoming perfectly black, bathing it in a subtle lamp-like sheen and adorning the sky in hues of blue, yellow, gray, and red.

Verse 13:

¹³And if keep their distance despite this, then say: “I have warned you against a terrifying event that would make you lose your minds which is similar to that Ad and Thamud were terrified and fainted”.

In this verse, after reminding the polytheists of the very God they are denying, our Lord commands His Messenger to say: “I warn you of a terrifying calamity that will make you lose your senses—like the one that struck ʿĀd and Thamūd.” This is a grave threat to the polytheists: if they do not come to their senses, what befell ʿĀd and Thamūd will befall them. ʿĀd and Thamūd are mentioned specifically because the Arabs of that time had seen the remnants of those nations and knew much about their fate.

Verses 14 – 18:

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

In this group of verses, details about the peoples of ʿĀd and Thamūd—already elaborated in many earlier sūrahs—are highlighted. Their disbelief, inconsistent objections, and defiance are recalled, and the fate of these two nations is set out as a warning to the ungrateful Meccans.

In verse 14, the narrative begins with the statement that “messengers came to them from before them and from behind them [from every side].” As noted earlier, phrases like “day and night” or “morning and evening” can be used beyond their literal sense to convey continuity. Likewise, “from before them and behind them” here means “from all directions.” An example is in Sūrat al-Aʿrāf 17:

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

(A’raf/16, 17)

The force of the expression is: “The prophets sent to them approached from every angle, exerted their utmost effort, and used every means to guide them to the straight path.”

In verse 16, the phrase “on inauspicious days” is noteworthy. Some have inferred from this that certain days are inherently lucky or unlucky. However, in the verse the phrase appears in a negative construction. Considering both its indefiniteness and the fact that those punished were specific people, it is clear there is no general category of “inauspicious days.” Rather, it was an inauspicious time (a dust-laden, blinding period when virtually nothing could be seen or done) for that particular nation.

The calamity that ruined them is described elsewhere as follows:

⁶And as for Ad; they were manipulated/destroyed by a screaming and violent storm.

⁷Allah imposed upon them that storm for seven nights and eight days; day and night. So that, you would see that people, in that storm, fallen as if they were hollow trunks of date palm.

⁸Look, do you see any remain of them now?

(Haqqa/6- 8)

²¹And mention Hud, brother of Ad! When he warned his people in Al-Ahqaf. –Surely, warners had passed before him and after him [all around] who said: “Do not worship anyone except Allah. Indeed, I fear the punishment of a great day for you”.-

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

²³Hud, brother of Ad, said: “Indeed, the knowledge about when the punishment will come is with Allah. I convey to you what is sent with me. But I see you a people acting ignorantly”.

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

²⁶And indeed, We had made them strong in that which We have not made you; We had given them opportunities which We have not given you. And We had given them hearing, sight and feelings as well. Despite this, their hearing, sight and feelings did not avail them/could not avert anything from them. Because they consciously denied the Ayat of Allah. And that which they were ridiculing surrounded them.

(Ahqaf/21, 26)

^19,20Indeed, on an misfortunate long day, We sent upon them a freezing/screaming wind that blew people away; they were like date-palm trunks uprooted.

(Qamar/19,20)

^41,42And there are evidences/signs in Ad. Once We sent upon them a wind which left nothing of what it came upon but that it made it like ash.

(Dhariyat/41, 42)

Some verses of the Qur’an indicate that the Meccan polytheists were familiar with the peoples of ʿĀd and Thamūd and their fate. The Meccans traveled through those regions on their summer and winter trade journeys and saw the ruins with their own eyes—witnessing how Allah destroyed them.

³⁸We manipulated/destroyed the people of Ad and Thamud. Their manipulation/destruction has been clear to you from their lands. And satan made their deeds pleasing to them and averted them from the path. Yet, they were those who saw and understood.

(Al-Ankabut/38)

Thus, Allah’s punishment wiped out most of these societies—shattering the civilizations they had built—and left the survivors disgraced and humiliated before the very peoples they had once oppressed.

Detailed accounts of the people of ʿĀd appear in Sūrahs al-Aʿrāf, Hūd, al-Muʾminūn, ash-Shuʿarāʾ, and al-ʿAnkabūt; accounts of the people of Thamūd are given in Sūrahs al-Aʿrāf, Hūd, al-Ḥijr, al-Isrāʾ, ash-Shuʿarāʾ, and an-Naml.

Verses 19 – 23:

¹⁹And on the day when enemies of Allah will be gathered, they will be driven to the fire.

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

After illustrating how deniers are punished in this world, this passage presents a Hereafter scene concerning the polytheists who reject resurrection. By depicting events that have not yet occurred, it issues a fresh warning to all people—especially the disbelievers.

In this scene, the unbelievers are assembled together. All their organs—most notably their ears, eyes, and skin—speak and testify against them. They protest to their own bodies, “Why did you bear witness against us?” Their organs reply, “Allah, who grants speech to all things, has made us speak. He created you in the first place, and to Him you are being returned. You did not conceal yourselves out of fear that your hearing, your sight, and your skins would testify against you. Instead, you assumed that Allah would not know much of what you were doing. It was this assumption you held about your Lord that led to your ruin, and so you became the losers.”

This tableau is a call to reflection, reminding people once more that Allah governs everything and that nothing is hidden from Him. On that day, our Lord will gather all people—believers and polytheists alike—and question them.

⁸⁵On that day, We will gather those who entered under the guardianship of Allah to Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] as delegations with rides; with the magnificence of a messenger going to the king.

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

(Maryam/85, 86)

⁸²And when the Word is fulfilled, We will bring out a moving and speaking creature made of earth/substance that will tell/explain them that the people did not believe in Our Ayat as they should have.

(Naml/83)

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

(Furqan/17)

¹²⁸And the day when Allah will gather all of them: “O secret group of enemy! You indeed increased of such people!…”

The ones who are close to them from among the people will say: “O our Rabb! We have earned from each other. And eventually We have reached the end of our term which You have appointed for us”. Allah will say: “The fire is your destination. You will abide there eternally except that Allah wills”. Indeed, your Rabb is the One Who is the best law maker, the One Who precludes corruption best/makes incorruptible, knows best.

¹²⁹Thus We make some of those who do wrong; act against their own good closer to some others because of the sins they earned.

¹³⁰O company of hidden, apparent, today, future mankind! Did messengers from among you not come to relate My Ayat to you and warn you about that you will meet this day of yours? They will say: “We bear witness against ourselves”. The simple worldly life deluded them and they will bear witness that they were those who were infidels; those who consciously denied the divinity of Allah and the fact that He was Rabb.

(Al-An’am/128- 130)

It is also stated in other verses that the organs will testify at the Judgment:

²³Surely, those who accuse free, married and unaware believing women of unlawful sexual intercourse are cursed in this world and in Akhirat [Afterlife]. And there will be a great punishment for them.

²⁴On that day, their tongues, hands and feet will bear witness against them to what they did.

(Nur/23, 24)

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

(Ya Sin/64,65)

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

(Al-Jaziya/ 28, 29)

There is the following report about the revelation of these verses:

“Three men gathered near the Bayt (Kaʿbah): either two from Quraysh and one from Thaqīf, or two from Thaqīf and one from Quraysh. Their hearts had little understanding, and their bellies were heavy with fat. One of them said, ‘What do you think—does Allah hear what we say?’ Another replied, ‘If you speak loudly, He hears; but if you speak in secret, He does not hear.’ The third said, ‘If He hears what is said aloud, then He also hears what is said in secret.’ Thereupon Allah, the Exalted, revealed the verse: ‘You did not conceal yourselves lest your hearing, your sight, and your skins should bear witness against you.’”^[1]

¹⁰⁸They wish to hide from the people but not from Allah. Yet, Allah is with them when they plot in the night that which He does not accept of word/decision. And Allah encompasses what they do.

(Nisa/108)

Verse 24:

²⁴And if they continue on the belief of associating others with Allah and denial while they insist, then the fire is the residence for them. And even if they try to make excuse, they are not the ones whose excuse will be accepted.

This verse states that the dwelling of those who persist in shirk and denial is the Fire. Whatever they do, there is no remedy.

The phrase “Now, if they persevere” addresses the polytheists and means “if they persist in shirk, disbelief, and denial.” We often think of patience as a believer’s quality; however, patience simply means steadfast endurance—whether in good or in evil.

A similar verse appears in Surah al-Baqarah:

¹⁷⁴Surely, those who conceal what Allah has revealed of the book and sell that which they conceal for a price; they will consume into their bellies nothing but fire. And on the day of Qiyamat [Resurrection], Allah will not speak to them nor purify them and there will be a painful punishment for them.

¹⁷⁵They are the ones who have purchased going astray for the righteous path and punishment for forgiveness. How enduring they are against the fire!

(Al-Baqarah/174,175)

Verse 25:

This verse explains the core reasons those who enter Hell end up there. Despite God’s clear warnings, they followed the enticements and suggestions of Iblīs and corrupt companions; they came to see evil as good; and they refused to heed God’s messages. Whatever they did, they did without measure, without weighing consequences, and without thoughtful reflection.

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

(Zuhruf/36, 37)

People’s getting rid of these “karîn” depends on this:

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

(Sad/82, 83)

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

(Isra/63- 65)

The “Word” in the verse—“the Word long operative regarding the nations before them”—is God’s established decree: “I will surely fill Hell with humankind and jinn, all together.” Further details on this were provided earlier in the analyses of Surahs Qāf and Yā-Sīn.

Verse 26:

This verse speaks about the polytheists and their stance toward the Qur’an—people who could not tolerate others being moved by it and becoming Muslim. Aware of the Qur’an’s compelling power—its perfection in both form and meaning, and its ability to guide listeners and open their minds—they schemed to keep people away from it. They knew that if the Qur’an were heard and understood, their rule would surely end. So wherever it was recited, they resolved to drown it out and block comprehension with superstitions and fables, whistling and clapping, shouting and heckling, reciting spurious poetry, spreading falsehoods, and creating a general uproar.

Notably, these troublemakers took their stand not against the Messenger himself but against the Qur’an, recognizing that this religion belongs to Allah and not to any individual.

In response to this hostile posture toward the Qur’an, believers should hasten to listen attentively to Allah’s words so they can understand them well.

²⁰⁴And when the Qur’an is learnt and taught for you to be spared, heed immediately and keep silent.

(A’raf/204)

Verses 27, 28:

²⁸This is the recompense of the enemies of Allah; the fire. For them will be therein is the home of eternity as a recompense for they were those who consciously denied Our Ayat.

In these verses, the polytheists are threatened in unmistakable terms—meant to deter them from disbelief. The text makes clear that they will face severe punishment because, out of sheer spite, they knowingly rejected Allah’s signs. Read together with the previous verse, the warning means: the core reason for their harsh punishment is that they used every possible means to block people from the right path. Their retribution will match the gravity of their worst deeds. As enemies of Allah, they will dwell in Hell forever. There are other verses that mention the enemies of Allah:

⁹⁸Whoever is an enemy to Allah, His angels, messengers, Gabriel/the Qur’an, Michael/Muhammad the Messenger, let them die of their grudge and grief”. –Surely, because of this, Allah is an enemy to the infidels; those who consciously deny His divinity and the fact that He is Rabb.-

Al-Baqarah/98)

¹O you who have believed! If you have come out to strive in My path and to obtain my acceptance, do not take as your familiars who help, guide, protect/make governors those who are enemies to Me and you, giving them love/concealing love for them while they consciously deny/disbelieve in that which comes to you from the truth. They drive you and the Messenger out of your lands because you believe in Allah Who is your Rabb. Yet, I am the One Who knows best that which you conceal and that which you disclose. And whoever does this among you, then he has certainly gone astray from the soundness of the path.

²Should they seize you, they will become your enemies and they will extend their hands and tongues to you with evil. And they wish that you would “disbelieve; consciously deny/disbelieve in the divinity of Allah and the fact that He is Rabb”.

(Mumtehinah/1, 2)

(Al-Fussilat/40)

Verse 29:

It is clear from this verse that, on the Day of Judgment, those in a wretched state will want to seize those who led them astray—trampling them underfoot and demanding they suffer even harsher torment than themselves. The expression “ins–jinn” here refers to enemies both known and unknown, seen and unseen. Similar phrasing appears earlier in the surahs al-Nās and al-An‘ām. (Nas/1-6) (An’am/112, 113):

The message of the verse in question was given in detail earlier in Surah A’raf and Nahl (A’raf/38) (Nahl/88).

Verses 30 – 32:

^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”.

It is common in the Qur’an to present the states of unbelievers and believers one after the other. In this passage, believers are encouraged and consoled, with glad tidings of the noble station they will attain in the Hereafter. Therefore, they should neither fear nor grieve. Angels will support them both in this world and in the Hereafter, and they will enter the promised Paradise. Everything they desire will be there for them as a gift from Allah, and Allah will forgive their mistakes.

The phrase “angels descending” in the verse (“…harbinger āyāt continuously descend upon them…”) means that the verses of the Qur’an are continually present in the believers’ consciousness—that the Qur’anic verses remain alive in their minds. The Qur’an’s verses bring good news; those in this state recall their Lord’s glad tidings and rejoice. These blessings in the Qur’an belong to those who are rightly guided and acknowledge no lord besides Allah. It is not necessary that they previously memorized them; rather, our Lord reminds, teaches, and motivates them at that very moment. For example:

^155,156And surely, We will surely weaken/test you with something of fear, hunger and loss of wealth, lives and crops. Give the tidings to those who are patient and who say: “We surely belong to Allah and will return only to Him; We will implement only His principles” when a disaster comes to them!

(Al-Baqarah/155, 156)

These verses give morale to all people in distress.

^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)

As the subject of angels and their descent has already been dealt with in the analysis of Surat al-Qadr, we recommend reading the details there.

^123-127And surely, Allah helped you at Badr when you were weak so you might repay for the blessings you are given: When you said to the people: “Is it not sufficient for you that Allah has helped you with three thousand harbinger Ayat that have been sent down?”. If you have patience and enter under the guardianship of Allah, your Rabb will indeed support you. And should they come upon you suddenly, your Rabb will help you with five thousand harbinger Ayat that are marked/that train/that are sent. And Allah made it only to give you good tidings and your hearts may be assured. And this help comes 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 so Allah may eradicate or devastate a section of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb so they may turn back as losers. Therefore, enter under the guardianship of Allah.

(Al-Imran/123- 127)

See also Tawbah /25-26,40 and Ahzab/9 for the help of angels.

⁵⁷Only for them will be the fruits. They will have all they wish.

(Ya Sin/57)

⁹No doubt that those who believe and do amendatory deeds; their Rabb guides them because of their faith. In Jannah [Heaven/Paradise] with abundant blessings, rivers will flow underneath them.

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

(Yunus/9, 10)

¹⁹⁸But as for those who have entered under the guardianship of their Rabb, as a convenience from Allah, there will be gardens of Jannah [Heaven/Paradise] underneath of which rivers flow, wherein they will abide eternally. And what is with Allah is better for “the righteous people”.

(Al-Imran/198)

Verses 33, 34:

These verses explain why those who say, “Our Lord is Allah,” and then remain steadfast are worthy of the blessings they receive. After encouragement and the glad tidings of Paradise, believers are urged and advised to persevere in Islam:

³⁴And who else is better in speech than the one who invites to Allah, does righteous deeds and says: “I am among the Muslims”?

The verse leaves the answer to us—clearly: “No one.”

To grasp its force, remember the Meccan context. When this verse was revealed, the Meccan polytheists were raging and doing everything in their power to crush the believers. In those days, to stand up publicly, call to Allah, and declare “I am a Muslim” required extraordinary courage—more perilous, in effect, than stepping into an arena before rabid gladiators or hungry lions.

It is also clear from the verse that the caller’s invitation is to Allah—not to himself, not to his own fancies. The propaganda must be for Allah and for the Qur’an.

¹⁰⁸Say: “This is my path; I invite you to Allah as a requirement of reason, knowledge and common sense. I and those who follow me… And purified is Allah. And I am not among those who associate others with Allah”.

(Yusuf/108)

In verse 34 the Messenger of Allah is instructed: “Good and evil are not equal. Repel evil with what is best.” Here, both goodness and evil are presented as having degrees, and the command is to counter evil with the highest form of good.

Applied to this passage’s context:
“Good” refers to the Prophet’s call to true religion, his patience in the face of the disbelievers’ ignorance, his refusal to seek revenge, and his choice not to dignify their behavior with attention. “Evil” refers to the polytheists’ claims—“Our hearts are veiled against what you call us to; there is heaviness in our ears; a barrier stands between us and you. So do what you will; we are doing as we will”—and their tactic, “Do not listen to this Qur’an; drown it out with nonsense so that you may prevail.”

Thus the Prophet is told: confront their inconsistency and ignorance in the most excellent way. Do not answer with anger, severity, or hatred. Do not harm or torment them—so that, confronted with your best conduct, they may feel shame and come to their senses.

Our Lord has not deemed rudeness or harshness fitting toward any human being—even toward these hard-eyed aggressors.

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

¹²⁶And if you are to punish, punish with an equivalent of that with which you have been punished. And if you have patience, it is definitely better for those who have patience.

(Nahl/125, 126)

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

(Al-Imran/159)

⁴⁵And We ordained for them in the Torah, a self for a self, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth. And for wounds is retribution. But whoever gives up his right of retribution, this becomes an expiation for him. And whoever does not judge by that which Allah has revealed; then they are the ones who do wrong; act against their own good.

(Maide/45)

And Shura/40, Al-Imran/134, Furqan/72, Tangabun/14, Nur/22, Ma’ida/100.

In the closing of verse 34 we learn: “Then the one between whom and you was enmity will be as if he were a close, warm friend.” This is the fruit of repelling evil with good. Meeting even the worst, most unkind behavior with kindness and forgiveness can soften the bitterest foe into a loyal ally.

History offers many examples. In early Islamic history, slanderers, prisoners of war, and would-be assassins were often pardoned in this spirit, with striking results.

Muqātil b. Sulaymān, one of the earliest exegetes, reports that these verses concerned Abū Sufyān b. Ḥarb: “At first he persecuted the Prophet (pbuh) and was his enemy, but later—through the kinship bond created when the Prophet married his daughter Umm Ḥabībah—he became close. He then embraced Islam and, within Islam, became a close friend through that kinship.”

However, these verses were revealed before the Hijrah, whereas Abū Sufyān did not become Muslim until the conquest of Mecca.

^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/21- 24)

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

(Al-Imran/103)

Verse 35:

³⁵Only those who are patient are granted this mature behavior, only the one who has a great share is granted it.

The refined conduct commanded to the Messenger of Allah—and, through him, to the believers—in the previous verse is here described as a standard beyond the reach of ordinary people. It is attainable only for those who are “patient” and “endowed with a great share.” This is because a person will encounter many inner and outer obstacles when striving to act as our Lord commands. Only the patient—those granted a lofty portion and high rank—can overcome these hurdles and succeed in mature conduct: bearing wrongs, enduring hardship, restraining anger, and renouncing revenge.

Verse 36:

³⁶If an evil thought coming from satan pokes you, then seek refuge in Allah immediately. Indeed, He is the One Who hears best, knows the most.

This verse identifies the obstacles you’ll face in pursuing that demanding task: responding with maturity and virtue—choosing forgiveness and forbearance over anger, hatred, and revenge. The moment a person leans toward such conduct, the ego, social pressures, and the inner adversary called Satan work to derail it; one is pushed away from mature virtue and constantly provoked, from within and without, to do the opposite.

A closer look at this psychological process shows how the satanic mechanism operates when you try to act nobly toward an enemy or rival. As soon as you resist anger and revenge, Iblis stirs certain impulses and whispers: “See how he defies you? Will you let your pride be trampled? You’re the strong one—no one can humble you! Punish the guilty—hang or behead if you must. If you don’t make him pay, he’ll grow bolder. Crush him so he never harms you again!” With such provocations, he seeks to turn you from virtue.

Our Lord urges us to recognize this mechanism and warns: “Do not follow Satan!” In line with this, He teaches the safeguards we must adopt against such satanic temptation.

⁹⁶Repel evil by that which is best. We know very well that which they ascribe.

^97,98And say: “My Rabb! I seek refuge in You from the incitements of the devils! And my Rabb! I seek refuge in You from that they would be present with me as well.”.

(Al-Mu’minun/96- 98)

TAKING REFUGE IN ALLAH FROM SATAN:

Seeking refuge in Allah from Shaytan is not merely uttering, “A‘ūdhu billāhi mina sh-shayṭāni r-rajīm [I seek refuge in Allah from the expelled Shaytan / O Allah, I seek refuge in You from Shaytan—protect me from him].”

To seek refuge in Allah from Shaytan means:

Immediately weighing the thoughts and actions that evil types and forces try to impose on us against the scales of the Qur’an sent by Allah.
Treating the poisons Shaytan injects into our minds and ideas with the antidote Allah provides in the Qur’an.
Learning the truth from Allah and shutting the door to Shaytan’s misguidance.
Clinging to the Qur’an at once and resolving problems by it—just as a ship caught in a storm heads straight for harbor. (And note: these problems are not solved by reciting the Qur’an without understanding it.)

There are many contemporary forms of satanic mischief. They enter people’s lives in numerous ways. One telling example:

For centuries, religious yet uninformed people have been told: “If you perform such-and-such number of rak‘ahs and recite such-and-such number of beads on this blessed night, all your sins will be forgiven and you will enter Paradise!”

At first glance, people like such promises—they seem convenient. Shaytan (Iblis), who has acted as a person’s qarīn since birth, seizes on this proposal, triggers a crude line of thought, and “beautifies” the idea of attaining Paradise cheaply through these easy acts. Thus a person faces temptations from both human devils—who promise Paradise by ways other than what Allah has revealed—and the Iblis within, who makes that way seem alluring. It is from these and similar delusions that our Lord commands us to seek refuge. And, as the wording of the verse shows, this refuge is not verbal. The verse does not say “Say: I seek refuge in Allah,” but rather, “Seek refuge in Allah!”

So—as noted above—our duty is to submit ourselves to Allah’s words alone. In the example given, if a person truly seeks refuge in Allah by asking, “My Lord, what is the price of Paradise?”, he will find the answer in the Qur’an: the price is piety, being among the righteous, and selling one’s wealth and life to Allah. With that, he can save himself from the mischief of the lying devils who made that offer and from the Iblis within his mind.

In sum: a person must use reason and take refuge in Allah and His Book to guard against devils who ceaselessly whisper such lies—so as not to fall into error like Adam and his wife.

Verse 37, 38:

³⁷And the night and the day and the sun and the moon are among His evidences/signs. Do not submit to the sun and the moon. And if you worship only Allah, submit to Allah Who formed them.

³⁸If they act arrogantly despite this, let them know that those who know their Rabb well always purify Allah for Him from deficiencies and they never become weary.

In these verses, those who are able to use their intellect are reminded of Allah’s signs in the universe and are asked to recognize Allah based on these signs. It is not an ordinary power that created the night, the day, the sun and the moon:

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

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

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

dispersing of every moving creatures on the earth,

directing of the winds,

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

(Al-Baqarah/164)

At the end of verse 37, Allah forbids prostrating to these signs—the sun and the moon—saying, “If you worship Allah alone, then prostrate to the One who created them.” That is: worship Allah, who set them in precise order and subjected them to His command.

In verse 38—“Those who are with your Lord glorify Him by night and by day, and they never grow weary”—the phrase “those who are with your Lord” can be understood as referring to the learned. People of knowledge neither commit shirk nor hold back from worshipping Allah.

ON THE ARABS’ WORSHIP OF THE SUN AND MOON

These verses make clear that, alongside idol-worship and the deification of humans, some polytheists also worshipped the sun and the moon. This is the earliest mention of such a practice among the Arabs. It indicates that, when the Qur’an was revealed, there were people in and around Mecca who prostrated to these two celestial bodies. Histories of religion note that sun- and moon-worship were prevalent in Yemen, Egypt, and Iraq—suggesting that migrants from those regions who venerated the sun and moon had settled in Mecca. Indeed, Mecca at that time had individuals named “ʿAbd al-Shams” (servant of the Sun); one of the ancestors of the Umayyads bore that very name.

Verse 39:

In this verse, our Lord draws people’s attention to another verse that is taking place right in front of their eyes, asking them to believe in the reality of the resurrection of the dead.

The expression “خاشعةhashiaten [bowed down]” in the verse means to acknowledge one’s weakness, one’s smallness before Allah. Therefore, this is an artistic expression used to describe the state of the earth when it is deprived of rain and plants. In literature, this art is called simile.

Verse 40:

After pointing to His signs on earth that prove He will resurrect the dead, this verse declares that He is not unaware of those who refuse to take heed and persist in disbelief, and that He will surely hold them to account—a clear warning.

The phrase “Indeed, those who deviate concerning Our signs are not hidden from Us” can be read in two scopes:

a) Narrowly, within this passage: those who block people from listening to the Qur’an—whistling, clapping, chattering, making noise during its recitation—and those who tamper with its measured recitation and attempt to distort its original wording.
b) Generally: those who lie about Allah’s signs and obstinately dispute them.

“Do whatever you wish! Surely He is the All-Seeing of what you do” is an ominous imperative: act as you like—now that you know the two outcomes are not equal—your recompense is inevitable.

Verses 41, 42:

These verses expose yet another form of resistance to Allah’s signs. The Qur’an was revealed by Allah—Exalted, Just, and Praiseworthy. It is an unassailable book to which falsehood cannot draw near from any direction; therefore, its triumph is assured. The polytheists should grasp this well.

In verse 41, the predicate is ellipsed. It may be understood as “they will perish,” “they will be punished,” or—guided by the next verse—“for him is a harsh, cheerless life; and on the Day of Resurrection We will raise him blind and punish him.”

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

(Ta Ha/124-126)

In this verse, the Qur’an is described as “a mighty, invincible Book to which falsehood cannot come—neither from before it nor from behind it.” In other words: nothing the Qur’an affirms as true is false, and nothing it rejects as false is true. It can neither be diminished nor augmented; its contents cannot be overturned or disproved. Thus, whatever the Qur’an declares—whether in creed, ethics, economics, politics, law, civilization, or any other field—is absolutely true. However many people may strive, they cannot establish the contrary. Nor does it ever become outdated or lose validity with the passage of time.

Verse 43:

⁴³Nothing is said to you except what was said to the messengers before you. Indeed, your Rabb is possessor of forgiveness and possessor of a painful punishment.

After affirming that Allah stands behind the Qur’an—and that the Qur’an is a supreme book that cannot be overcome, destroyed, or refuted—this verse both consoles the Messenger of Allah and leaves an open door for the polytheists to correct their course. It then warns that those who do not seize this opportunity will be punished with a painful torment. The consolation given to the Messenger of Allah is that he should remain patient in the face of his people’s persecution and not be distressed by those who are hostile to the Qur’an.

The verse can be understood in three complementary ways:

“The words your people’s unbelievers hurl at you are like the hurtful words previous disbelieving communities spoke to their messengers and against the scriptures sent to them. Your Lord grants forgiveness to those who stand upon the truth, and a painful punishment to those who stand upon falsehood. Therefore, entrust the matter to Allah and devote yourself to the call and proclamation you have been commanded to carry out.” (See also An‘am/34, A‘raf/109, Dhariyat/39, Isra/47, Hijr/6, 7.)
“Allah addresses you just as He addressed His other messengers: He has commanded you—and all of them—to be patient in the face of your people’s foolishness. Those who obey Him should hope in Him; those who rebel against Him should fear Him.”
“The principles and duties revealed to you are the very same principles and duties given to the messengers before you. In matters of tawhid there is no difference between the new Shari‘ah and the earlier ones. What you call them to is exactly what earlier messengers called their peoples to; therefore, their disbelief in you has no standing.”

^163-165No doubt that We have revealed to you as We revealed to Noah and all prophets after him. We revealed to Abraham, Ishmael, Isaac, Jacob, their grandsons, Jesus, Job, Jonas, Aaron and Solomon, the messengers about whom We have mentioned to you, the messengers about whom We have not mentioned to you as warners and harbingers so the people might not have any evidence against Allah after the messengers. And We gave David the Psalms. And Allah spoke to Moses/hurt him, made him go through many distress. And Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

(Nisa/163-165)

^18,19Indeed, this recipe of salvation was in the former scriptures; scriptures of Abraham and Moses.

(A’la/18, 19)

³⁶Or has he not been informed of what was in the scriptures of Moses? ³⁷And of the scriptures of loyal Abraham;

(Najm/36, 37)

¹³Allah has made a way of life that of the religion which He gave Noah as a liability, what We have revealed to you and that which We gave to Abraham, Moses and Jesus as a liability: “Implement the religion, establish it and do not be divided in it”. That to which you invite them has been difficult for those who associate others with Allah. Allah chooses whomever He wills for Himself and guides whoever turns with sincerity to that to which is invited.

(Shura/13)

Verse 44:

In this verse, the reason the Qur’an was revealed in Arabic is stated, and it is declared to be guidance and healing for humankind.

According to classical sources, the verse came down when the disbelievers demanded that the Qur’an be revealed in a foreign language to counter it. The plain wording of the verse indicates such a context.

In the minds of the Meccan polytheists, the argument was: “Since Arabic is your mother tongue, your reciting eloquent Arabic is not a feat that proves revelation from Allah. But if you were to speak eloquently in a foreign language, then we would regard it as a miracle from Allah—if you suddenly began speaking fluent Persian or Greek, we would say, ‘This is a miracle.’”

In response to this line of thinking, the verse conveys that they would then produce excuses such as: “Look—an Arab prophet has been sent, yet he speaks a foreign language. Neither he nor his people understand what he’s saying. How can a foreign message be revealed to an Arab audience that will not understand it?”

This issue is addressed in many verses from various angles:

^198,199And even if We had sent down the explicit book to anyone from the foreigners/those who do not speak Arabic and he had recited it to them, they would not have been the ones to believe in it.

(Shu’ara/198, 199)

¹⁷¹And the example of some of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb is like the one who shouts as shepherds/crows at that which do not hear but a call or shout; they are deaf, dumb and blind. Therefore, they do not reason either.

(Al-Baqara/171)

⁴And We sent them every messenger only with the language of his people so he might make clear. Then Allah leads astray whomever He wills/whoever wills and He guides whomever He wills/whoever wills to the righteous path. And He is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

(Ibrahim/4)

THE HEALING OF THE QUR’AN

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

(Isra/82)

⁵⁷O mankind! There has come to you from your Rabb a reminder, a cure for what is within the chests, a guidance and a mercy for the believers.

(Yunus/57)

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

(Shura/52,53)

The expression in verse 44—“they are addressed from a distant place”—derives from an Arabic idiom. It is said of someone who fails to understand a representation [example]. According to linguists, one who grasps a matter well is told, “You understand from nearby,” whereas one who does not is told, “You are like someone addressed from afar.” In other words, such a person is likened to someone who cannot hear or comprehend because the address comes from a distance.

Verse 45:

This verse provides a precedent for objections raised against the Qur’an: the case of Moses and the Book he brought. People differed regarding his revelations—some believed, others denied. Some branded those revelations as sorcery, while others dismissed them as lies. The Qur’an itself details this dispute.

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

(Hud/12)

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

(Al-Baqarah/213)

⁵³The messengers; We have favored some of them over others. Some of them are the ones whom Allah talked to unilaterally/wounded, put under distress and favored in degrees. And We gave clear evidences to Jesus, son of Mary, and rendered him strong with the Wahy [Revelation] of Allah. If Allah had willed, those who succeeded them would not have killed each other after the clear messages had come to them. But they differed and some of them believed and some disbelieved;consciously denied the divinity of Allah and the fact that He is Rabb. And if Allah had willed, they would not have killed each other. But Allah does what He intends.

(Al-Baqarah/253)

The Qur’an came down to settle these disputes:

⁶⁴And We have revealed the Qur’an to you, only so that you may make clear for them that over which they have differed and as a guidance, a mercy for a people who will believe.

(Nahl/64)

And Maryam/34, Nahl/ 39, Niml/ 76, Zumar/ 3, 46, Zuhruf/ 64.

The final clause of the verse, “And surely they are in doubtful doubt [inadequate knowledge] about it [the Qur’an]” — indicates that the polytheists have not studied the Qur’an properly and lack adequate understanding of it. In other words, had they possessed sufficient knowledge of the Qur’an, they would not have persisted in their obstinacy.

The phrase, “If it were not for the Word of your Lord that has already passed,” refers to Allah’s established principle of postponing the punishment of the guilty to the Hereafter.

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

(Ibrahim/ 42, 43)

^6-8So, turn away from them. The day when the Caller will call them to an unknown/odd thing, on that day they will emerge from their graves running fast to that inviter with their eyes humbled. As if they are locusts spreading. Those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb will say: “This is a difficult day”.

(Qamar/6-8)

³⁵Then have patience as did those of determination among the messengers! Do not haste for them. On the day when they see that which was promised to them, it will be as though they had remained in the world only an hour of a day. This is a conveyance. So, will any except the people of those who go astray from the righteous path be manipulated/destroyed?!

(Ahqaf/35)

Verse 46:

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

In this verse—after detailing the ignorance and indifference of the polytheists and their negative stance toward the Qur’an and the Messenger despite every positive approach shown to them—a general principle is stated: “Whoever does righteous deeds does so for himself; and whoever does evil, it is against himself. And your Lord is never unjust to the servants.”

The message is: Allah has no need of anyone’s obedience. Whoever obeys will have a reward; whoever does evil will face its consequence.

The clause “And your Lord is not the One Who treats the servants unjustly at all” employs categorical negation (nafy) in the perfect, indicating that injustice—whether minor or major—is utterly impossible for Allah. He does not punish anyone without a sin on his part. He does not waste people’s good deeds, and He punishes only after proof has been established against a person and after He has sent a messenger. Indeed, His calling all servants to account publicly on the Day of Judgment is precisely to show that He does not wrong anyone in the slightest (Yunus/44).

Verses 47, 48:

⁴⁸Those whom they used to worship before will depart from them and vanish. They will understand very well that there is no place of escape for themselves.

These verses affirm that only Allah knows when the Day of Judgment will occur; nothing happens beyond His knowledge, and He is aware of even the smallest details. Therefore, no one should drift into heedlessness and live without regard for Him. The passage closes with vivid scenes showing those who fell into such heedlessness and committed shirk—and the misery that awaits them on that Day.

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)

⁴²They ask you about the hour of Qiyamat [Resurrection]; when will it occur?

⁴³What knowledge is with you to tell them about it?

⁴⁴Its finality belongs only to your Rabb.

(An-Nāziʿāt/42- 44)

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

(Ahzab/ 63, 73)

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

(Ta Ha/15)

And A’raf/187, al-An’am/59, al-Fatir/11 and al-Qahf/53.

All these verses are intended to condemn and frighten the polytheists into renouncing polytheism.

Verses 49 – 51:

⁴⁹Man in not weary of supplication for good but when an evil touches him, he is hopeless and despairing.

⁵⁰And if We make him taste a mercy from Us after an adversity which has touched him, he will definitely say: “This is my right. And I do not think that the moment of Qiyamat [Resurrection] will come. And if I should be returned to my Rabb, surely there will be the best for me with Him”. This is why We will indeed inform the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb about what they did and We will surely make them taste a harsh punishment.

⁵¹And when We bestow favor upon man, he keeps his distance and turns away. But when an evil touches him, he is full of extensive supplication; he calls and invokes.

In these verses, the general character of human beings is brought to light—their psychological traits such as attachment to wealth, status, and authority; ingratitude and lack of kindness; falling into despair in adversity and becoming spoiled when relief arrives. We have already encountered many verses on this subject, and to better understand the human psyche it is helpful to recall a few of them

²³And We will prevent whatever deeds those who did not expect to meet Us have done and will convert into scattered dust particles.

(Furqan/23)

^38,39And there are evidences/signs in Moses. Once We sent him to Pharaoh with an explicit proof but Pharaoh turned away with his army and all his sources of power. And he said: “This is a magician, a person who is supported by secret forces/is a madman”.

(Dhariyat/39)

¹²And when affliction touches man, he definitely calls upon Us while lying on his side, sitting, standing. And when We remove his affliction from him, he continues as if he had never called upon Us for that affliction that touched him. Thus has been made pleasing for those who show the truth incomplete.

(Yûnus/12)

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

^9-11And if We make those other than who have patience and do amendatory deeds – those are the ones for whom the forgiveness and the greatest reward are – taste a mercy from Us and then take it back, then they are indeed desperate, very ungrateful. And if We make him taste happiness after sadness has touched him, he definitely says: “Evil has left me”. Indeed, he is the one who is spoiled and arrogant.

(Hud/9-11)

^19-21Indeed, human was formed weak and ill-tempered; he bemoans when evil touches him. But, when good touches him/he is made wealthy, he prevents even a little help.

(Maʿarij/19- 21)

^35,36And this man entered his vineyard while he was treating himself unjustly: “I do not think that this will ever perish. And I do not think that the Hour will come. And even if I would assume that I was taken to my Rabb, I would certainly find a better consequence than this”.

(Qahf/35,36)

Verses 52, 53:

⁵²Say: “Have you ever thought? If the Qur’an is from Allah and you concealed this truth… Who could be more astray than the one who is in distant opposition?”.

⁵³We will show them Our evidences/signs in other worlds and within themselves until it becomes clear that it is the truth. Is it not sufficient that your Rabb is witness over all things?

In the preceding verses, the core traits of humankind—selfishness, greed, and hypocrisy—were highlighted. It was explained that humans are created with a changeable nature: when they perceive strength in themselves, they grow arrogant and conceited; when they perceive weakness, they lapse into helplessness and sloth.

In these verses, yet another warning is issued to those who persist in refusing to acknowledge the Qur’an despite all these explanations. According to this warning, the truth of the Qur’an will be manifested and proven through miracles from the realm of light and from the world—that is, from both the heavenly and the earthly realms.

^20,21there are many evidences/signs on the earth and within yourselves for those who will certainly believe. Do you still not see?

²²Your provision/the One Who provides for you and that which you are promised is in the heavens/universe.

(Dhariyat/20-22)

The miracles alluded to in the verse are treated quite superficially in classical sources. Almost all of them take the outward sense to be the conquest of Mecca, and the broader sense to be the spread of Islam beyond Mecca.

However, the verse clearly indicates that the Qur’an establishes itself as the true Book through signs both within the human being and throughout the surrounding cosmos. Today we clearly see that the Qur’an points us to countless “miracles” in the human body and in the universe. Some of these have been noted in this study. The fact that such realities were referenced in the Qur’an fifteen centuries ago is evidence that it is Allah’s revelation, not a human compilation.

As of 2008, examples of these signs in both the inner and outer realms include:

INNER SIGNS (WITHIN THE HUMAN SELF)

The existence of protective cells in every human being; being created in pairs; semen as a mixture; sex determination; implantation on the wall of the womb; the “chewed-lump” stage; bones forming and then being clothed with flesh; creation within “three layers of darkness”…

OUTER SIGNS (ON THE HORIZONS)

The continuous expansion of the universe; creation from nothing; the universe’s gaseous phase; perfect orbits; the sun’s course; the difference between the sun and the moon; the moon’s orbit; layers of the sky; layers of the earth; the sky’s protective function; the sky’s reversals; the sky raised without pillars; the earth’s geoid form (like an ostrich egg: spherical yet not a perfect sphere, flattened at the poles); the dimensions of the earth and of space; polar flattening due to rotation; the earth’s rotation; inoculating winds; the measured quantity of rain; the water cycle; mountains like stakes; the formation of oil; respiration and photosynthesis; the difficulty of ascending to the sky; maleness and femaleness in plants…

These biological, physical, and cosmic phenomena were unknown at the time of the Qur’an’s revelation. Thus the inclusion of such realities, later uncovered by science, is a clear and powerful proof that the Qur’an is the true Book from Allah.

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

(Nisa/166)

^91-93Say: “I have been commanded to worship only Rabb of Mecca, Who is the owner of all and Who made here untouchable. And I have been commended to be a Muslim and to recite and follow the Qur’an. Whoever follows the righteous path he is guided, will follow the righteous path only for himself; and whoever goes astray; ‘I am only of the warners.’ And all praise is to Allah; no one else may be praised. He will show you His Ayat/evidences/signs and you will know them”.

– And your Rabb is not unaware of what you do. –

(Naml/93)

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

(Ankabut/51)

Verse 54:

⁵⁴Open your eyes! Indeed they are in doubt about meeting with their Rabb. Open your eyes! Surely Allah is the One Who encompasses all things.

In this last verse of the Surah, it is pointed out that the polytheists are in doubt that they will be resurrected after death and that they will give an account to Allah, and it is warned that Allah controls everything with His knowledge and power and that every move of the polytheists is recorded. So none of them will be able to escape Allah.

Allah knows best what is true.

^[1] (Razi; al Mefatihu’l Gayb; Kurtubi, al Jami’li Ahkami’l Qur’an)