62. SURAH SHURA – Presentation of Islam and Quran

INTRODUCTION

Named after the word “شورى Shura” in verse 38, this surah is believed to have been revealed in Mecca. It was revealed after Surah Fussilat, and the committee of arrangement placed it as the 62nd chapter. Some sources state that verses 24–27 and 39–40 are Medinan.

The surah focuses on the themes of tawhid (oneness of God) and prophethood. It condemns the beliefs and understandings of the polytheists, emphasizes the unity of divine revelation—the oneness between what was revealed to Muhammad (pbuh) and what was revealed to the previous messengers—and explains that the disputes among the People of the Book [Jews and Christians] arise from jealousy and rivalry driven by their own interests.

The surah praises those who believe and do righteous deeds, encourages steadfastness upon the truth, and—as in every surah—draws attention to the signs of Allah in the universe.

The meaning of the verses:

^1,2Ha/8, Mim/40, Ayn/70, Sin/60, Qaf/100.

³Thus reveals 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 to you and those before you.

⁴That which is in the heavens/universe and the earth belongs only to Him. He is the most sublime, the grand.

⁵The heavens/universe almost break from above them. Yet all forces; the Ayat of the Qur’an purify from deficiencies with the praise of their Rabb and ask forgiveness for those who are on the earth. Open your eyes! Surely, Allah is very forgiving, very merciful.

⁶And those who take familiars who help, guide, protect from among those that are inferior to Him; Allah records that upon which they do. And you are not the one who arranges all living-non living creatures pursuant to a schedule and implements this schedule by supporting, maintaining it, upon them.

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

A group will be in Jannah [Heaven/Paradise] and a group will be in Jahannah [Hell].

⁸And if Allah had willed, He would have made them one community with a leader. But He admits whomever wills into His mercy. And those who do wrong; act against their own good by associating others with Allah are the ones for whom will not be a familiar who protects, guides nor a helper.

⁹Or do they accept some familiars who help, guide, protect from among those that are inferior to Him? It is Allah Who is the familiar Who helps, guides, protects. And it is He Who resurrects the dead and He is the One Who is competent over everything. ¹¹He is the One Who is the creator of the heavens/universe and the earth from nothing. He created spouses from yourselves and pairs from the cattle for you. He produces and multiplies you in this system. There is nothing like Him. And He is the One Who hears best, sees best. ¹²Keys to the heavens/universe and the earth belong only to Him. He extends provision for whom He wills and manages it. Indeed, He is the One Who knows all best.

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.

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

^15,10Therefore, you, invite and be righteous as you have been commanded. Do not follow their vain, transitory desires and say: “I have believed in what Allah sent down from the book and I have been commanded to fulfill justice among you. Allah is our Rabb and your Rabb as well. What we do belongs only to us and what you do belongs only to you. There is no need for an evidence between you and us. Allah will gather us. And only to Him is the return. And for anything over which you disagree; its judgment belongs to Allah. This is my Rabb, Allah. I have relied only on Him and I turn only to Him”.

¹⁶And those who argue about Allah after being responded; their evidences have been made invalid with their Rabb. And upon them is a displeasure, a severe punishment will be for them as well.

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

¹⁸Those who do not believe in it want that Qiyamat [Resurrection] should come soon. But those who believe shake with fear of it and they know that it is the truth. Know well that those who dispute about the moment of Qiyamat [Resurrection] are in an irrevocable astray.

¹⁹Allah is the One Who gives much bounties to His servants. He provides for whomever He wills/whoever wills. And He is the One Who is competent over everything, the most exalted, the most powerful, the most honorable, the invincible/the subduer.

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

²¹Or do they have partners who validate for themselves that which Allah has not consented in the religion? But if not for the “Word of Judgment”, it would definitely have been concluded between them. And surely those who do wrong; act against their own good by associating others with Allah are the ones for whom a painful punishment will be.

²²And you will see those who do wrong; act against their own good by associating others with Allah fearful for what they earned when it befalls them. Those who have believed and done amendatory deeds, will be in the gardens of Jannah [Heaven/Paradise]. There will be whatever they desire with their Rabb. This is what is the great bounty.

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

²⁴Or do they say: “He has invented a lie about Allah”? Then, if Allah willed, He would seal your heart as well; eliminate the falsehood and fulfill the truth with His words. Indeed, He is the One Who knows very well that which is within hearts.

²⁵And He accepts the repentance of His servants, pardons of evil and knows what you do.

²⁶And He responds to those who have believed and do amendatory deeds and gives to them more from His bounty. But the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb, a severe punishment will be for them.

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

²⁸And it is He Who sends down the rain and spreads His mercy after the people have despaired. And He is the One Who is praiseworthy, is the familiar Who helps, guides, protects.

²⁹And of His evidences/signs are the formation of the heavens/universe, the earth and that He has dispersed of every kind of living creature in the heavens/universe and on the earth; from the smallest to the largest. And He is the One Who is competent for gathering them all when He wills.

³⁰And whatever hits you of disaster is for what you have earned with your own hands. And He pardons many of them.

³¹And you will not incapacitate on the earth. And you do not have any familiar from among those that are inferior to Allah nor any protector.

^32,35And among His evidences/signs are what sail in the sea like mountains. If He willed, He would still the wind so the ships which sail would remain motionless on the surface of the sea. Surely, there are many evidences/signs in this for those who have much patience and repay much for what they are given. Or Allah manipulates/destroys those ships for that which they have earned. And He forgives many of them. And those who dispute concerning Our Ayat/evidences/signs know that there is no place of escape for them.

^36,39And whatever thing you have been given is the enjoyment of the simple worldly life. Only a temporary benefit of the worldly life. But what is with Allah [blessings, rewards] is better and more lasting for;

those who have believed and rely only on their Rabb,

and those who avoid major of wasting their time/delaying the good/being reluctant for the good/harming and immorality and those who forgive when something they are not pleased with is done,

and those who respond to the call of their Rabb, establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], whose affair is to “mutually find and agree upon the best conclusion of the matter” among themselves, those who spend from that which We have provided for them for the cause of Allah/provide sustenance first for their relatives then others,

and those who help each other when injustice and assault hits them.

⁴⁰And the recompense of an evil deed is an evil one like it. But whoever pardons and amends, his reward is from Allah. Surely, He does not like those who do wrong; act against their own good by associating others with Himself.

⁴¹And whoever takes his right after being treated unjustly, then there is no way against them.

⁴²The way is against only those who treat the people unjustly and transgress without right on the earth. They are the ones for whom will be a painful punishment.

⁴³And whoever is patient and forgives faults, it is definitely from the determination of the matters.

⁴⁴And whomever Allah leads astray, then there will be no familiar who helps, guides, protects for him. And you will see those who do wrong; act against their own good by associating others with Allah, saying: “Is there a way for return?” when they see the punishment.

⁴⁵And you will see them being brought to the fire while they are humbled from humiliation, looking around at the corner of their eyes. Those who have believed will say: “Surely those who lost are the ones who caused themselves, their families and the people who are close to them to lose on the day of Qiyamat [Resurrection]”. Open your eyes! Surely, those who do wrong; act against their own good by associating others with Allah are in an enduring punishment.

⁴⁶There will be no familiar who will help, guide, protect for them that will help them from among those that are inferior to Allah. And whomever Allah leads astray, then there is no way for him.

⁴⁷So respond to the calls of your Rabb before that irrevocable day of which there is no place of return for them comes from Allah. That day, there will be no place for you to take refuge, and there will not be for you making unknown/being unknown.

⁴⁸If they keep their distance despite this, let them know that We have not sent you as a guardian over them. Upon you is only to convey. And indeed when We made man taste a mercy from Us, he rejoices in it; but if an evil touches him for what he has done with his hands, then indeed, man is ungrateful.

^49,50Dominion of the heavens/universe and the earth belongs only to Allah. He forms what He wills, bestows whom He wills daughter, bestows whom He wills son.

Or Allah makes them twin as daughter and son. And He makes barren whom He wills. Indeed, He is the One Who knows best, the One Who is very powerful.

⁵¹It is not for a human that Allah should speak to him except by a revelation [Wahy] or behind an object or that He sends a messenger to reveal what He wills by His permission/knowledge. Indeed, He is the most sublime and the One Who exalts, the One Who is the best law maker, the One Who precludes corruption best/makes incorruptible.

^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.

ANALYSIS

Verses 1, 2:

^1,2Ha/8, Mim/40, Ayn/70, Sin/60, Qaf/100.

Verses 1 and 2 of the surah consist of the “Muqatta‘ [truncated] letters.” As explained earlier, the exact meaning of these separated letters has not yet been established. At the time of the Qur’an’s revelation, the current numerical system did not exist, and numbers were represented through the Abjad (EBCED) letters. Therefore, it is possible that each of the separated letters at the beginning of the surahs symbolizes a specific numerical value.

The numerical values of the letters in verses 1 and 2 are given above. Ibn ‘Abbas recited these two verses as “Ha, Mim, Sin, Kaaf,” omitting “Ayn.” According to Tabari, the same reading is found in the Mushaf of ‘Abdullah ibn Mas‘ud.

Regarding these letters:

“ح Ha” represents the basin around which the Prophet’s ummah will gather.
“م Mim” represents the vast domain.
“ع Ayn” represents his glory.
“س Sin” represents its radiant light.
Although some have said that “ق Qaf” symbolizes his standing at Maqam al-Mahmud and his closeness to the Absolute Ruler and Lord in His majesty and honor, such explanations lack seriousness and foundation.

The claim that “these letters are codes for future events” is likewise of the same nature, and Qur’anic scholars such as Tabari and Qurtubi have rejected such views.

Verse 3:

In this verse, our Lord says, “Thus does Allah reveal,” referring to His revelation to Muhammad and to earlier messengers. The reference here must be to the past. For in the past as well there were the disjointed letters “ḥā, mīm, ʿayn, sīn, kāf.” In that case, the sense is: “Your Lord reveals to you—and to the messengers before you—just as (He revealed) with ‘ḥā mīm …’.”

Pushed a bit further, the address to the Messenger of Allah— and, indirectly, to the doubts of the disbelievers—reads as follows: “The Exalted, Sovereign God reveals to you just as He revealed to the prophets before you. Just as He has revealed this Qur’an to you, He revealed scriptures to those earlier prophets.”

We have already seen in Sūrat al-Aʿlā and Sūrat al-Najm that what is found in the Qur’an was present in earlier revelations; in other words, the divine principles and messages contained in the first books are likewise found in the final Book, the Qur’an. Recall as well that the preceding Sūrat Fuṣṣilat stated:

“Nothing is said to you except what was said to the messengers before you. Indeed, your Lord is truly the possessor of forgiveness and the possessor of a painful punishment.”

Details concerning “revelation” were given previously under Sūrat al-Najm.

Verses 4, 5:

⁴That which is in the heavens/universe and the earth belongs only to Him. He is the most sublime, the grand.

In the first of these verses—after explaining that revelation to the Messenger of Allah is just like the revelation given to earlier prophets, and that there is nothing in it to be found astonishing, objectionable, or rejectable—our Lord then introduces Himself with the words “…”. Similar self-descriptions appear elsewhere (Raʿd 9; Sabaʾ 23; Baqara 107; Baqara 255).

“The heavens will crack” can be understood in two ways:

a) Cracking from awe: that is, the heavens and the earth are overwhelmed by the majesty of Allah and ever stand in awe of Him, while the angels/ayats He sends show concern so that people may find salvation. The verse then rebukes: despite this, you wallow in filth by committing shirk—so don’t hesitate; return to tawḥīd at once and seek Allah’s forgiveness and mercy.
b) Trembling because of people’s mindless association of partners with Allah.

¹¹⁶And they said: “Allah has taken a child”. –Purified is He from all the deficiencies they ascribe.- Quite contrary, whatever is in the heavens/universe and on the earth belongs only to Him. All of them show respect constantly for Him.

(Al-Baqarah/116)

⁶⁸They have said: “Allah has taken a child”. He is purified from this. He is free of need. All that is in the heavens/universe and on the earth belongs to Him. There is no proof with you concerning this. Do you say about Allah that which you will not know?

(Yunus/68)

^1-4All praise is to Allah Who has sent down to His servant the Book which He has not made any deviance for Himself as a guardian to warn against severe punishment from Himself, and to give the good tidings to the believers who do amendatory deeds that there will be a good reward for them in which they will be in expectation constantly and to warn those who say, “Allah has taken child”; no one else may be praised.

(Qahf/4)

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

⁸⁹Indeed, you have said an evil thing.

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

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

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

⁹⁸And We manipulated/destroyed many generations before them. Do you perceive any person from them? Or do you hear a little sound that belongs to them?

(Maryam/88-98)

And Isra/40, Anbiya/26-28 and Mu’min7-9.

In verse 5, the “angels” are the verses of the Qur’an, all of which have been revealed for the warning of man. When the verses of the Qur’an are recited, they bring people to their senses, introduce them to Allah, turn them away from wrong beliefs and behaviors, and lead to Allah’s forgiveness.

Verse 6 – 8:

A group will be in Jannah [Heaven/Paradise] and a group will be in Jahannah [Hell].

In these verses, while warning His servants and delivering His message, our Lord emphasizes the status of the Messenger and explains that he bears no responsibility for those who commit shirk—that is, crimes so grave that the heavens would crack. He clarifies that His Messenger is neither a Ḥafīẓ (guardian) nor a Walī (protector/manager); rather, his mission is to warn the people of the Mother City and those around it about the “Day of Gathering” (the Day of Judgment, the Day of Reckoning). For this purpose, He has revealed to him a Book in Arabic. People will then be divided into two groups—those destined for Paradise and those destined for Hell; in other words, some will believe and some will not.

In the final verse of the set, it is stressed that, had our Lord willed, all humanity would have been a single ummah; however, He did not will this, leaving people free to choose.

Thus, on the one hand, the Prophet is informed that his duty is to bring good news and to warn; on the other, he is consoled regarding the disbelieving stance of the polytheists.

Verse 7 at first glance suggests that the Qur’an’s invitation is specific to Makkah and its environs. Yet, as noted earlier, the Qur’an’s call is universal: Muhammad was sent not only to the Meccans but to all humankind. The wording—“Thus We have revealed to you an Arabic Qur’an so you may warn the Mother of the Cities (the people of Makkah) and those around it, and so you may warn about the Day of Gathering, about which there is no doubt”—is a focused directive for the Prophet to establish relations with the Meccans and neighboring peoples.

UMM AL-QURĀ

The city where the Prophet was born, raised, and began—and continued—his mission is described in the verse as “Umm al-Qurā” (Mother of Cities, Mother City). “Umm al-Qurā,” meaning “mother of cities,” is a name for Makkah. This is also why the Messenger of Allah was called al-ʾUmmī (from the main city; from Makkah).

Ḥajj, one of the foundational acts of worship since the time of Abraham, is performed in this city. Mecca was a center of trade, travel, information, art, literature, and many other social and economic activities not available elsewhere at the time. People would come for Ḥajj, and multitudes would meet there—much like children gathering around their mother. Hence Mecca was called “the Mother of Cities.”

In the verse, the Hereafter is described as “the Day of Gathering,” because—across the Qur’an—we see that on that day people will be assembled in three groups and every doer will meet his deeds. In short, that is the day on which humanity will be gathered together, as explained in al-Wāqiʿah/7.

⁹On the day when He will gather you for the day of gathering –on that day of mutual deception; it is the day when it will be disclosed that who deceived whom- whoever believes in Allah and does righteous deeds, Allah will remove his evil deeds and admit him into the gardens of Jannah [Heaven/Paradise], underneath of which rivers flow, as the one who will abide therein eternally. This is the great salvation.

(Tangabun/9)

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

¹⁰⁴And We delay it only until a predetermined term.

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

(Hûd/103-105)

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”.

The word “حشرHashr” appears in many verses in the sense of “gathering, being brought together”: An’am/22, Yunus/28, Niml/83, Maryam/68, 69, Isra/97, Furqan/17 and Saba’/40.

Verse 9:

Note: We believe verse 10 does not belong here, both technically and semantically. In our view, this verse continues from verse 15; accordingly, we have placed and analyzed verse 10 there.

In this group of verses, our Lord once again introduces Himself. After the striking explanations in the preceding verses, a question is posed to the people: “Or do they accept from beneath Him certain awliyāʾ [intimates who will protect, help, and guide them]?” This is a question of istifhām al-inkār—asked not to solicit an answer but to convince and emphasize. Thus, its force is: “They are indeed taking awliyāʾ, beneath Allah.” With this rhetorical question, the polytheists are condemned, and their stance is exposed as astonishing.

In the remainder of the passage, our Lord presents Himself through some of His attributes and actions. In doing so, it is underscored that the so-called deities associated with our Lord possess none of these attributes or acts; therefore, accepting them as gods or as guardians (guides, protectors, helpers) is entirely misguided.

The phrase “the keys of the heavens and the earth” in the verse refers to the rains and to plants sprouting from the earth.

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.

(Zumar/52)

Verses 13, 14:

These two verses expand on verse 3. To persuade the Meccans, our Lord makes clear that Muhammad’s (pbuh) mission is not a novel innovation. He points to what had already been introduced as religion in earlier times and in their own day, explaining that the source of the prophets’ religion is the same, as are its core principles. This shows that the Arabs knew messengers had been sent before the Prophet. It is also noteworthy that the verse mentions four prophets by name—figures apparently familiar to the Qur’anic audience.

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

(Anbiya/5)

⁴⁸And when that truth came to them from Us, they said: “Why was he not given like that which; evidences, signs was given to Moses? Did they not deny, conceal what was given to Moses before? They said: “Two magic, two influential knowledge that backup; support each other”. And they said: “We surely will not accept any”.

(Qasas/48)

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

(Al-An’am/155- 157)

The phrase “Establish the religion and do not be divided therein” means: “Believe in Allah, His messengers, His books, and the Last Day; and do not splinter into factions by multiplying deities.” The command “establish the religion” signifies: “Where the religion does not prevail, establish it; where it does, uphold and sustain it.”

⁵³Then people divided their affairs among themselves. And every group rejoices and brags about what it has.

(Al-Mu’minun/53)

⁴⁸And We have revealed to you the Book/the Qur’an with the truth that confirms, defends and protects a part of the Torah which it contains. Then, judge between them by what Allah has revealed. Do not follow their desires and inclinations by going astray from the truth that has come to you. And We have determined for each of you a roadmap/collective principles of life and a wide, illuminated path. If Allah had willed, He would have made you one community with a leader yet He did not so He may wear you down/test you in what He has given upon you. Therefore, race to the good. To Allah is your return all together. Then, He will inform you about that over which you differed.

(Al-Ma’idah/48)

^37-41Joseph said: “I will inform you of its interpretation before a food that is provided to you comes to you. This is a part of what my Rabb has taught me. Surely, I have left the religion, lifestyle of a people who do not believe in Allah – they are the ones who consciously deny; disbelieve in Akhirat [Afterlife]-. And I have followed the religion, life principle of my ancestors, Abraham, Isaac and Jacob. It is not for us to associate anything with Allah. This is a bounty of Allah to us and the people. But most of the people do not repay for the blessings they are given. O my companions of prison! Are many individual rabbs better or Allah, the One and the Only, owner of all things, the prevailing? Those whom you worship from among those that are inferior to Allah are nothing but some names that you and your ancestors invented. Allah has sent no evidence about worshipping them. Judgment belongs only to Allah: He commanded you to worship none but Himself. This is the correct/protecting religion. But, most of the people do not know. O my companies of prison! One of you will offer wine his master again. And the other one will be driven out from city life, he will do agriculture in the farms, he will work in the stone pits and birds will eat him from his head. The matter has been decreed about which you inquire”.

(Yusuf/37-41)

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)

^7,8And when We took ‘certain covenants’ from prophets; Noah, Abraham, Moses and Jesus, son of Mary to question the righteous about their righteousness. We took a ‘certain covenant’ from you as well. We took from them a solemn ‘certain covenant’. And Allah has prepared a painful punishment for the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

(Ahzab/7, 8)

In verse 14, the reference is to the Quraysh and the People of the Book in that region. The “knowledge” in the phrase “…only after knowledge came to them” refers to the Qur’an and Allah’s commissioning of Muhammad (peace be upon him) as a messenger, for they had been wishing and waiting for a messenger to be sent to them.

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

(Fatir/42, 43)

⁸⁹And when a book; the Qur’an which comes from Allah to confirm the things what is with them which are not opposed to the Qur’an –then, they intended to prevail over the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb and that which they recognized came to them- they concealed it themselves. Then, curse of Allah/deprival of His mercy is upon those who conceal the divinity of Allah and the fact that He is Rabb.

(Al-Baqarah/89)

⁴And those who were given the Book became divided only after the clear proof had come to them.

(Bayyine/4)

The Quraysh polytheists objected to the Messenger of Allah (pbuh), saying, “Why was prophethood given to him in the first place?” Likewise, some among the People of the Book grew jealous when Muhammad (pbuh) was sent as a prophet.

Our Lord explains the cause of their dispute with the Truth: “They differed only because of transgression among themselves.” Thus, their disagreement did not arise from any lack of clarification or evidence, but from their own overstepping—envy, injustice, and attachment to worldly interests.

¹⁹Surely, in the sight of Allah, the religion is Islam. And those who had been given the Book differed only out of envy between themselves after that knowledge had come to them. And whoever conceals the Ayat of Allah; surely, Allah is swift in reckoning.

(Al-Imran/19)

The statement in the verse—“Had it not been decreed by your Lord ‘until an appointed term,’ judgment would surely have been passed between them”—alludes to a divine principle previously stated in Surah al-Qamar:

⁴⁶Actually, what is promised to them is that hour. That hour is truly more disastrous and more bitter.

(Qamar/46)

Verses 15, 10:

After the necessary and sufficient clarifications about the understanding of religion, this set of verses has our Lord address His Messenger, teaching him the core messages to deliver to the disbelievers. The meaning is clear and unambiguous: “Allah is our Lord and your Lord. Our deeds belong to us alone, and your deeds belong to you alone.” This statement shows not only that faith and submission are fundamental choices made by free will, but also that each person will stand alone with his or her deeds on the Day of Reckoning. Therefore, everyone should engage in actions that will truly benefit them in this world. For Allah will gather all people on the Day of Judgment and recompense each according to his deeds; “to Him alone is the return” signals that we will face the consequences of this choice.

The phrase in verse 15—“…and be straight, as you were commanded”—also appears in Surah Hūd. It leaves no room for the idea that there could be a “right path” other than the one revealed, even for the Prophet (pbuh). The wording “as you have been commanded” emphasizes that the straight path is precisely the path Allah has set.

What is stated in these verses is echoed elsewhere in the Qur’an (Nahl/125; Hūd/32; ‘Ankabūt/46; An‘ām/83; Mu’min/66; Yūnus/41; Saba’/26). In verse 10, the statement “And anything about which you differ—its judgment belongs to Allah” conveys that disputes and difficulties in religion are to be resolved by Allah and His Messenger.

⁵⁹O you who have believed! Obey Allah, obey the Messenger and those in authority/main governor from among you. Then, if you disagree over anything, rely on Allah and His Messenger for it, if you should be the ones who believe in Allah and Akhirat [Afterlife]. This is better and more appropriate in finding the best solution.

(Nisa/59)

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.

(Baqarah/213)

³⁶And when Allah and His Messenger have decided a matter, it is not for any believing man and any believing woman that they should have any choice about their matter. And whoever disobeys Allah and His Messenger, he has gone astray with a clear astray.

(Ahzab/36)

³Follow what has been sent down from your Rabb to you and do not follow those so called familiars who are guides, helpers and protectors from among those that are inferior to Allah. How little you remember!

(Al-A’raf/3)

Verse 16:

¹⁶And those who argue about Allah after being responded; their evidences have been made invalid with their Rabb. And upon them is a displeasure, a severe punishment will be for them as well.

This verse condemns those who—despite the universality of the divine call—advance specious arguments about Allah’s existence and attributes, matters beyond human comprehension. It clarifies that the pretexts offered by this excuse-making, manipulative faction are invalid, and that they will incur Allah’s displeasure and punishment.

The disputants are the Jews and the Christians, who contend, “Our prophet came before your prophet, and our book before your book.” These two groups—especially the Jews—regarded themselves as superior because they were People of the Book and descendants of prophets. The disbelievers would say to the believers, “Our religion is better than yours; our prophet preceded yours, and we are better and more entitled to Allah’s favor.”

⁷³And when Our Ayat were recited to them explicitly, those infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb said to the believers: “Which of these two parties [the believers and those who consciously deny the divinity of Allah and the fact that He is Rabb] is better in position and status and better in terms of persons/organizations they interact?”.

(Maryam/73)

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

(Tawbah/30)

²³Surely, Allah will admit those who believe and do amendatory deeds into the gardens of Jannah [Heaven/Paradise] underneath of which rivers flow. And they will be adorned with bracelets of gold and pearls. And their garments therein will be silk. ²⁴And they have been guided to the good/beautiful of the speech. And they have been guided to the path of Allah Who is praiseworthy.

(Hajj/23)

⁸Some of the people dispute about Allah without knowledge; without guidance, without an enlightening book.

⁹Twisting his hip/acting arrogantly is to lead astray from the path of Allah. Disgrace is for him in this world. And on the day of Qiyamat [Resurrection], We will make him taste the punishment of the burning Jahannah [Hell].

(Hajj/8, 9)

Verses 17 – 18:

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

In these verses the focus returns to the Book and the Hereafter. It is stated that our Lord sent down the Book and the Mīzān (the Scales of Justice) so the oppressed would be granted their rights and justice established—such that polytheists and oppressors do not get away with their deeds in this world.

“Those who do not believe in it want [the Day of Judgment] to be hastened, while those who believe are apprehensive of it and know it to be true” can be understood as follows: believers tremble at the prospect of reckoning, knowing that when the Day arrives repentance will no longer avail. As for those who deny resurrection after death, they feel no such fear. The believers’ fear arises from deeming their own good deeds inadequate despite striving in obedience.

The “Book” here is the Qur’an and all the scriptures revealed to earlier prophets. The “Balance” signifies justice; it is called “Balance” because the scale symbolizes the fair apportioning of rights to their rightful owners.

²⁵Surely, We sent our messengers with clear evidences and We sent down with them the book and the balance so people may maintain justice and equity and Allah may determine/mark and show those who help His religion and messengers where noone sees them and knows them. And We sent down iron as well in which is a great power and many benefits for the people. Indeed, Allah is very powerful, almighty.

(Hadid/25)

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

(Rahman/7-9)

In verse 17, the nearness of the Hour (the Resurrection) is underscored. The phrase “And what will make you know—perhaps the Hour is very near!” both urges people to prepare for the Hereafter and instills the awareness not to cling to this world. Disbelievers belittle the Day of Judgment and wish to hasten it, whereas believers sense its gravity and tremble—because they hold fundamentally different views of life. Those who dispute the Hour are explicitly warned: “Know well that those who argue about the Hour are certainly in a far (irreversible) error.” Were they to reflect, they would readily concede that the God who created so many beings and systems is surely capable of resurrecting the dead.

²⁷And it is He Who started formation and then repeats it. And this is very easy for Him. And the most exalted example that is in the heavens/universe and on the earth belongs to Him. 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.

(Rum/27)

³⁷Was he not a drop of semen from a measured semen? ³⁸Then he was an embryo and then He formed and proportioned him, ³⁹and made two mates from it; male and female.

(Qiyamat/37-40)

Verses 19 – 20:

After affirming in the previous passage the reality of the Day of Judgment and the certainty of justice, these verses open wide the doors of mercy and grace, inviting everyone to accumulate good deeds.

” لطيفLATÎF”

While latîf can be rendered simply as “gracious,” in this context it carries a much broader range of meanings, including:

He who accepts little yet bestows many favors and graces.
He who mends the broken-hearted and makes difficult things easy.
He whose justice need not be feared and whose grace is to be hoped for.
He who grants His servant more blessings than the servant intended or expected.
He who obliges His servant only to what is within the servant’s capacity to obey.
He who assists in service and bestows abundant commendation.
He who is not hasty in punishing rebels and does not disappoint those who place their hopes in Him.
He who refuses no one who asks and comforts those who hope in Him.
He who forgives those who err.
He who has mercy even on those who show no mercy to themselves.

¹⁸And if you were to count the favors of Allah, you could not. Indeed, Allah is 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.

(Nahl/18)

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

(Hud/6)

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

(Lokman/20)

^77,78O you who have believed! Acknowledge the oneness of Allah, submit, worship your Rabb, do good deeds and strive for the cause of Allah properly so you may win victory, maintain your status. He has chosen you and has not placed upon you any difficulty in the religion; the religion/lifestyle of your ancestor, Abraham. He has named you “Muslims” before and in the Qur’an so the Messenger; the Qur’an may be a witness over you and you may be witnesses over the people. Therefore, establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], 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 hold fast to Allah. He is your familiar Who guides, helps, protects. How an excellent familiar Who guides, helps, protects, how an excellent helper He is!

(Hajj/78)

²⁷And Allah wants to accept your repentance. And those who follow their passion want you to deviate from the righteous path with a great deviation.

²⁸Allah wants to lighten from you. And indeed human was formed very weak.

(Nisa/27,28)

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

(Zuhruf/32)

²⁰Before you, We indeed sent messengers who ate, walked in bazaars. And We made some of you, a tool for trial for purification for some of you. – Will you have patience? – And your Rabb is the One Who sees very well.

(Furqan/20)

In verse 20, the “Whoever desires the harvest of Akhirat [Afterlife] ” in the expression “ We increase for him in his harvest. And whoever desires the harvest of the world, then We give him from it.. ” is deeds and earnings. The message is: whoever invests in the Hereafter from the provision We have given them, We will multiply their yield. This reward may be tenfold, seven hundredfold, or even more.

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

(An’am/160)

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

(Al-Baqarah/261)

The second sentence of verse 20—“And whoever desires the harvest of this world, We will give him a share of it; yet he will have no portion in the Hereafter”—indicates that those who labor solely for worldly gain, without regard for what is lawful or unlawful, will receive some return in this life, but will face deprivation in the Hereafter.

¹⁸And whoever desires the world that passes quickly, We hasten that which We will to whom We intend. Then We prepare Jahannah [Hell] for them so that they will enter therein condemned and banished. ¹⁹And whoever desires Akhirat [Afterlife] and works for Akhirat [Afterlife] with the effort that is due for Akhirat [Afterlife] while he is a believer, the efforts of those will be recompensed. ²⁰We give to all of them; those who desire the world and those who desire Akhirat [Afterlife] from the gift of your Rabb. And the gift of your Rabb is not restricted.

(Isra/18-20)

^1-3Alif/1, Lam/30, Ra/200. This is a book that We have revealed to you so you may bring people out from all darkness into the light by permission/knowledge of their Rabb; to the path of Allah Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, praised, praiseworthy; to Whom belongs that which is in the heavens/universe and on the earth. And woe to those infidels who prefer the worldly life over Akhirat [Afterlife], avert from the path of Allah and seek its deviation; those who consciously deny the divinity of Allah and the fact that He is Rabb because of a severe punishment! They are in extreme astray.

(Ibrahim/1- 3)

^200-203And when you have completed your duties for Allah, remember Allah as you remember your fathers, even with greater remembrance. And remember Allah during the numbered days. Whoever hastens within two days, there will be no responsibility of wasting time/delaying the good/being reluctant for the good/harming upon him. And whoever procrastinates, there will be no responsibility of wasting time/delaying the good/being reluctant for the good/harming upon him as well. This is for those who have entered under the guardianship of Allah. So, enter under the guardianship of Allah and know that you will absolutely be gathered before Him. ¹⁹⁹Then come over from the place from where people come over and ask Allah for His forgiveness. Indeed, Allah is very forgiving, very merciful. And, some among the people are the ones who say: “O our Rabb! Give us in the world!”. There will be no deserved share for them in Akhirat [Afterlife].

(Al-Baqarah/200- 203)

¹⁰⁶Whoever disbelieves; denies the divinity of Allah and the fact that He is Rabb after his belief, -except for one who is forced by oppression while his heart is secured in faith- and opens his heart to disbelieve; not to believe, then Allah will be displeased with them. A great punishment will be for them as well.

¹⁰⁷This is because they prefer worldly life over Akhirat [Afterlife] and that Allah surely does not guide people of infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb to the righteous path.

(Nahl/106, 107)

¹⁴⁵And everyone dies at a decree which is determined by the knowledge of Allah. And whoever desires the reward of this world, We will certainly give him from it. And whoever desires for the reward of Akhirat, We will certainly give him from it. And We will recompense those who repay for the blessings they are given.

(Al-Imran/145)

^29,30Surely, those who recite the book of Allah, establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community] and spend from that which We have provided them for the cause of Allah secretly and openly/provide sustenance for their relatives, they expect a business that has no possibility/probability to go bankrupt so Allah may give them their rewards in full and increase his bounty for them. Indeed, He is very forgiving and the One Who repays.

(Fatir/29, 30)

Verses 21, 22:

Our Lord brings the discussion to the root of the deniers’ and polytheists’ attitude, saying of them: “Or do they have partners who have made lawful for them in religion what Allah has not permitted?” This is an istifhām inkārī (a rhetorical question of denial). The force of this expression is: “They certainly do have partners who have legitimized for them what Allah has not permitted in religion.” In verse 13 it was stated that Allah established the Sharīʿah from the time of Noah, and in verse 17 that Allah sent down the Book and the Balance. The threat here targets their rejection of this—or their treating the principles set by beings subordinate to Allah as religion. This warning comes after declaring the invalidity and futility of their position: “Had it not been for the Word of Decision, judgment would already have been passed between them. And indeed, for the wrongdoers is a painful punishment.”

⁴⁶Actually, what is promised to them is that hour. That hour is truly more disastrous and more bitter.

(Qamar/46)

In verse 22, after stating the fate of the wrongdoers and that they will tremble for being on the wrong path, the text again employs contrast to mention the blessings awaiting believers who do righteous deeds—thus encouraging the believers and inviting the disbelievers to tawḥīd.

The “partners” mentioned here are not the so-called gods to whom people pray, vow, and sacrifice, for such idols possess no Sharīʿah. Rather, these partners are the persons and institutions people set alongside Allah in legislation. When people adhere unquestioningly to the theories and creeds they promote, submit to the laws they devise, and obey them unconditionally, those persons and institutions become partners with Allah in the Sharīʿah. In such societies, Allah’s principles are sidelined and replaced by those human systems; their rulings (their “sharīʿah”) then become the basis for organizing personal and social life, commerce, courts, politics, and governance.

Verse 23:

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

What was described as “great favor” in the previous verse is clarified here as “that which He gives glad tidings of to His servants who believe and do righteous deeds,” and everyone is invited to faith and righteous action. The verse concludes by instructing the Prophet (pbuh) to say, “I do not ask you for any remuneration [for this message of mine] except love in closeness.”

MAWADDATAN Fİ’L-KURBÂ [LOVE IN CLOSENESS]

In verse 23, the phrase “mawaddatan fi’l-kurbâ” has been interpreted in various ways by exegetes and certain circles, and has sometimes been used to support views that conflict with both the realities of nature and the principles of Islam. The main interpretive axes include:

“I only ask you to love me because of our kinship and to protect me.” As if he said: If you will not follow me because I am a prophet, then at least follow me out of kinship—restore the kinship bond between us that you have severed.
“I ask no reward of you except that you love my close relatives, my Ahl al-Bayt.”
“I ask nothing in return for what I have brought you except that you love one another [for Allah’s sake] and draw near to Him through obedience.”
“I only ask that you love Allah and draw near to Him through obedience.”

Another claim about verse 23 is that Allah had the Messenger of Allah (pbuh) request a wage for his mission, and then later rescinded that. For illustration, some said: “The verse is abrogated.” They argue it was revealed in Mecca when the polytheists were persecuting the Prophet (pbuh); hence Allah commanded them to love the Prophet (pbuh) and honor his kinship. After the Hijrah, when the Anṣār sheltered and supported him, and when Allah willed to group him with the earlier prophets who said, “I ask of you no wage for this; my reward is only with the Lord of the worlds” (Shu‘arā’/109, 127, 145, 164, 180), He said: “Say, ‘I do not ask you for anything in return except love in kinship.’” Thus, they claim, this command aligns with verses such as “Say: I do not ask you any wage for this, and I am not one of those who fabricate” (Ṣād/86); “Or do you ask them for a wage? The provision of your Lord is better” (Mu’minūn/23/72); and “Or do you ask them for a wage so they are weighed down with debt?” (Ṭūr/40). This explanation is attributed to al-Ḍaḥḥāk and al-Ḥusayn b. al-Faḍl, and al-Juwaybir narrates it from al-Ḍaḥḥāk and Ibn ‘Abbās.

Reason for Revelation

There are differing reports among scholars of tafsīr regarding the reason for this verse. Ibn ‘Abbās said: When the Prophet (pbuh) arrived in Madinah, he faced circumstances and obligations beyond his means. The Anṣār therefore said, “Allah has guided you through this man, who is also your kinsman. He is confronted with needs his resources cannot cover. Let us collect something for him,” and they did so. They brought what they had gathered to him, upon which this verse was revealed.

Al-Ḥasan said: The verse came down when the Anṣār and Muhājirūn began to boast over one another—the Anṣār saying, “We did such and such,” while the Muhājirūn boasted of their closeness to the Messenger of Allah (pbuh). Mikṣam narrates from Ibn ‘Abbās that when the Messenger of Allah (pbuh) heard some of these words, he delivered a sermon to the Anṣār: “Were you not once in hardship, and Allah made you honored through me? Did not Allah guide you through me when you were astray? Did not Allah grant you safety through me when you were in fear? Why do you not answer me?” They asked, “How should we answer you?” He said, “You could say: ‘Did we not shelter you when your people expelled you? Did we not affirm you when your people denied you?’” He reminded them of many favors; then the Anṣār fell to their knees and said, “Our lives and our wealth are yours.” At that point the verse was revealed: “Say: I do not ask you for any remuneration in return for this, except love in kinship.”

It is clearly and repeatedly stated (Shu‘arā’/109; Furqān/57; Saba’/47; Ṣād/86; Mā’idah/67) that prophets did not ask for, nor accept, remuneration for conveying the revelation.

It follows from these verses that seeking remuneration for revelation is impermissible. No messenger—from Noah to the Messenger of Allah (pbuh)—ever asked for or received payment for his mission (see Yūsuf/104; Shu‘arā’/109, 127, 145, 164, 180; Saba’/47; Yā-Sīn/21; Ṣād/86; Yūnus/72; Hūd/29, 51; Shūrā/23; Qalam/46; Ṭūr/40). Therefore, it is not possible that our Prophet (pbuh) asked anyone for any wage—including asking that his relatives be cared for or loved—for such a request would still constitute interest or benefit.

Despite this, the phrase in Shūrā/23—“I desire love from those close [in closeness]”—has been interpreted, under the influence of unreliable reports, to mean “I ask you to love my relatives, my Ahl al-Bayt.” However, the verse contains no possessive pronoun indicating “my relatives.” Its sense is: “I ask that you seek the path that brings you near to Allah; cultivate love for nearness to Allah.” The contrary reading—where the Prophet (pbuh) requests love for his kin—conflicts with the principles of prophethood. Moreover, the surrounding discourse consistently addresses disbelievers. Given that audience, it is unreasonable to expect a favor or reward from them, for they did not accept the Prophet (pbuh) and were actively opposing him. In the midst of such hostility, it would make no sense for one side to ask the other to love his relatives.

That the messengers sought no recompense is itself strong evidence of their truthfulness. They not only fulfilled their mission without worldly gain; they also relinquished comforts and occupations, bore being labeled madmen, liars, and magicians, risked estrangement from unbelieving relatives, and endured severe persecution. No impostor would hazard all this for fleeting benefit. On the contrary, a pretender seeking leadership would cater to entrenched customs and prejudices to win favor and advantage. Yet, as the Qur’an shows, the Prophet (pbuh) not only undermined such prejudices but dismantled the very foundations by which his tribe wielded influence over the pagans of Arabia.

Verse 24:

In this verse, the polytheists’ claim that “Muhammad (pbuh) fabricated the Qur’an” is decisively refuted. It is emphatically affirmed that this is not so: were the Prophet (pbuh) even to attempt such a thing, Allah would seal his heart, and he would then be no different from the idolaters. The Prophet (pbuh) cannot introduce anything of his own in Allah’s name, and Allah would never allow it.

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

(Haqqa/44-47)

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

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

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

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

(Isra/73-77)

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

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

¹⁷Then, who can do more wrong; act more against his own good than the one who invents a lie about Allah or denies His Ayat/evidences/signs? Indeed, these sinners will not reach salvation.

(Jonah/15-17)

²⁵And He accepts the repentance of His servants, pardons of evil and knows what you do.

In these verses, our Lord encourages and gives hope to His servants, declaring that He alone accepts repentance, forgives His servants’ misdeeds, responds to those who believe and do righteous deeds, and rewards them many times over for what they have done. Nevertheless, He warns the ungrateful of the severe punishment that awaits them.

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)

¹⁸⁶And when My servants ask you about me, know that I am very close. I respond to the invocation of the supplicant when he invokes Me. Then, let them respond to Me and believe in Me so they may reach the maturity of being able to distinguish between good and evil.

(Al-Baqarah/186)

Verse 27:

²⁸And it is He Who sends down the rain and spreads His mercy after the people have despaired. And He is the One Who is praiseworthy, is the familiar Who helps, guides, protects.

These verses address the question, “So why are the believers in hardship?” in light of verse 26: “And He will answer those who believe and do righteous deeds and will give them more of His grace.”

Reason for the Verse:

It is reported that this verse was revealed when some of the Ahl al-Suffah wished for abundant provision. Habbab b. Eret said: “The verse was revealed about us. We looked at the wealth of the Banū al-Naḍīr, Qurayẓah, and Qaynuqāʿ and wished to possess it. Then this verse came down.”

Another report says the verse was revealed when the people of Mecca went without rain for seven years, until they lost hope; then Allah the Exalted sent them rain.

Had Allah the Exalted granted the believers great abundance, they would have asked for even more—and might have become excessive due to prosperity. It is in human nature that when one gains wealth and power, one tends toward pride and arrogance; but when one falls into adversity, calamity, or an unwelcome state, one breaks down, grows despondent, and remembers Allah.

^6-8Certainly not as you think! Even though the return is to your Rabb, man certainly transgresses when he sees himself self sufficient. ^9-10Have you seen the one who forbids a servant when he fulfills Salah⁶ [supports financially and spiritually; strives to enlighten the community]?

(Alak/6-8)

^1,2The competition in increase amuses and distracts you until you enter graves.

(Takasür/1)

³⁶And when We make the people taste a mercy, they become spoiled with it. If a trouble hits them for that which their hands have done before, they fall into despair at once.

(Rum/36)

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

(Nahl/71)

(Zuhruf/32)

Verse 29:

This verse is among those in which our Lord introduces Himself. His creation of the entire cosmos—the heavens and the earth—His populating the earth with countless living beings from the smallest to the largest, and His establishing miraculous systems that operate perfectly by the physical and biological laws He set in motion are proofs of Allah’s existence, knowledge, and power. The verse concludes by affirming that our Lord keeps all of His creation under His control and never leaves it to itself.

The term “dabbah” (living creatures) in the verse includes both large beings—such as humans, elephants, and whales—and microscopic life like bacteria and viruses, all differing in form, color, “language,” disposition, genus, and species.

⁸And Allah formed horses, mules and donkeys so you may ride them and they may be your assets. And it is He Who forms that which you do not know.

(Nahl/8)

The expression in the verse, “from every dâbbeh [living creature] in those two [in the heavens and the earth]” indicates that life exists not only on earth but also on other planets.

Verses 30, 31:

³⁰And whatever hits you of disaster is for what you have earned with your own hands. And He pardons many of them.

³¹And you will not incapacitate on the earth. And you do not have any familiar from among those that are inferior to Allah nor any protector.

In these verses, it is emphasized that everything that befalls a person—favorable or unfavorable—results from his own deeds, and that many such consequences are removed or forgiven by our Lord. The text then reminds us once again that no one can stand against Allah, and that there is no true guardian—no helper, guide, illuminator, or protector—except Allah.

WHAT IS MEANT BY THE WORD “CALAMITY”?

The word “calamity” in the verse can be understood to encompass all misfortunes in both this world and the Hereafter. Pain, suffering, illness, famine, drought, drowning, lightning strikes—in short, anything unwelcome—constitutes a calamity in this world. These calamities should not be assumed to be punishments meted out as a full and final recompense for one’s deeds; rather, they are unpleasant circumstances imposed as warnings.

The phrase “because of what your hands have earned” may be taken in two complementary ways. It can mean that every calamity corresponds to some wrongful act, or it can mean that human actions set physical, biological, and social laws into motion, and that these activated laws lie behind painful outcomes. Our Lord has placed us in a world governed by such laws, which are structured to respond—either immediately or after some time—to the human behaviors that trigger them.

For example, illness need not be a punitive stroke from on high; it may simply be a consequence of a flawed lifestyle that activates biological laws. In this sense, when our Lord “tests” people with calamities, it means He has situated humanity in a world suited to such testing—one in which cause-and-effect operates through established natural and social orders. A person acts, and in response the universal law of action and reaction takes effect.

A societal example makes this clear: if a community fails to protect and support its poor, social laws are triggered. Jealousy, tension, and unrest grow; phenomena such as prostitution, theft, and vagrancy spread and become blights that threaten the whole society. In this way, a community experiences—at least in part—the consequences of faults committed by its own hands.

⁴¹Corruption has emerged on the land and at the sea because of that which they have earned with their hands to make them taste some of which they have done so that perhaps the people will return; they will act in accordance with the principles of Allah.

(Rum/41)

The real calamity is the calamities of the Hereafter, which will be equal to the deeds:

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

(Al-Imran/25)

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

(Nisa/123)

²¹And as for those who believed and descendants of whom followed them in faith; We will join their descendants with them. We will not deprive them anything of their deeds. Everyone is retained for what he earned.

(Tur/21)

^160,161Like that: For the unjust behaviors of those who had become Jews, their efforts to avert many people from the path of Allah, that they took Riba [obtaining revenues without effort, service and risk] although it was forbidden to them and their consumption of wealth of the people without right, We made haram/forbidden that which had been made halal/permissible to them. And We have prepared a painful punishment for the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb from among those that had become Jews.

(Nisa/160, 161)

^32,35And among His evidences/signs are what sail in the sea like mountains. If He willed, He would still the wind so the ships which sail would remain motionless on the surface of the sea. Surely, there are many evidences/signs in this for those who have much patience and repay much for what they are given. Or Allah manipulates/destroys those ships for that which they have earned. And He forgives many of them. And those who dispute concerning Our Ayat/evidences/signs know that there is no place of escape for them.

(Shura/32- 35)

We understand from the statement in the verse, “And He forgives most of them”, that our Lord does not take into account or enforce many of the faults of human beings due to His mercy.

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

(Fatir/45)

⁷²Surely, We spread the trust [unity, perfection, flawlessness] over the heavens/universe, the earth and the mountains but they denied to bear it/conceal it, make it unknown, disgrace it and they feared that the unity, perfection and flawlessness would be taken away, would be made unknown. And mankind bore it/concealed it, made it unknown, disgraced it [betrayed it]. Indeed, man is the one who does wrong; acts against his own good and is very ignorant.

(Ahzab/72)

Verses 32, 35:

In this group of verses, our Lord highlights some of the measures and laws He has set in the functioning of the universe. He is the One who gives water its buoyancy and the wind its propulsion. If He willed, He could suspend these laws and punish humanity by withholding such physical blessings.

As in verse 30, this passage also says that “He forgives much,” indicating that many offenses are overlooked. The final sentence—“Those who strive against Our signs should know there is no escape for them”—affirms that anyone who contends with Allah has no way out, and should therefore come to their senses without delay.

⁴⁰Ways of abundance, happiness will not be opened for those who deny Our Ayat and are arrogant towards them, and they will not enter into Jannah [Heaven/Paradise] until a camel/a noose passes through the eye of a needle. Thus We recompense the criminals.

(A’raf/40)

Verses 36, 39:

those who have believed and rely only on their Rabb,

and those who avoid major of wasting their time/delaying the good/being reluctant for the good/harming and immorality and those who forgive when something they are not pleased with is done,

and those who help each other when injustice and assault hits them.

In this set of verses, our Lord lists the qualities of the believers who receive His grace, and affirms that the blessings with Him are better and more enduring than all the gains of this world.

Those who believe and place their trust in their Lord alone
Those who avoid major sins and indecency, and who forgive when they are offended
Those who answer their Lord’s call
Those who establish the salah
Those whose affairs are conducted by shūrā [mutual consultation]
Those who spend from what they have been provided
Those who, when wronged by an injustice or an attack, support one another and take revenge

This passage teaches that worldly wealth and plenty—rank and status included—are merely provisions for a fleeting life; therefore, one should neither boast of them nor rely on them. Although classical sources name certain individuals in connection with the revelation of these verses, our Lord’s statement is general and addressed to people of all times.

GREAT SINS [SIN-I KEBÂIR]

The major sins have been identified, in line with fiqh based on certain narrations, as follows:

Unjustly killing a person
Committing adultery
Slandering a chaste woman
Fleeing the battlefield at the time of attack
Practicing sorcery
Consuming an orphan’s property
Rebelling against Muslim parents
Consuming usury (interest)
Stealing
Intoxication—rendering the mind inoperative
Neglecting what is commanded and turning the family from the right course by committing what is forbidden
Persisting in minor sins, even if each is deemed small
Shirk

The “shirk” at the end of the list is not a sin but disbelief. A sin is a wrongful act committed by people of faith; therefore, it is incorrect to include shirk among sins.

In our view, the “great sins” are those offenses to which our Lord has explicitly attached the adjective “great” in the Qur’an. According to our findings, these offenses are as follows:

Fighting in the Haram Month:

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.

(Al-Baqarah/217)

Haram months are the months in which Hajj is performed and warfare is forbidden according to Arab tradition. Read in today’s context—considering the meanings of “sign,” “signification,” and “indication”—the “great sin” would be making unsafe, or obstructing, the international corridors of education, teaching, scientific exchange, and trade.

* Consuming an orphan’s property:

²And give to the orphans their wealth. Do not exchange pure for impure. Do not consume their wealth, adding it to yours. Doing this is absolutely a great sin.

(Nisa/2)

One contemporary directive of this verse is: “Do not plunder public assets and do not evade taxes.” Today the guardian and trustee of the orphan is the public.

* Killing children for fear of sustenance:

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

(Isra/31)

This verse has often been explained with reference to Arabs who buried their daughters alive and sacrificed their sons to idols. However, neither the burial of girls alive nor the sacrifice of boys to idols was driven by the poverty the verse emphasizes. Given the verse’s focus on “fear of poverty,” the “great sin” it points to today, in our view, is late-term abortion justified on economic grounds and the darkening of boys’ and girls’ futures by depriving them of education and training—again under the pretext of poverty.

* Saying “I will do” what one will not do:

^2,3O you who have believed! Why do you say that which you will not do? Saying that which you will not do has been determined as a great sin/crime that needs to be punished in the sight of Allah.

(Saff/2 – 3)

Although, given their occasion of revelation, these directives may seem aimed at those who fled the Battle of Uhud, they in fact address all who make false promises—those who say “I’ll do it” without intending to, deceive people who trust them, and then disappoint by breaking their word. Such people are described in Surah al-Falaq as “Naffasati fi’l-uqad [those who spit on their contracts].”

OTHER CHARACTERISTICS OF BELIEVERS

Our Lord defines the type of servant He will be pleased with as follows in the Qur’an:

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

⁶⁴Servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] overnight serving their duties of servitude and submitting to their Rabb.

^65,66And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] say: “Our Rabb! Avert from us the punishment of Jahannah [Hell]! Indeed, its punishment is an eternal manipulation and destruction. What an evil abode, an evil residence it is!”.

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

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

⁷²And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] do not testify to falsehood, and when they come upon a trivial matter they pass by with dignity.

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.

⁷⁴And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] say: “Our Rabb! Grant/bestow us the ones who will bring comfort to us from our spouses and successors. And make us a leader for those who have entered under the guardianship of Allah!”.

^75,76And servants of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] will be rewarded with the highest positions in Jannah [Heaven/Paradise] for their patience as the ones who will abide therein eternally and they will be welcomed with respect and Salam [health, peace, happiness…]. – What a good settlement and residence it is! –

(Furqan/63- 76)

Forgiveness in anger:

^133-135And hasten to forgiveness from your Rabb and Jannah [Heaven/Paradise] that is as wide as the heavens/universe and the earth, which is prepared for those who spend for the cause of Allah in prosperity and hardship, restrain their anger, pardon the people, remember Allah and ask forgiveness right away because of their sins when they treat themselves unjustly or commit an immorality, -and who is it who forgives sins other than Allah?-, do not persist intentionally in that evil which they do, have entered under the guardianship of Allah. And Allah likes those who do good deeds.

(Al-Imran/133- 135)

Performing Salāt:

As is well known, this phrase has often been translated as “performing the prayer properly.” Those familiar with our work know that in this context salāt means “social support.” “The fulfillment of salāt” therefore means “the establishment and maintenance of social support institutions.” Ritual prayer is made obligatory by other verses.

SHŪRĀ

In the Qur’an, Allah declares that the governance (legislative–executive) of the believers should be by shūrā.

The root of the word shūrā is sh-w-r, and its original meaning is “to draw honey out of a hive, or from hollows in rocks and trees.”

The form al-shūrā is a verbal noun on the mufāʿala pattern (cf. bushrā, dhikrā, futyā) and, in usage, denotes “arriving at the sweetest, best, and most beautiful solution to a matter through joint work by knowledgeable, experienced, and competent people.”

Shūrā was practiced before Islam as a product of reason and experience. The Meccan city-state also used shūrā, resolving its affairs through the council known as Dār al-Nadwa.

The Qur’an reports that Prophet Solomon (pbuh), the Queen of Sheba, and Pharaoh also had shūrā councils and used them to resolve major matters (An-Naml 29–35, 38–40). We likewise learn that during the eras of Prophet Joseph (pbuh) and Prophet Moses (pbuh) in Egypt, and Prophet Shuʿayb (pbuh) in Midian, rulers had “shūrā councils” (see the surahs Aʿraf, Hud, Yusuf, Believer, Shuʿara, Qasas).

There are three verses in the Qur’an about shūrā for the believers.

^36,39And whatever thing you have been given is the enjoyment of the simple worldly life. Only a temporary benefit of the worldly life. But what is with Allah [blessings, rewards] is better and more lasting for;

those who have believed and rely only on their Rabb,

and those who avoid major of wasting their time/delaying the good/being reluctant for the good/harming and immorality and those who forgive when something they are not pleased with is done,

and those who help each other when injustice and assault hits them.

(Shura/36-39)

Our Lord characterizes the believers He praises as “those whose affairs are decided by shūrā among themselves,” thereby underscoring the importance of shūrā. When a society consults together about the problems it faces, it is far more likely to reach the soundest, healthiest, and best decisions. Shūrā is the highest exercise of reason—enabling people to unite in solving problems, to deliberate to the finest points, and to arrive at the truth. For this reason, our Lord has laid down in this verse the rule that all matters affecting society should be conducted through consultation with the community.

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)

The directive in the verse addressed to the Messenger of Allah—“Consult with them in affairs, and jointly determine the best way of doing things”—naturally applies to matters for which there is no explicit divine command or clarification. Consultation is an indispensable practice for believers.

In these verses, everyone—especially those in authority—is commanded to consult experts on matters they do not know or cannot resolve, whether religious, political, economic, or military. This directive underscores the importance of consultation and urges believers not to abandon this principle.

²³³Mothers –who wish to complete the weaning term- will breastfeed their children exactly for two years. The father, whose child is being breastfed, is liable to provide sustenance and clothing for those, in a way that is acceptable for all, who breastfeed his child. Everyone is liable within his capacity. And no mother should be harmed [made overpay than normal] because of her child and no father should be harmed [made overpay than normal] because of his child. And upon the heir is the same of this. If mother and father discuss and agree for weaning by their own will, there is no blame upon them. If you wish to have your children breastfed, there is no blame upon you if you give whatever you wish to give perfectly in a way that is acceptable for all. And enter under the guardianship of Allah and know that Allah is the One Who sees very well what you do.

(Al-Baqarah/ 233)

Another verse in which the word “Shura” is mentioned is al-Baqarah/ 233. In this verse, it is stated that the separated parents should consult about breastfeeding and nursing their children. Our Lord characterized the believers whom He praised in the verse as “ among themselves, those who spend from that which We have provided for them for the cause of Allah/provide sustenance first for their relatives then others, and those who help each other when injustice and assault hits them.

Another verse where the word “shūrā” appears is al-Baqarah 233. In this verse, separated parents are instructed to consult one another regarding the breastfeeding of their children. Our Lord praises the believers; “ among themselves, those who spend from that which We have provided for them for the cause of Allah/provide sustenance first for their relatives then others, and those who help each other when injustice and assault hits them,” thereby highlighting the importance of shūrā. If a society consults collectively about its problems, it will reach the soundest decisions. Shūrā is the highest use of reason for uniting people in solving problems, reasoning to the finest points, and discovering the truth. For this reason, the verse establishes that all community affairs should be conducted through consultation.

It is noteworthy that this set of verses includes both “those who forgive when they are angry” and “those who, when struck by bagy [an act of injustice or aggression], support one another and take retribution.” On the surface, these statements seem contradictory.

To understand this properly, consider two kinds of forgiveness:

a) In some cases, forgiving the offender leads him to relent and abandon his wrongdoing.
b) In other cases, forgiving the offender emboldens him, increases his hostility and resentment, and creates a bigger problem later.

In verse 39, the options of forgiveness and punishment are framed with these two scenarios in view. There is no room for a kind of forgiveness that will increase evil.

²³⁷And if you divorce them before you have touched them and if you already have determined the mehir [life insurance, honor wealth], then it will be the half of what you have determined. Except the women or the one who holds the marriage covenant releases it. And releasing it is to be closer to enter under the guardianship of Allah. And do not forget the graciousness between you. Indeed, Allah is the One Who sees best what you do.

(Al-Baqarah/237)

(Furqan/72)

¹⁹⁹Take the forgiveness, command with the “Urf” [group of Ayat of the Qur’an] and keep away from the ignorant.

(A’raf/199)

^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.

(Fussilat/33, 34)

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

(Al-Mu’minun/96)

¹⁴O you who have believed! Indeed, among your spouses and children are those who are enemies to you. Therefore, avoid them. And if you pardon them and overlook their mistakes, tolerate and forgive them, know that Allah is the One Who forgives much, shows great mercy.

(Tegabun/14)

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/126)

²⁵¹Then, by permission/knowledge of Allah, they defeated Goliath and his army. And David killed Goliath and Allah gave him rulership and the laws, rules and principles that are set forth to prevent corruption and chaos. And He taught him from that which He willed. If Allah did not repel some people by some other people, the earth would be corrupted. But Allah is possessor of a great bounty to the universes.

(Al-Baqarah/251)

Indeed, Allah is fully capable of granting them victory. Had Allah not repelled some people by means of others, the sprouts and buds, the fruit on the trees, grain and pulses, plants in the wilderness and in barren land, buildings, all shopping places—bazaars and markets—salāt, support institutions, workplaces, places of education and training, security centers, and the mosques in which Allah’s name is mentioned abundantly would all have been destroyed.

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

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

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

(Hajj/39-41)

An example is given from Prophet Joseph. He forgave his brothers who did evil to him:

⁸⁹Joseph said: “Do you know what you did to Joseph and his brother when you were ignorant?”

⁹⁰Brothers of Joseph said: “Are you really Joseph?”. Joseph said: “I am indeed and he is my brother. Surely, Allah has given us His blessings. Surely, whoever enters under the guardianship of Allah and is patient; then no doubt Allah will not let the reward of those who do good deeds be lost”.

⁹¹They said: “By Allah, Allah exalted you above us. And we surely have been the wrong”.

^92,93Joseph said: “No condemnation and accusation will be upon you today. May Allah forgive you. He is the most merciful of those who show mercy. Take my shirt and put it on the face of my father so he may be saved from that scorned/ridiculed illness/being depressed. And bring me your all family”.

(Yusuf/89- 93)

Moreover, when we look at Islamic history, we see that the Messenger of Allah (pbuh), who best understood and practiced these verses, set many examples for us:

In the year of Hudaybiyyah, he pardoned the eighty men who had descended from Mount Tan‘im and attempted his life; he showed them favor even though he had full power to punish and take revenge.
He also forgave Ghawras b. Khāris. While the Messenger of Allah (pbuh) was sleeping, Ghawras drew his sword to kill him. The Prophet awoke with the bare sword over him, restrained him, and Ghawras let the sword fall. The Prophet (pbuh) then took the sword, called his companions, informed them of what had happened, and forgave him.
Likewise, he forgave Lubayd b. A‘sam, who sought to poison him; he neither retaliated nor punished him, despite having the power to do so.
He also forgave those who had been his enemies at Badr, Uhud, and the Trench once they accepted Islam. He bore no personal grudge against anyone.

The believers praised in the verse are described as “those who put their trust in their Lord alone.” Tawakkul, in brief, is to entrust one’s very being—and its sustenance, nurture, and protection—to Allah; to accept whatever outcome He decrees is best; and to be content with that outcome. In practice, it means that after taking all due measures and reaching a firm decision, one consigns the result to the Trustee—Allah, the One who sustains and protects existence.

Verses 40 – 43:

⁴¹And whoever takes his right after being treated unjustly, then there is no way against them.

⁴²The way is against only those who treat the people unjustly and transgress without right on the earth. They are the ones for whom will be a painful punishment.

⁴³And whoever is patient and forgives faults, it is definitely from the determination of the matters.

In these verses, our Lord lays down social principles. In verse 39, believers are described as “those who support one another when struck by baghy [an act of injustice or aggression] and who take retribution,” and they are instructed to punish certain offenders rather than pardon them. In this passage, the basic principles to be applied in punishment are likewise set out. Thus, our Lord guides humanity and teaches the foundations upon which a society’s laws should rest.

With the statement “And the recompense of an evil deed is an evil like it,” the principle is established that punishment for a crime must be proportionate to that crime. Both under-punishment and over-punishment are forms of cruelty to the offender; retribution, by contrast, is justice. It is noteworthy that the punishment for evil is also termed “evil” in the verse—because both acts, the crime and the punishment, are “evil” in the sense that punishment inevitably causes grief to the one who receives it.

^77,78Have you not seen/thought about those who were told, “Restrain your hands, establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], 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 when war was written upon them, a group from among them fear men in awe with respect, love, knowledge like they fear Allah in awe with respect, love, knowledge or even more. And they said: “Our Rabb! Why have you decreed war upon us, why did not You postpone us for a close time?”. Say: “Enjoyment of the world is very little. Akhirat [Afterlife], on the other hand, is better for those who have entered under the guardianship of Allah and you will not be treated unjustly, not even “as much as the speck of a date seed”. Wherever you are, death will reach you, even you are within strong fortresses built with limestone/concrete”. And if a good comes to them, they say: “This is from Allah”, and if evil befalls them, they say: “This is from you”. Say: “All are from Allah”. Despite these, what is the matter with these people that they almost do not understand anything?

(Nisa/77,78)

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

(Al-Baqarah/178)

(Al-Baqarah/237)

²²And do not let those among you who are blessed with wealth and resources swear not to give to their relatives, the needy, those who emigrate in the path of Allah; let them pardon, tolerate. Would you not like that Allah should forgive you? Allah is 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.

(Noor/22)

¹⁹⁴The prohibited month is for the haram/forbidden month. And all that which must be obeyed/binding provisions are for each other. Then whoever has attacked you, then attack him in the same way he has attacked you. And enter under the guardianship of Allah. And know that Allah is with those who have entered under the guardianship of Himself.

(Al-Baqarah/194)

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/126)

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.

(Maida/45)

^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.

(Fussilat/33-35)

^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)

Verses 44 – 46:

This passage portrays the condition of wrongdoers in the Hereafter. Those who were called to the truth yet chose to persist in their deviation will be driven toward the Fire with heads bowed, their eyes stealing sideways glances because of the humiliation they have incurred. When confronted with something terrifying and with hands shackled, a person instinctively squeezes the eyes shut from fear and shame, yet cannot resist a furtive look from the corner of the eye to gauge how near the threat has come—then shuts them again in dread. Such will be the appearance of those being led to Hell. This scene is terrifying, and it is disclosed in advance to warn the disbelievers.

At the start of verse 44 and the end of verse 46 the phrase “Whom Allah leads astray …” appears. Its meaning is explained in detail at the end of Surah al-Tukhir under “Mashiet.” In reality, it is the person who strays from the straight path; Allah permits his straying and creates the act. To do otherwise would be to infringe human freedom.

²⁵⁴O you who have believed! Spend from what We have provided for you for the cause of Allah/provide sustenance first to your relatives and others before the coming of a day when no exchange, no friendship or intercession or help will be. And the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb are the ones who treat unjustly to themselves.

(Al-Baqarah/254)

¹⁷And you will see that outcome is good when a work is done compliant with revelation; otherwise it will be nonsense. They were in a wide open space from it. This is among the evidences/signs of Allah. Whomever Allah guided, then he has followed the righteous path he was guided. And whomever Allah led astray, then you will never find a Familiar Person who would guide him.

(Qahf/17)

²⁷If you could see when they are made to stand upon the fire, they will say: “Oh, if only we were returned to the world, we have not denied the Ayat of our Rabb and we have become of the believers!”.

²⁸Rather, what they have been concealing has now been disclosed. If they were returned, they would definitely return to that which was forbidden to them. Yes, they are truly liars.

(Al-An’am/27, 28)

¹²If only you could see the criminals before their Rabb hanging their heads, saying: “O our Rabb! We have seen and listened, now return us back so we may do a righteous deed, we surely believe now”!

(Sajda/12)

Verse 47:

Following the depiction of the wrongdoers’ fate in the Hereafter, this verse calls all people to respond to our Lord’s summons as an act of divine mercy, affirming that there is no refuge but Him and no escape from the reckoning—neither by denying one’s deeds nor by hoping to go unrecognized.

^7-10So, when the sight is dazed, the moon is eclipsed and the moon and the sun are joined together, that day man will say “To where is the escape/Where is the place of escape?”

¹¹Certainly not as he thinks! There is no refuge. ¹²That day, the destination is only to your Rabb/that day, the place to stay is only before your Rabb.

(Qiyāmah/7-12)

Verse 48:

In this verse—after consoling the Messenger of Allah (pbuh) and reminding him of his primary duty—the focus turns to human psychology.

The word ḥafīẓ (حفيظ), “guardian,” means: one who watches over their deeds and holds them to account; a guardian who would remain over them until they believe; an overseer who would compel them to believe.

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.

(Zumar/41)

The Messenger’s duty is to convey the message:

⁶⁷O Messenger! Convey that which has been revealed to you from your Rabb. If you do not do this, then you have not fulfilled the duty of messenger that He assigned you. And Allah will protect you from the people. Surely, Allah will not guide infidels; those who consciously deny His divinity and the fact that He is Rabb.

(Al-Ma’idah/67)

⁵⁶And We send messengers only as bringers of good tidings and warners. The infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb struggle to eliminate/invalidate the truth with falsehood. And they have ridiculed Our Ayat and that with which they were threatened.

(Qahf/56)

The closing clause of verse 48—“When We grant man a mercy from Us, he rejoices in it; but if harm befalls him because of what his hands have earned, you will see him ungrateful”—describes the general pattern of human psychology, as many other verses likewise do.

Verses 49 – 50:

^49,50Dominion of the heavens/universe and the earth belongs only to Allah. He forms what He wills, bestows whom He wills daughter, bestows whom He wills son.

Or Allah makes them twin as daughter and son. And He makes barren whom He wills. Indeed, He is the One Who knows best, the One Who is very powerful.

These verses—an independent Najm—open by emphasizing our Lord’s absolute sovereignty over the universe. That sovereignty in creation appears in His creating as He wills. Among the aspects of this creative law that people care about most are the continuation of lineage, the sex of one’s children, and infertility. Our Lord’s practice in this regard is a general law (sunnatullah) that encompasses all human beings. The prophets are included in the operation of this law as well: some had sons, some had daughters, and some—like other people—were infertile. Looking at the history of the prophets, we see that Prophet Lot had only daughters; Prophet Abraham had sons; the Messenger of Allah (pbuh) had four sons—Qasim, Tahir, Abdullah, and Ibrahim—and four daughters—Zaynab, Ruqiyya, Umm Kulthum, and Fatima; and Prophet Yahya had no children. Prophet Jesus also married and had children, though the details of this have not been disclosed to us.

³⁸Surely, We have sent prophets before you as well. And We gave them spouses and descendants [sons and daughters] as well. It is not for a prophet to bring an evidence/a sign without permission/knowledge of Allah. For every end of the term, there is a decree.

(Ra’d/ 38)

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

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

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

(Nahl/57-59)

¹⁶Or has He taken daughters from what He formed and chosen sons for you?

¹⁷When one of them is given the good tidings of a daughter/what he attributes to Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created], his face becomes dark. And he gulps over and over.

¹⁸-Is the clueless, unconscious, cowardly male person who is in ornaments; who is wealthy, lives a comfortable life without being openly involved in debates and who is unable to defend his thesis leading this non sense?-

(Zuhruf/16-18)

Verse 51:

This verse and the verses that follow it form an independent unit. In this verse we are told how our Lord communicates with human beings. Allah does not speak to a human being directly; He either casts inspiration into his heart, speaks to him from behind a veil, or sends a messenger who, by Allah’s permission, conveys revelation.

It is not possible for Allah to speak to any human being directly. Allah speaks to human beings only in three ways:

Through revelation: by this is meant the secret imprinting of divine knowledge upon the heart. Most of the revelations given to the prophets came in this way. (The revelation to the bee, Moses’ revelation to his mother, Zakariya’s revelation to his people, and the revelation of the polytheists to one another are excluded from this scope.)
By Allah sending a messenger to convey His message to His servant. This is like the messengers whom Allah sent as guests to Prophets Lot and Ibrahim, conveying to them a son for Ibrahim and the destruction of Lot’s community; and He sent Prophet Zakariya to convey messages to Maryam (Maryam/17–19).

¹⁷Then, she secluded herself from her family/relatives and We sent her Our soul/divine message¹³⁴ and the messenger who brought Our soul/divine message to her gave her an example of a perfect human being.

¹⁸Mary said: “I seek refuge in Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] from you. If you are a person who has entered under the guardianship of Allah/if you are takiy…”.

¹⁹The messenger/Zachariah said: “I am only the messenger of your Rabb to prepare you for a pure boy”.

(Maryam/17- 19)

From behind a veil: in this mode, the messenger hears the voice but does not see the Speaker. Examples include the Prophet (pbuh) receiving the initial revelation when a veil was drawn near the Lote Tree at the utmost boundary (sidrat al-muntahā), and the revelation to Prophet Moses (pbuh) from behind a veil at Mount Ṭūr, by the tree and the fire.

⁵The One Who has mighty powers, Who is supreme in intelligence, Who has established the dominion⁵² has taught to your companion what he says.

^6,7And the One Who has mighty powers, Who is supreme in intelligence, Who has established the dominion is the owner of the highest horizon. ^8,9Then, He; the One Who has mighty powers, Who is supreme in intelligence, Who has established the dominion approached to inform him, to train him, to protect him and for the good of the people, then group by group revelations descended at once one after another. First, He was at a distance of two bows⁵³, then He was closer.¹⁰He; the One Who has mighty powers, Who is supreme in intelligence, Who has established the dominion and Who is the owner of the highest horizon then revealed to His servant what He revealed ¹⁴by the last cherry tree – next to it there is a resting place worth stopping by-.⁵⁴ ¹⁶At that time, the cherry tree was covered by what covered it. ¹¹The mind of the servant did not deny what he saw. ¹²Do you doubt about that which he saw?/Do you dispute with him about that which he saw?

¹³Indeed, he saw it in another descend. ¹⁷The sight did not swerve nor did it transgress. ¹⁸Surely, He saw the greatest of the evidences/signs of His Rabb.

(Najm/5-18)

The occasion of revelation for verse 51 is reported in the asbāb al-nuzūl sources as follows:

The Jews said to the Prophet (pbuh): “If you are truly a prophet, you should speak with Allah as Moses did and look upon Him. We will not believe in you otherwise.” The Prophet (pbuh) replied, “Indeed, Moses did not look upon Allah.” Thereupon Allah revealed: “It is not for any human that Allah should speak to him except by revelation…” This report is related by al-Naqqāsh, al-Wāḥidī, and al-Sa’labi.^[1]

Verses 52, 53:

The phrase in the verse, “We revealed the Spirit by Our command/Our affair,” indicates that revelation is an act exclusive to our Lord: it is neither performed nor performable by anyone else, and no being serves as an intermediary in its transmission. This emphasis recurs in every verse where revelation [the Spirit] is mentioned.

Another noteworthy point is that revelation is described as “spirit.” In the Qur’an, “spirit” denotes divine inspiration, revelation/knowledge. Because revelation gives life to the heart—deadened by ignorance—and serves humanity as life serves the body, preserving both individuals and society from decay, one might perceive a parallel between the lexical and theological uses of “spirit” and its Qur’anic meaning. Yet, when the relevant verses are examined, it becomes clear that this parallel concerns not the essence of the “spirit” but its effects on human beings.

Accordingly, the “spirit” [divine inspiration, revelation] in the Qur’an is that which imparts real vitality to individuals and communities who knowingly accept it and embody it in their lives, shielding them from corruption. It is never a mystical breath that confers life beyond death or that can legitimize any form of depravity:

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

(Isra/85)

¹⁵He is the One Who raises the degrees, the owner of the greatest throne/position: He places the revelation which is from His own command/His own affair to whomever He wills of His servants to warn about the day of meeting.

(Mu’min15)

Since the topic of “the Spirit” has already been treated at length in the analysis of Surah al-Qadr under the headings “The Spirit,” “The Use of the Word ‘Spirit’ in the Qur’an,” “Why and to Whom Is the Spirit/Revelation Sent?” and “The Breathing of the Spirit,” we recommend consulting that section for details.

The phrase “But We made it a light/soul with which We guide from whomever We will of Our servant” in the verse conveys the message that not everyone can benefit from the Qur’an.

^2-4This book; about which there is no doubt is a guidance for those who believe in the unseen, the unheard, the unknown places, who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], who spend from what We have provided for them for the cause of Allah/provide sustenance first for their relatives and then others, who believe in what has been revealed to you and what was revealed before you, who has entered under the guardianship of Allah –and they definitely believe in Akhirat [Afterlife]-..

(Al-Baqarah/2-4)

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

(A’raf/156,157)

¹⁷⁴O mankind! Indeed, an explicit proof from your Rabb has come to you. And We have sent down to you an explicit light/a light that clarifies.

(Nisa/174)

^15,16O People of the Book! Indeed, Our Messenger who makes clear to you most of that which you have been concealing from the Book and overlooks many has come to you. And indeed, a light and an explicit Book from Allah has come to you. Allah guides those who seek His pleasure to the paths of salamat [peace, safety, happiness] by that Book. He brings them out from all darkness into the light and guides them to the straight path with His knowledge.

(Al-Ma’idah/15)

⁸Then, believe in Allah, His Messenger and the light/the Qur’an We have revealed. Allah is aware of that which you do.

(Tegabun/8)

(Ibrahim/1-3)

Allah is the Best Knower of truth.

^[1] (Qurtubi; al-Jami’a li Ahkami’l-Qur’an)