66. SURAH AL-AHQAF [THE SAND DUNES] – Presentation of Islam and Quran

INTRODUCTION

The surah, which takes its name from the word “احقاف Ahkaf [Sand Dunes]” in verse 21, is considered to have been revealed in Mecca as the 66th in order of revelation. There are also reports indicating that verses 10, 15, and 35 are Medinan; however, the coherence of the context suggests otherwise.

In this surah, attention is first drawn to the Quran, then the inappropriate and disrespectful attitudes of the polytheists toward the Messenger of Allah are displayed, and the situation of believers and deniers in the afterlife is shown. In the surah, where the tribe of Ad and their fate are recalled once again, the incident of a group of jinn listening to the Quran—mentioned in Surah Jinn—is also revisited in a different style. This reference, which conveys the impact of the Quran in another city (Medina) despite the Meccans, also hints at the migration.

The meaning of the verses:

¹Ha/8, Mim/40.

²Revelation of this book is from Allah Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

³We formed the heavens/universe and the earth and what is in between only in “truth” and with a “predetermined end of the term”. But those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb are those who keep their distance, escape from that with which they are warned/from being warned.

⁴Say: “Have you seen/ever thought about that which you invoke from among those that are inferior to Allah? Show me what they have formed of the earth. Or do they have a partnership in the heavens/universe? If you should be truthful, bring me a book before the Qur’an or trace of knowledge”.

⁵And who can be more in astray than the one who invokes the ones from among those that are inferior to Allah, who will not respond to him until the day of Qiyamat [Resurrection]? And the ones who are invoked are even not aware of their invocation.

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

⁷And when Our Ayat were recited to them explicitly, the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said for the “truth” that has come to them : “This is an explicit magic”.

⁸Or they say: “Muhammad has invented the Qur’an”. Say: “If I have invented it, you will not possess to that which will happen to me from Allah; you can not punish me like Allah. He knows better that what a wrong belief you have. He is sufficient between you and me as witness. And He is very forgiving, very merciful”.

⁹Say: “I am not the one who came forth first of the messengers. And I do not know what will be done to me and to you. I only follow what is revealed to me. And I am only an explicit warner”.

¹⁰Say: “Have you ever thought? If the Qur’an is from Allah and you consciously denied it, while a witness from among Israelites testified for something similar and believed, and you acted arrogantly… Surely, Allah does not guide a people who do wrong; act against their own good by associating others with Himself”.

¹¹And the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb said for those who have believed: “If it had been good, a benefit, they would not have preceded us to it; we would have been believers first, taken the benefit”. And when they do not follow the righteous path that they are guided by this, they will say: “This is an ancient invention.”

¹²There was the book of Moses as a leader and mercy before the Qur’an. And this Qur’an is the book which is upon Arabic language/with the most perfect narration style to warn those who do wrong; act against their own good by associating others with Allah and to give good tidings to those who produce good.

¹³Surely, there will be no fear for those who say: “Our Rabb is Allah” and then become righteous, they will not grieve.

¹⁴They are the companions of Jannah [Heaven/Paradise]. They will abide there eternally as a recompense of what they did.

¹⁵And We have enjoined upon man as a liability, good treatment to his mother and father. His mother carried him with hardship and delivered/gave birth to him with hardship. And his gestation and weaning is thirty months. And when man reaches maturity and comes to forty years, he has said: “My Rabb! Make me repay for Your blessings You have bestowed upon me and my mother and my father and make me do righteous deeds with which You will be pleased. Amend in my lineage/bestow upon me righteous. Indeed, I have turned to you. And indeed, I am of the Muslims”.

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

¹⁷And one who says to his parents: “Uff to you! Do you threaten me with that I will be brought forth/I will be resurrected after death while many generations before me have passed on? … And his parents say while they call upon Allah: “Woe to you! Believe, indeed, the promise of Allah is truth”. Then he says: “This Qur’an is nothing but legends of the former ones”.

¹⁸And the children who conflict with their parents in terms of faith, who do not believe in Akhirat [Afterlife] are the ones upon whom the Word has come to effect among all peoples with a leader from all communities, known or unknown, who have passed before them. Surely, they were the ones who lost and suffered.

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

²⁰And on the day when the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb will be spread upon the fire: “You quenched all your good things in your simple worldly lives, you had your enjoyment with them, yet today you will be recompensed with an humiliating punishment for you acted arrogantly without right on the earth and for you have been going astray from the righteous path!”.

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

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

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

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

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

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

²⁹And when We directed to you a group of people of secret agents who wished to listen to the Qur’an. When they were ready for the Qur’an, they said: Be quiet!”. And then when they listened to the Qur’an, they returned to their people as a warner.

^30-32They said: “O our people! We certainly have listened to a book that was revealed after Moses and only confirms its contents and guides to the truth and to the straight path. O our people! Respond to the inviter of Allah and believe in Him so Allah may forgive your sins and save you from a painful punishment. Whoever does not respond to the inviter of Allah, let him know that he will not incapacitate Allah on the earth. And there are no familiars who help, guide, protect for him from among those that are inferior to Allah. They are in an explicit astray”.

³³Have they not seen/thought about that Allah, the One Who formed the heavens/universe and the earth and did not get weary in their formation, is able to resurrect the dead? Yes, indeed, He is the One Who is competent over everything.

³⁴The day when the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will be exposed to the fire: “Is it not the truth?”. And they will say: “Yes; it is the truth. By our Rabb!”. And Allah will say: “Then taste the punishment now for you have been consciously denying/disbelieving!”.

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

ANALYSIS

Verse 1:

¹Ha/8, Mim/40.

Like the Surah Casiye that was revealed before it, this surah also began with the disjointed letters “ح Ḥā” and “م Mīm”.

We stated in the analysis of Duhan/1 that various attributions had been made in the past regarding the disjointed letters “Ḥā Mīm,” and we noted in a footnote there that the details of these attributions are included in the analysis of Mümin/Gafir/1. For this reason, we recommend reading the details from that same footnote.

Verse 2:

Like other surahs that begin with the muqattaʿ (disjointed) letters, this surah also begins by drawing attention to the Qur’an. In this verse, which is identical to Casiye/2, it is emphasized that the power behind the Qur’an is Allah—the absolute Victor, the One who is absolutely invincible, who lays down laws and makes all that He does sound—and that the Prophet did not make up the Qur’an; therefore, it is from Allah. The message conveyed is that there is no way but to submit to Him and comply with the principles He has set.

Verse 3:

These verses draw attention to the characteristics of the creation of the universe and convey that human beings should learn lessons from it. Thus, by pointing out that the true God can be recognized and proven through the verses [signs/evidence] to be observed and investigated in the universe—and that it can be discovered that the universe is finite and that the apocalypse will come—it calls people to consider how far one should attach oneself to a universe that will be destroyed after a certain period of time. This verse serves as a preface to the verses that follow and to the explanations to be made to the polytheists.

We have seen the same messages collectively in Yunus/3–8 and Hijr/85–88.

The following is implicitly said about the unbelievers in the expression at the end of the verse under discussion: “But those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb are those who keep their distance, escape from that with which they are warned/from being warned” These unbelievers are turning in another direction, are stalling, and are not preparing properly for that Day. The Book has been sent down to them and the Messenger has been sent to them, but they have turned away from all this. “They will know the outcome of this soon.”

Verse 4:

In this verse, through the condemning, admonitory question that the Prophet is instructed to address to the unbelievers, their foolishness, irrationality, and lack of any sound evidence are laid bare. This question is intended to bring the deniers to their senses.

With the expression “Have you seen/ever considered those whom you invoke besides Allah?”, it is made clear that the polytheists’ so-called gods possess no creative power and cannot be deities. With the expression “Or do they have a partnership in the heavens (universe)? If you are truthful, bring me a book before the Qur’an or a trace/remnant of knowledge,” the text shuts the door on any pretext the polytheists might raise: they can neither claim “we worship them because they deserve to be worshiped” nor “we worship them because God commanded us to do so.” In other words, no messenger or book has ever been sent authorizing the adoption of other gods; they have neither knowledge nor any transmitted proof on this matter.

Verses 5, 6:

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

In these verses, the nature of the perversion into which the unbelievers have fallen in this world due to their foolishness, and the evil fate they will encounter on the Day of Judgment, are described. According to the verses, on the Day of Judgment Almighty Allah will raise those false gods whom the unbelievers used to worship, and a reciprocal exchange of accusations and excuses will take place between these idols and their worshipers. By depicting this scene that will occur on the Day of Judgment, our Lord informs the unbelievers in advance of their wretched condition and warns them of their dire fate. For those so-called gods whom they worshiped in the world will defend themselves by saying of them: “We never told them to worship us. We have no interest in their worshiping us. They themselves are responsible for this perversion. Therefore, they should suffer their own punishment.”

⁸¹And they have taken idols from among those that are inferior to Allah so there may be a glory, an honor and a power for themselves.

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

(Maryam/81, 82)

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

(Ankabut/25)

⁶¹Then, is he whom We have promised a good promise and who has received what We promised, like one who is among those whom We have given worldly earnings and they will be gathered before Us/will be kept standing “at attention” in our presence on the day of Qiyamat [Resurrection]?

(Qasas/63)

The expression “And who can be more in astray than the one who invokes the ones from among those that are inferior to Allah, who will not respond to him until the day of Qiyamat [Resurrection]? in the verse includes both lifeless idols and Jesus, Mary, Uzair, and other people who have been adopted as gods. This is because, in accordance with “Tağlip”^[1] a rhetorical rule in Arabic, the verse uses the pronoun “man,” which denotes living, intelligent beings, to refer also to inanimate beings, and thus we interpret them as “persons.”

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

(Maidah/116- 118)

¹⁶For them therein is whatever they wish as they will abide eternally. – This is a promise which your Rabb took upon Himself to be done. –

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

¹⁸And those fake idols will say: “We purify You from all deficiencies. It does not suit us to take familiars who help, guide and protect from among those that are inferior to You. But You had bestowed them and their ancestors so much of Your blessings, they abandoned the Book and became a people that were to be manipulated/destroyed”.

¹⁹Here, what you worshipped have denied you in what you say. So, you are unable to avert and to get a help. And whoever among you does wrong; acts against his own good by associating others with Allah, We will make him taste a great punishment.

(Furqan/16- 19)

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

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

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

(Saba’/40-42)

Verse 7, 8:

⁸Or they say: “Muhammad has invented the Qur’an”. Say: “If I have invented it, you will not possess to that which will happen to me from Allah; you can not punish me like Allah. He knows better what a wrong belief you have. He is sufficient between you and me as witness. And He is very forgiving, very merciful”.

The Meccan polytheists’ statement about the Qur’an—“This is obvious magic”—is nothing more than their own admission that the Qur’an is no ordinary speech and could not have been fabricated by a human being.

Our Lord commanded the Prophet, “Say,” and he was to address the polytheists: “If I have invented it, you would have no power to avert from me anything from Allah [you cannot punish me as Allah can]. He knows best what you are plunging into. He is sufficient as a witness between you and me. And He is the All-Forgiving, the Most Merciful.” This is a warning call to the polytheists to use their reason. Yet despite their tacit admission that the Qur’an cannot be human speech, the polytheists persisted in rejecting the truth of the revelation and continually sought to slander it by contriving various pretexts:

⁴And those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “This, the Qur’an, is nothing but a lie that he/Muhammad has invented. And another people helped him for this”. Thus they treated unjustly and brought forward a false allegation.

⁵And they said: “The Qur’an is the legends of the former ones written down; and these are being dictated to him day and night/continuously”.

⁶Say: “The One Who knows the secret within the heavens/universe and the earth has revealed it. Indeed, He is the One Who forgives, shows mercy”.

(Furkan/4-6)

The detail on this subject was previously mentioned in chapters 4-6 of Surah Furqan. It is presented in the analysis of the verses.

Verses 9, 10:

Polytheists who do not believe in the Qur’an and do not accept a human messenger are invited to reflect by the warning messages in these verses. The first point in verse 9 is that Muhammad (peace be upon him) was not the first messenger; many messengers came and went before him. He belongs to that chain of messengers, so there is nothing strange in his mission. Moreover, he did not appoint himself; he was commissioned by God through revelation. He delivers the warnings not in his own name, but in the name of Allah.

From the phrase “what will be done to me and to you” in “I do not know what will be done to me or to you” (v. 9), we understand that all states of this world and the Hereafter are encompassed: matters such as future victories or defeats, where, when, and how one dies, what is commanded and what is prohibited in religion, whether the polytheists will believe, and whether punishment will be immediate or deferred.

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

(A’raf/188)

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

(A’raf/158)

³³Allah is the One Who has sent His Messenger with the guidance to the righteous path and the true religion to manifest the True Religion over all false religions although those who associate others with Allah dislike.

(Tawbah/33)

³³But Allah would not punish them while you are among them. And Allah would not punish them as long as they ask forgiveness.

(Anfal/33)

In verse 10, “Have you seen [have you ever thought]? If it [the Qur’an] is from Allah and you have denied it, and yet a witness from the Children of Israel has testified to something similar to it and believed…”. The unbelievers are presented with this example of belief in the Qur’an and are invited to reflect with the warning, “…if you too are arrogant… Surely, Allah does not guide the unjust people.”

One notable point is that the answer to the conditional sentence in verse 10 is omitted [left unstated]. According to the flow of the conditional clause ending with the phrase “…if you were also arrogant…”, the omitted answer can be understood as:

“Surely you are among the losers”,
“You will not be guided, but you will be misguided”, or
“Wouldn’t you be wronging yourselves?”

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

(Fussilat/52)

⁷And We inspired to the mother of Moses: “Suckle him. If you fear for him, cast him in the river, do not fear and do not grieve. Surely, We will return him back to you and make him one of the messengers”.

(Qasas/7)

The following information is given in classical sources regarding the identity of “…a witness from the Children of Israel” mentioned in the same verse:

First Opinion: This is the view adopted by most scholars, and this witness is ‘Abdullah b. Salam. The author of al-Kashshaf narrated the following: “When the Prophet (pbuh) came to Medina, ‘Abdullah b. Salam looked at the face of the Prophet (pbuh). Thus he realized that such a face could not be the face of a liar, and he reflected on the matter until he concluded that he was the awaited prophet. Thereupon he said to the Prophet (pbuh): ‘I will ask you three things that only prophets can know’:

a- ‘What is the first of the signs of Doomsday?’

b- ‘What is the first food that the people of Paradise will eat?’

c- ‘Does the child resemble his father or his mother?’”

Thereupon the Prophet (pbuh) said: “The first of the signs of Doomsday is a fire that will drive people from east to west and gather them in the west. The first food that the people of Paradise will eat is the excess of fish liver. As for the child: if the man’s fluid precedes, the child will resemble the man; if the woman’s fluid precedes, the child will resemble the woman.” Thereupon ‘Abdullah b. Salam said: “I testify that you are undoubtedly the Messenger of Allah,” and added: “The Jews are a slanderous people. If they learn that I have embraced Islam before you ask them about me, they will slander me in your presence.” Then, when the Jews came, the Prophet (pbuh) asked them: “What kind of person is ‘Abdullah among you?” They said, “He is our best, the son of our best; our master, the son of our master; our most knowledgeable, the son of our most knowledgeable.” Thereupon the Prophet (pbuh) said, “What would you say if ‘Abdullah were to become Muslim?” They said, “May God protect him from that.” Then ‘Abdullah came forward and said, “I testify that there is no god but Allah and that Muhammad (pbuh) is the Messenger of Allah.” Thereupon they said, “He is the worst of us and the son of the worst of us,” and they denied ‘Abdullah his due. Then ‘Abdullah said, “O Messenger of Allah, this is what I feared.” Sa‘d b. Abi Waqqas said: “I never heard the Prophet (pbuh) say that anyone walking on the earth is among the people of Paradise except ‘Abdullah b. Salam. The phrase in the verse, ‘A witness from the Children of Israel also testified to this,’ was revealed about him.”^[2]

Know that al-Sha‘bi, Masruq, and some scholars do not accept that the “witness” mentioned in this verse is ‘Abdullah b. Salam and say: “Because ‘Abdullah b. Salam became Muslim in Medina, and that was two years before the death of the Prophet (pbuh). This surah is Meccan. Therefore, how can this Meccan verse be attributed to an incident that occurred at the end of the Prophet’s years in Medina?” Al-Kalbi responded to this view as follows: “The surah is Meccan, but this verse is Medinan. For the verses were revealed, and the Prophet (pbuh) was commanded to place these verses in certain places within certain surahs. Therefore, this verse was revealed in Medina, but Allah Almighty commanded His Prophet to place it in this part of this Meccan surah.”^[3]

Most commentators say, “What is meant by this witness is ‘Abdullah b. Salam,” because he was the most famous Jewish scholar in Medina. After the migration, he believed in the Messenger of Allah and became Muslim. Since this incident took place in Medina, according to the commentators’ interpretation, this verse is Medinan. The source of this interpretation is the explanation of Sa‘d b. Abi Waqqas. According to him, this verse was revealed about ‘Abdullah b. Salam. [Bukhari, Muslim, Nasa’i, Ibn Jarir] And based on the same source, Ibn ‘Abbas, Mujahid, Qatada, Dahhak, Ibn Sirin, Hasan al-Basri, Ibn Zayd, and ‘Awf b. Malik al-Ashja‘i—many great commentators—hold this view. On the other hand, ‘Ikrima, al-Sha‘bi and Masruq say, “This verse cannot be about ‘Abdullah b. Salam, because the entire surah is Meccan. It was revealed in Mecca.” Ibn Jarir al-Tabari also agrees with this view and says: “The addressees of the foregoing discourse are the Meccan polytheists. It is understood from the subsequent verses that the Meccan polytheists are consistently addressed. In this context it is inconceivable that a single verse revealed in Medina would be inserted here.” While later commentators preferred this second view, they do not deny the report of Sa‘d b. Abi Waqqas. According to the custom of the ancients, Sa‘d said that this verse applies perfectly to Ibn Salam. From these words, one cannot infer that the verse was revealed after Ibn Salam believed. However, the verse does indeed match his description exactly.

It appears that the second view is more correct. Then a question arises: “Who, then, is meant by this witness?” Some commentators who hold the second view say that it is Moses (a.s.). But the next sentence, “He has believed and you are arrogant,” does not fit such an interpretation at all. The most accurate explanation belongs to the commentators al-Nisaburi and Ibn Kathir. They said: “The witness here is not a specific individual. What is meant is an ordinary person from the Children of Israel.” The intent of Allah’s wording is this: The Holy Qur’an is now presented to you; this is not something you are encountering for the first time such that you could excuse yourselves by claiming novelty. Previously, such instructions came to the Israelites through revelation in the form of the Torah and other heavenly books. Even an ordinary person accepted them. Even an ordinary person acknowledges that God conveys His instructions only through revelation. Therefore, you cannot claim that revelation and the instructions it brings are something strange or incomprehensible.^[4]

Our opinion is that the expression “witness” in the verse does not refer to any particular individual. Based on the information in the Torah and the Gospel about the prophet whose coming was foretold, the “witness” means that any Israelite who observes the Messenger of Allah and studies the Qur’an will bear witness to this truth. Considering the above citations, it seems reasonable to accept this verse as Medinan. However, the verse is extremely compatible with the passage in which it is found. In addition, the presence of many People of the Book around Mecca and the fact that People of the Book are also mentioned in Meccan surahs proves that the verse in question is Meccan.

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

(Qasas/53)

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

(Isra/107, 108)

¹⁹⁹And indeed, among the People of the Book are those who believe in Allah, what has been revealed to you and what was revealed to them –as the ones who respect Allah sincerely-. They do not exchange the Ayat of Allah for a price. They are the ones whose reward is with their Rabb. Indeed, Allah is the One Who is swift in accounting.

(Al-i Imran/199)

⁶⁴Say: “It is Allah Who saves you from it and from every distress. Then you associate others with Him. ¹¹⁴And should I seek for a judge other than Allah while He is the One Who has sent down to you the Qur’an in detail/truth-falsehood separated?”. And those to whom We gave the Book, they surely know that the Qur’an is sent down by their Rabb with the truth. Then, do not ever be among those who doubt concerning that they know that this book is sent down by Allah.

(An’am/64, 114)

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

(Al-i Imran/113, 114)

Verses 11, 12:

It is stated that the Meccan polytheists shunned the Qur’an out of arrogance and would not listen to the Messenger of Allah. In these verses, where it is made clear that they paid no heed, it is affirmed that they cannot escape by saying, “This is fabricated”; rather, it is reminded that the sending of messengers and the sending down of scriptures has continued as the Sunnah of Allah [God’s law applied to humanity] since ancient times— as in the example of Moses— and that what they themselves acknowledge is thrown back in their faces.

Those referred to in the verse are poor, low-status people such as ʿAmmār, Suhayb, and Ibn Masʿūd. The pampered elites looked at these young and financially poor believers and said to those around them in effect: “If the religion taught by Muhammad were good, beautiful, and beneficial, the young and the poor would not have outstripped us in accepting it; we would have been Muslims before them. How can it be that a few inexperienced youths and a few slaves from a lower class find this reasonable, while our elders—people of intelligence and experience, respected by all—do not? Then the fact that only the common folk, the rabble, believe in Muhammad shows there must be some flaw in this call; that is why the elders of the tribe have not accepted it. So keep away from him.”

In addition, the following reports about this verse are found in the Asbāb al-Nuzūl records:

It is narrated that when the tribes of Juhaynah, Muzaynah, Aslam, and Ghifār embraced Islam, the tribes of ʿĀmir, Ghaṭafān, Asad, and Ashjaʿ said, “If this religion were good, beautiful, and beneficial, those tribes—shepherds of our lambs—would not have entered it before us.”

It is also reported that one of ʿUmar’s bondwomen became Muslim while ʿUmar had not yet embraced Islam; he kept beating her until he grew tired and said, “If I were not tired, I would beat her more.” Thereupon the unbelievers of Quraysh said, “If the religion to which Muhammad (pbuh) calls were true, this slave girl would not have been able to enter it before us.”^[5]

This excuse was not put forward for the first time by the Meccan polytheists. It is a political attitude and excuse that all polytheists have been using since the time of Noah.

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

(Hud/27)

In response to their excuses, Almighty Allah gave the following instructions to His Messenger on this matter.

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

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

(An’am/52, 53)

¹³Surely, there will be no fear for those who say: “Our Rabb is Allah” and then become righteous, they will not grieve.

¹⁴They are the companions of Jannah [Heaven/Paradise]. They will abide there eternally as a recompense of what they did.

After the necessary warnings were given to the polytheists and very reasonable answers were given, attention was drawn to the endless blessing that would come from getting rid of polytheism, surrendering to Allah, and knowing Allah as the one and only Lord.

⁶²Surely, those who have believed, those who have become Jews, the Nazarenes and the Sabians/those who were of the religion of the prophet John; whoever believes in Allah and the day of Akhirat [Afterlife] and does righteous deeds, they will have their reward with their Rabb. There will be no fear for them. And they will not grieve either.

(Baqara/62)

¹²²And so for those who believe and do amendatory deeds; We will admit them, as a true promise from Allah, into the gardens of Jannah [Heaven/Paradise] underneath of which rivers flow as the ones who will abide therein eternally. And who else can be more truthful in words?

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.

¹²⁴And whoever from among men or women does amendatory deeds while being believer, they will enter Jannah [Heaven/Paradise]. And they will not be treated unjustly, not even as much as the speck of a date seed.

(Nisa/122- 124)

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

(Fussilet/30- 32)

^62,63Open your eyes! There will be no fear for those who are close to Allah, His helpers – it is those who have believed and entered under the guardianship of Allah-. They will not grieve.

(Yunus/62, 63)

In this group of verses, our Lord draws attention to family relations, law and family education. In the verses, the mature, intelligent child and the rebellious child who does not use their minds are given as examples, and their attitudes towards God and their parents are stated and warnings are given. In addition, it is given as a mandatory duty for a person’s parents to improve and beautify them.

The terms parent and child should not only be understood as parenthood and adoption. At that time, schools were very rare, so parents were also teachers and educators; It should not be forgotten that the child is also a student.

The expression “His mother carried him with hardship and delivered/gave birth to him with hardship. And his gestation and weaning is thirty months. in verse 15 indicates that the mother’s right is greater than the father’s right. Because our Lord specifically mentioned the mother in this statement and emphasized the trouble and trouble she went through because of the child.

The phrase “And its carrying and separation are thirty months” in the verse refers to the period between the beginning of the pregnancy of the perfected body and the weaning of the child. Hopefully, this statement will be mentioned in detail in Bakara/233.

THE AGE OF VALOR/MATURITY

Regarding the “Age of اشدّEşüdd [valour/maturity]” mentioned in the verse, opinions such as “eighteen years old”, “thirty-three years old” and “forty years old” have been put forward. However, our Lord did not give any figures on this subject. It is a fact that “Eşüdd [age of maturity/valour]” will vary from person to person, from region to region, from environment to environment. The following verses can be examined: Hajj/5 Mu’min/67, En’am/152, Yusuf/22, Isra/24, Al-Qasas/14, Al-Kahf/82.

In our opinion, this age is the age of majority that the social administration will decide in line with expert reports.

⁵And do not give to those immature orphans/who are not yet able to distinguish between good and evil your wealth which Allah has given to you so you may sustain. And provide for them from that wealth and clothe them. And speak to them in a way that is acceptable for all.

⁶And train your orphans with a strict education until they reach marriage. And if you perceive in them that they have reached the age of ability to distinguish between good and evil, give them their wealth right away. Do not consume out their wealth stealing it and in a rush because of that they will grow up. And whoever is wealthy, let him become chaste, patient; let him not receive any payment. And whoever is poor, let him consume in a way that is acceptable for all. And when you give orphans their wealth, bring witnesses upon them. And Allah is sufficient as reckoner.

(Nisa/5, 6)

In the verse, the expressions “اشدّeşüdd” and “forty years” are not connected to each other. It is the conjunction “وvav” that brings two expressions together and expresses absolute sentence. Therefore, reaching the age of bravery/maturity is a different thing; Reaching the age of forty is another thing.

After the age of forty, bodily functions and emotions and impulses such as lust, ambition and hatred begin to weaken; Mental functions such as intelligence, reasoning, mercy, compassion and experience begin to increase. Forty years of age is not the age of puberty but the “age of beginning of wisdom”.

As a matter of fact, when a person reaches the age of forty, he says, “My Lord! Help me to be grateful for the blessings You have bestowed upon me and my parents, and to do righteous deeds that will please You. Make reforms in my lineage for me [give righteous people]. Surely I have turned to You. And he begins to pray, “I am undoubtedly one of those who surrender.” The age of bravery alone is not enough for this consciousness, and a person turns to such prayers only when he begins to become wise.

Razi put forward the following opinion as the reason for the revelation of the 15th verse:

Reason for Revelation: Hz. Abu Bakr

Vahidî, Ibn Abbas and many people before and after the commentators quoted that this verse was revealed about Abu Bakr as-Siddiq (r.a) and said: “The proof of this is that Allah Almighty stated in this verse that the period of pregnancy and weaning is It is a limitation to a certain amount, which may sometimes be less or sometimes more, because people differ in matters. Therefore, in order to be able to say that this limitation is expressing the situation of that person, a single person must be meant by this expression. Therefore, the period of pregnancy and weaning It is possible that the person whose cut-off period was this long was Abu Bakr.

Later, about the qualities of this man, God Almighty said, “Finally, when he reaches the age of adolescence and reaches the age of forty, he says: ‘O Lord, inspire me to be thankful for the blessing you have blessed both me and my parents.’ He said. It is known that not every person says this word. Therefore, from this verse, a certain person who said this word must be meant. Hazrat Abu Bakr (r.a.) said this word at a time close to this age. Because Hazrat Abu Bakr, Hz. . He is younger than the Prophet (pbuh) by more than two years. The Prophet (pbuh) became a prophet when he was forty years old. Hazrat Abu Bakr was almost forty years old. Therefore, Hazrat Abu Bakr confirmed the Prophet (pbuh) and He believed in him. By what we have explained above, it has been established that these verses are appropriate and suitable for Hazrat Abu Bakr to be referred to. When such a suitability is proven, we say: We claim that what is meant by this verse is Hazrat Abu Bakr. The evidence of this claim is the statement of God Almighty at the end of this verse, “These are the ones who will be among the companions of heaven – the ones whose deeds will be accepted as the best and whose sins we will forgive”, which indicates that what is meant by this verse is the highest of people. Because the person to whom Allah accepts the best of his deeds and forgives his sins must be one of the superior and greatest of people. Ummah, after the Messenger of Allah, the greatest of all people is Hz. Abu Bakr, or Hz. They agreed that he was Ali. It is not possible that Ali Ibn Abi Talib (r.a) is meant in this verse. Because this verse is only suitable for someone who says these words when he reaches the age of adolescence and approaches the age of forty. However, Ali Ibn Abi Talib is not like this. Because he believed near his childhood. Then, what is meant by this verse is Hz. It has been proven that he is Abu Bakr. Allah knows best

Breeding

As for God Almighty’s statement, “Give me righteousness regarding my family,” Ibn Abbas says the following: “All of Abu Bakr’s children, both male and female, have believed. Again, With the exception of Abu Bakr, no one else among the Companions, their parents, and all their children, both boys and girls, became Muslims.^[6]

We have combined the expression in verse 19, which is technically an element of verse 16 above, “and that He [Allah] may repay them in full for their deeds, before they are wronged”, so that the verse can be understood better. This expression states that good people will not go unpunished for their good deeds, and bad people will not go unpunished for their evil deeds. If a good person is deprived of the rewards of the good deeds he has done or receives less than he deserves; or if a disbeliever does not receive the punishment he deserves for the sins and crimes he has committed, or gets more than he deserves, God Almighty never oppresses His servants, as both situations would be “cruelty”.

⁸And We have imposed upon man as a liability to treat his parents kindly. If your parents strive to make you associate with Me that about which you have no knowledge, then do not obey them both. Your return is only to Me. Then, I will inform you about what you did.

⁹And those who believe and do amendatory deeds, We will definitely place them among the righteous.

(Ankebut/8-9)

¹⁵¹Say: “Come, I will recite you what your Rabb has tabooed; made untouchable to you”.

‘Not to associate anything with Him,

to do good to mother and father – treat them good,

not to kill your children out of poverty/being made poor, -We provide for you and them.-

not to approach apparent and concealed of evil,

not to kill a self which Allah has forbidden except by right, -These are what He brought upon you as a liability so you may use your reason.-

(An’am/151)

^23,24And your Rabb has decreed that you do not worship anyone but Him, and to treat mother and father good and make them better. If one of them or both attain old ages while they are with you, do not say “ah!” to them, do not rebuke them; treat them very sensitive. And speak to both of them noble, sweet and good words. And descend your wings of humbleness for them out of your mercy. And say: “My Rabb! Have mercy upon them as they raised me as a person who is of good manners when I was a little child”.

(Isra/23, 24)

Ve Luqman/14, 15, Baqara/129, Ibrahim/35-41, Meryem/4-6, A’raf/189, Furkan/74.

In verse 17, the expression “-” seems to refer to someone special. It seems that one of the people denies the apocalypse and the afterlife, and his parents are trying to convince him.

There are the following quotes regarding this verse in the “Esbab-ı Nüzul” records:

This verse was written by Abdurrahman b. It was revealed about Abu Bakr (r.a). Those who adopted this view said: Abdurrahman’s parents invited him to Islam, but he insisted and said, “Shame on you!” he said. Those who hold this view have provided evidence for the correctness of their views as follows: When Muawiyah wrote a letter to Mervan to ensure that the people pledge allegiance to his son Yazid, Abdurrahman b. Abu Bakr: “You want to establish the Heraclius [Byzantine] system. What, do you want allegiance in favor of your children?” he said. Thereupon, Mervan said, “O people, Abdurrahman is the one about whom Allah Almighty said, “He who said to his parents, ‘Furry to you…'”^[7]

Although such an event is associated with this verse, this verse does not mean a specific person, but every person with this character. Obviously, many people with this character can be found in every era and everywhere.

The “Word” in the expression “..¹⁸And the children who conflict with their parents in terms of faith, who do not believe in Akhirat [Afterlife] are the ones upon whom the Word has come to effect among all peoples with a leader from all communities, known or unknown, who have passed before them.…” in verse 18 is the meaning of our Lord’s words: “I swear that Hell will be inflicted on you and those who follow you.”⁸⁴Allah said: “This is the truth. And the truth I say: “I will definitely fill Jahannah [Hell] of you and those of them who follow you; all of you”. (Sad/84, 83; Secde/13) “I will fill it from all of you (Sad/84, 83; Sajdah/13)”. Since this issue is discussed in the analysis of the Ya Sin surah under the title of “The Fulfillment of the Word”, we recommend that the detail be read from there.

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

In this verse, the justice and generosity of our Lord are revealed. Every person, whether a believer or an unbeliever, a jinn or a human being, will have a rank in the eyes of Allah on the Day of Judgment according to their deeds. The degrees of the people of hell are downwards, and the degrees of the people of heaven are upwards.

The last part of this verse, “And so that He [Allah] may pay them in full for their deeds, before they are wronged”, comes with the conjunction “ve”. This means that this statement is a second justification for a judgment previously expressed. When we look at the first sentence of the verse, we see that there is no expression to connect the conjunction “وve”. In our opinion, this expression, which is the second sentence of the verse, should be attributed to the sentence “they were promised as a true promise” in verse 16. We have given verse 16 with this statement.

In this verse, the fate that awaits those who live without faith and gratitude in the afterlife is revealed. To them: “You see all the good things in your makeshift life; You have spent your youth, your wealth, your health, your abundant sustenance, your power and strength, your comfort and pleasure, and you have benefited from them, but today you will be rewarded with a humiliating torment because you were unjustly arrogant and disobedient on earth, and now you have missed the opportunity!” It will be said. Their reign in the afterlife will be over. They will remain with the pleasures they enjoyed in this world.

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

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

In this group of verses, as a historical example and document, the people of Ad, whose lives, beliefs, and attitudes are very similar to the Meccan polytheists and are more advanced than them in terms of power, are discussed.

In the verse, “And remember the brother of Ad [Hud]!” It has been said. The term brother refers to brotherhood of lineage, not brotherhood of religion.

“الاحقاف Ahkaf” is the homeland of the Ad tribe and means great sandy fields. It is the plural of the word “حقف hıkf”. “Hıkf” means large sand dunes that continue longitudinally and are curved and twisted, although they do not reach mountain level. The plural comes from “ ححقافhikaf ”, “ احقافahkaf ” and “ حقوفhukuf ”.^[8]

The following information is given in classical sources about the geographical location of “Ahkaf”:

Qatada said: These are high hills in a place called Shihr. Shihr is a place close to Aden. It is called Oman Shihr or Uman Shehr. This is the sea coast between Oman and Aden. Again, according to what was reported from him, it was mentioned that the people of Ad were some tribes in Yemen. The place where they were located was sandy and overlooking the sea, and this place was called Shihr.

Mujahid said: This is a place from the Hisme lands called Ahkaf. Hisme is the name of a region in the desert with very high mountains, with soft surroundings and almost no dust clouds on top.

Ibn Abbas and ed-Dahhak said, “Ahqaf is a mountain in the lands of Damascus.” According to what is reported from Ibn Abbas, it is a valley between Uman and Mehre. Mukatil also said: The dwellings of the people of Ad were in a valley called Mehre, and this was in the Hadhramut region of Yemen. Mehri camels are also called “Mehri camels” in reference to there. They were a nomadic tent population in the spring season.^[9]

The late Mevdudi, one of our contemporary scholars who studied the Quran, gives the following information about the “Ahkaf” region:

Ahkaf is the plural of hikf. Its dictionary meaning is “sand dunes”. But as a geographical term, it is the name of the southwestern part of the Arabian desert [Rub’ul-Hali]. Today, no one lives in this area. According to the narration of Ibn Ishaq, the homeland of the People of Ad stretched from Oman to Yemen. The Quran states that their real homeland is Al-Ahqaf. From here, they established dominance over the surrounding countries and weak countries. Even today, the people living in the south of the Arabian Peninsula know that the ‘Ad tribe once lived in this region.

There is a maqam near Hadramut, 125 miles north of the current city of Mukella. It is believed that Hud’s (a.s) grave is here. It is famous with the name Kabr-i Hud. Every year, on the 15th of Shaban, thousands of people from different parts of the Arabian Peninsula gather here and hold a ceremony. Although this tomb has not been proven historically, the fact that a tomb was built here and that most of the people of Southern Arabia preferred it proves that, according to local rumors, this was the homeland of the Ad tribe. On the other hand, the local people remember many ruins in Hadhramut as the houses of the Ad tribe to this day. Anyone who sees Al-Ahqaf in its current state cannot think that a glorious and powerful civilization once lived here. It is likely that thousands of years ago these regions were fertile and green. It may have become a desert due to a later climate change. Today it is a deserted desert. No one dares to enter them. In 1943, a Bavarian soldier reached its southern edge. This person explains: “When you looked down from the high hills in the north of Hadramout, this desert seemed to be a thousand feet (English unit of measurement. One foot = approximately 30.5 cm) below. There were white parts in places that if something fell on them, it would be destroyed in that sand.” It would go away and rot completely. The Bedouins of Arabia are very afraid of this region and they never dare to go there. Once I could not convince any of the Bedouins, so I went alone. The sand here is very fine, almost like dust. I threw a plumb bob with a rope tied to its end from a distance. It fell into the sand within five minutes. “He was buried. The end of the rope was rotten.” (For further information see: Arabia and Isles Harold Ingrams, London, 1946, The Empty Quarter, Philby, London 1933. The Unveiling of Arabia, R.H. Kirnan, London, 1937).^[10]

Our Lord scares the Meccan infidels with this passage in which he reminds us of the disaster that befell the people of Ahqaf. Namely, he stated that the people he destroyed were more advanced than them in terms of strength and body. To them: “They were superior to you in terms of wealth and power. But even though they were advanced in strength, they could not escape God’s punishment. What would happen to you if that happened? The message was given as follows. It is stated in different surahs in the Quran that the people in question were stronger than the Meccan polytheists:

⁷⁴Yet before them We manipulated/destroyed many generations who were much better in wealth and glory.

(Mary/74)

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

(Mumin/82)

The expression “And We had given them hearing, sight and feelings as well. Despite this, their hearing, sight and feelings did not avail them/could not avert anything from them. . Because they consciously denied the Ayat of Allah. And that which they were ridiculing surrounded them.in verse 26 explains that the community of Ad was given all kinds of blessings and opportunities. Unfortunately, this society did not take advantage of the blessing and opportunity given to them.

Details about the tribe of Ad are included in the surahs A’raf, Hud, Shuara, Ankebut and Fussilet:

⁶⁶Then, We made being a miserable monkey a lesson for their contemporaries and next generations, an advice/reminder for those who are under the guardianship of Allah.

(Baqara/66)

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

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

(Fussilet/13,14)

¹⁸Pharaoh said: “Did we not raise you among us when you were a child? Did you not remain among us for many years of your life? ¹⁹Then you did the deed which you did. And you are one of ungrateful…”.

(Shura/18)

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

(Zariyat/41,42)

After giving examples from history to the Meccan polytheists, the subject was again brought up to the reason for the destruction of those tribes and the message was given that they should take a lesson from the fate of these tribes in the past. According to what we understand from the Quran, the Meccans had a lot of information and documents about the ancient tribes that were given as examples.

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

(Ankebut/38)

The expression “countries on your coast” in the verse refers to the tribes of Ad and Thamud in Yemen and Damascus.

While our Lord warns the polytheists of Mecca, he explains that the ancient tribes adopted so-called gods like themselves to bring them closer to Allah. This opinion of the polytheists was rejected many times and they were asked to come to their senses.

¹⁸They worship those that do not harm themselves and do not benefit themselves from among those that are inferior to Allah and say: “These are our helpers/supporters with Allah”. Say: “Do you inform Allah of something He does not know in the heavens/universe and on the earth?”. Allah is purified from all that which they associate with Him and high above them.

(Yunus/18)

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

(Zumer/3)

The issue of “foreigners”, who were previously reported to have listened to the Quran voluntarily in the Surah Jinn, is also briefly mentioned in these verses. These “foreigners” were influenced by the Quran they listened to, and when they returned to their countries, they informed their own communities of the rights and truths that they accepted. The verses are very clear and do not require any explanation.

There are incredible stories in classical sources about the demons mentioned here. With God’s permission, our determinations and beliefs on this issue are firm and certain. To remind you briefly, the “group of jinn” mentioned here are the people of Yathrib [Medina], who came from Yathrib to Mecca, secretly met with the Messenger of Allah, listened to the Quran from him, and then prepared the ground for the Aqaba meetings and the migration. 30–32 of this group from Medina. The detail of his speech in the verses is also in the Surah Jinn. For this reason, we only give the meaning of that speech and recommend that the analysis of the verses be read from there.

^1-2Say: “It has been revealed to me that a group of strangers listened to the Qur’an and said: “Indeed we have heeded a fascinating Qur’an that guides to the path of the ability of distinguishing between good and evil. Therefore, we have believed in it and we will never associate anything with our Rabb. ³The truth is that the glory of our Rabb is exalted. He has not taken a female companion and a child.

⁴And surely, “our fool one” has been saying nonsense about Allah. ⁵Truly, we thought that those who we know and those we do not would never say lies about Allah.

⁶Indeed, some of the people among the ones that we know very well sought refuge in some of the people among the strangers that we do not know. Thus, those strangers increased their transgression and foolishness.

⁷Truly, they had thought as you did, that Allah would never send anyone as a prophet/Allah would never resurrect anyone.

⁸And truly, we have touched to the heavens/universe and found it filled with mighty guardians and bright flames. ⁹And surely, we sat to the places which were for hearing from the heavens/universe. Now, whoever tries to hear finds for himself a flaming fire that observes. ¹⁰And we do not know if evil is intended for those on the earth or their Rabb intended right course for them.¹²⁴

¹¹Surely, we; some of us are among those who are righteous, and some of us are inferior to this. We were on various paths.

¹²And certainly, we have understood very well that we will never incapacitate Allah on the earth, and we will never incapacitate Him by escaping either. ¹³And when we listened to that guidance/the Qur’an, we believed in it. Therefore, whoever believes in his Rabb will not fear that he will be deprived of his right and he will be treated unjustly/befooled and he will be burdened with a heavy weight.

¹⁴And truly, as for our situation; Muslims are among us, those who do wrong; act against their own good are among us as well. However, whoever have become Muslim, they are among those who seek for the good, the right, the beautiful, the truth. ¹⁵However, as for those who do wrong; act against their own good about faith, they will be wood for Jahannah [Hell]”.

(Cinn/1-15)

The issue was brought to the polytheists again and they were asked to wake up: “Didn’t they see that Allah, who created the heavens and the earth and was not tired of creating them, is also able to resurrect the dead?” was asked. The answer is, “Of course they did. And they have seen it a lot, and they still see it.”

With the expression “Allah, who created and was not tired by creating them” in the verse, the Jewish belief that “Allah rested on the seventh day” is rejected and it is emphasized that Allah does not get tired or fall into weakness.

³⁸And indeed We formed the heavens/universe, the earth and all that is in between them in six phases. And no weariness touched Us.

(Kaf/38)

The details of the subject are given in the analysis of the Surah Qaf.

The purpose of verse 33 is to show that God’s creation of the sky and the earth proves that He has the power to resurrect after death. Our Lord stated in the beginning of the surah that He is the creator of the heavens and the earth. Everyone accepts that creating the heavens and the earth is a more difficult and greater task than bringing people back to life after death. Based on this, “Then, isn’t He who is capable of the most difficult and perfect, capable of the easier and less?” The message is given and people are invited to think.

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

(Believer/57)

¹⁵So, did We fail in the first formation? No, but they are in doubt about a new formation.

(Kaf/15)

In this verse, the polytheists, who tirelessly act foolishly, are warned with the following scene of the afterlife:

– Isn’t this real?

– Yes [it was real]. I swear to our Lord!”

– So now taste the torment because you disbelieved!”

Our Lord, out of His mercy, consoled His messenger when the polytheists continued to stubbornly despite detailing so many verses, and said, “Now be patient, as the persevering ones among the messengers were patient!” Don’t be in a hurry for them!” In other words, “Just as the prophets before you fought tirelessly for years against the oppression, opposition and bad behavior of their people, you too, continue to fight just like them! Do not think that they will believe immediately, and that if they do not believe, Allah will immediately punish them! When their end comes, it will be as if they stayed in this world for an hour. “It will be as if they never lived and they will regret what they did.”

⁴⁷Say: “Have you ever thought about yourselves? If the punishment of Allah comes upon you unexpectedly or manifestly, will anyone but the people of those who do wrong; act against their own good by associating others with Allah be manipulated/destroyed?”

(An’am/47)

The expression “اولوا العزمulü’l-azm” in the verse means “determined and patient”. There are many different accounts in classical sources about which of the prophets were “ulu’l-azm”. Some said it was three, some said it was five, and they mentioned some names. There are also those who say that all prophets are “ulu’l-azm”. However, since the preposition “منmin” in the expression “من الرّسلmine’r-rusuli” in the verse contains the meaning of “تبعيضteb’ız [to break away from the whole”], it is understood that not all of the prophets were “ulu’l-azm”.

In our opinion, all of the prophets mentioned in the Quran except Adam (pbuh) and Yunus (pbuh) are “ulu’l-azm” prophets. According to the following two verses about them, it can be easily said that these two prophets were not “ulu’l-azm”.

⁴⁸Then be patient for the decision of your Rabb, do not be like the one who was in distress¹⁴. When he called out his Rabb while he was once very distressed. ⁴⁹If a favor from his Rabb had not reached to him, he would have had useless, vain, meaningless life as he was condemned. ⁵⁰However, his Rabb chose him and made him one of the righteous.

(Pen/48)

¹¹⁵And indeed, We took the covenant of Adam but he forgot it, did not fulfill it and We did not find in him determination.

(Ta Ha/115)

As we mentioned in the introduction, it is reported that this last verse of the sura is Medinan. As can be seen in the passage, the verse is suitable for the passage both semantically and technically. Moreover, it is compatible with Meccan verses in terms of content and style. Considering these, it is unlikely that this verse is Medinan.

Allah knows the truth best.

^[1] (Taghlip means to use a word in a way that includes another meaning due to a relationship. For example, the father and mother are called “parents”. The word “Father” is expressed as “Parent” by using the art of taghlip to include “Mother”).

^[2] (Razi; al-Mefatih al-Ghayb)

^[3] (Razi; al-Mefatih al-Ghayb)

^[4] (Darweze; al-Tafsir al-Hadith)

^[5] (Razi; al-Mefatih al-Ghayb)

^[6] (Razi; al-Mefatih al-Ghayb)

^[7] (Razi; al-Mefatih al-Ghayb)

^[8] (Lisan al Arab; vol. 2, p. 525, article “hgf”)

^[9] (Qurtubi; al-Jami’a li Ahkami’l Qur’an)

^[10] (Mawdudi; Tafhim al Qur’an)