INTRODUCTION:
It is accepted that the Surah Zariyat was revealed in Mecca in the 67th place. The surah takes its name from the word “الذّارياتez-Zariyat [Those Who Lose Dust] in the 1st verse.
The surah begins by emphasizing the truth of what is promised and that the apocalypse will definitely occur, and includes afterlife topics and scenes of the afterlife; Various topics such as resurrection after death, reckoning, punishment of unbelievers, and great blessings for the pious are discussed. In addition, by drawing attention to the wonders in the aphak and infah, evidence showing the unity and power of Allah is pointed out in the skies, on the earth, in the mountains, in the valleys and in the creation of man with the most beautiful creation.
In the surah, which also includes historical stories, the prophets Abraham, Lot and Moses, whose attitudes resemble those of the Messenger of Allah, and the tribes of Ad, Thamud and Noah, who resemble the interlocutors of the Messenger of Allah, are briefly mentioned. With the message given through these stories, trust and perseverance are instilled in the Messenger of Allah, and people are invited to believe and tawhid.
MEANING:
1-6Those which scatter dust, then haul the weight, then flow easily and then distribute a command is the evidence that with what you have been threatened is definitely true. Surely, recompense of what have been done will be fulfilled.
7-9The scholars who follow good paths is the evidence that you are definitely in a differing judgment. Those who are averted from differing judgment, are averted.
10-12Destroyed are those liars who are in delusion and unconsciousness, who say: “When is the Day of Religion?”!
13,14On that day, they will be brought to their senses in the fire/Jahannah [Hell]: “Taste your own melting in the fire! This is what you have been hastening for!”.
15-21Surely, those who have entered under the guardianship of Allah will be in the gardens and the springs as the ones who received what their Rabb has given them. Surely, they were those who produced good before. They used to sleep a little in the night. They asked forgiveness during daybreak; as their first work with a clear mind and there was a right in their wealth for those who asked and did not ask, and without a doubt, there are many evidences/signs on the earth and within yourselves for those who will certainly believe. Do you still not see?
22Your provision/the One Who provides for you and that which you are promised is in the heavens/universe.
23Then, by Rabb of the heavens/universe and the earth, that which you are promised is truth just as you speak.
24Has the news of the honored guests of Abraham come to you?
25When they entered upon Abraham and said: “Salam [health, peace, happiness…] be upon you!”. And Abraham said: “Salam [health, peace, happiness…] be upon you, the group of strange and unknown people!”.
26Then Abraham went to his family and came back with gold. 27Then, he placed the gold close to them and said: “Would you not have?”.
28Then he felt from them apprehension. They said: “Do not fear!” and gave him the good tidings of a knowledgeable son.
29Then his inharmonious and incompatible wife came forward with a cry and hit her face and said: “An unfortunate one, a barren one!”.
30Guests said: “Thus decreed your Rabb. Indeed, your Rabb is the One Who makes laws, rules and principles that are set forth to prevent injustice and chaos. He is the One Who knows best”.
31Then Abraham said: “What is your important business, O messengers?”.
32-34Messengers said: “Indeed, we have been sent to a people of sinners to send down upon them from your Rabb hard stones made of baked clay and marked for those who show the truth incomplete”.
35So We brought out whoever was in there of the believers. 36But We did not find there other than a single house of Muslims. 37And We left therein an evidence/a sign for those who fear a painful punishment.
38,39And there are evidences/signs in Moses. Once We sent him to Pharaoh with an explicit proof but Pharaoh turned away with his army and all his sources of power. And he said: “This is a magician, a person who is supported by secret forces/is a madman”.
40Then We seized him and his armies and cast them in the large amount of water/river. And he was blameworthy.
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.
43,44And there are evidences/signs in Thamud. Once it was said to them: “Enjoy until a specified time!”. Then they went astray from the command of their Rabb and a terrifying sound seized their minds while they were looking on.
45Then they did not have any strength to stand. And they were not the ones who were helped.
46And before that, We had manipulated/destroyed the people of Noah. Surely they were a people who had gone astray from the righteous path.
47And the heavens/universe; We constructed it with strength/tightly. Indeed, We are the Ones Who expand the capacity of the universe.
48And the earth; it is We Who have spread it out. How excellent We prepare the conditions in which everything may form and grow!
49And We formed two mates from all things so you may give thought/remember.
50So, flee to Allah, flee to Allah!!! Indeed, I am an explicit warner from Him for you.
51And do not make another deity together with Allah. Indeed, I am an explicit warner from Him for you.
52Similarly, when a messenger came to those before them, they definitely said about him: “This is a magician!” or “the one who is supported by secret forces/is a madman!”.
53Did they transfer it to each other as a liability? Rather, they are a transgressing people.
54,55So, turn away from them. You are not to be blamed. And remind them. Because, reminding benefits the believers.
56,57I formed everyone, that came and passed, whether you know or not, only to worship Me. I do not want any provision from them. And I do not want them to feed Me.
58Surely, Allah is the One Who provides much, the One Who is the possessor of firm strength .
59And indeed for those who do wrong; act against their own good by associating others with Allah is a share like the share of their companions. So let them not haste.
60O woe to the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb for their days which they are promised!
ANALYSIS:
1-6Those which scatter dust, then haul the weight, then flow easily and then distribute a command is the evidence that with what you have been threatened is definitely true. Surely, recompense of what have been done will be fulfilled.
The sura started with the sentence “Kasem”. In the passage consisting of six verses, a number of facts are mentioned one after the other; Thus, by referring to these facts, the promises [re-creation, resurrection, resurrection and the threat of reckoning] have been proven to be true. Accordingly, the apocalypse will definitely come, everyone will find out what they have done and will be rewarded for their deeds.
Our opinion as to whether the consecutive expressions in the passage describe God’s verses in the universe or the verses of the Quran is that both may be intended. Therefore, we believe that it would be correct to evaluate the statements in question from two perspectives:
1- The Relationship of Qualifying Expressions with Events in the Universe:
Our Lord draws attention to the cycle of water in nature, which is always admired. The vapors that rise due to heat from seas, lakes, streams and all water bodies, from the largest to the smallest, are dragged by the winds and become a load of millions of tons [rain cloud], and then they are distributed to different places and brought down to the earth. Dead soil is revived with this water that falls to the earth as rain. The “revival” phenomenon that this cycle provides to dead nature is one of the greatest evidence showing that it is possible for dead people to resurrect.
48Allah is the One Who sends the winds. Then the winds stir a cloud. Then Allah spreads it however He wills and splits it asunder. And you see that rain comes out in its depths. And when Allah causes it to fall upon whom He wills of His servants, they receive the good tidings, rejoice.
49Yet, they were definitely those who were in despair before; before it has been sent down upon them.
50Then, observe the effects of the mercy of Allah; how He gives life to the earth after its death! Indeed, He definitely resurrects the dead and He is the One Who is competent over everything.
(Rum/48- 50)
9And Allah is the One Who sends the winds. Then they move and elevate a cloud. Then We send that cloud to a barren land. Thus We give life to the earth after its lifelessness with it. Thus is to give life to the dead, decomposed people.
(Fatir/9)
164Indeed, there are evidences/signs for a people who reason in the formation of the heavens/universe and the earth, the alternation of the night and the day,
the ships that sail through the sea with that which benefits the people,
that Allah sends down a water from the sky and gives life to the earth after its lifelessness with it,
dispersing of every moving creatures on the earth,
directing of the winds,
the cloud that is ready for the command between the sky and the earth.
(Baqara/164)
57And He sends winds as harbingers of good tidings/distributors/spreaders before His mercy so you may remember. When those winds bear the rain clouds, He sends them to an arid land, then We make them pour water. Thus We make every kind of crops grow. Thus We will resurrect the dead.
(A’raf/57)
2- Relationship of Qualifying Expressions with the Verses of the Quran:
It is also possible that Qur’anic verses are meant by the qualifying words in the passage. Accordingly, what is meant by the “those who raise dust” in the verse and the qualifying expressions that follow it are the verses of the Quran. Because the verses of the Quran eliminate everything that comes their way, they cannot accommodate any superstitious ideas or actions, and the messages they contain consist of very harsh words; It flows like oil from hand to hand, from tongue to tongue, from heart to heart, taking care of everyone’s work and solving their problems. Another name of the Quran is “Spirit” and it gives life to infidels who are dead and to all societies.
Our Lord has introduced the Qur’an many times with metaphorical expressions at the beginning of the sura, as in this sura:
1-7The Ayat of the Qur’an that were sent group by group/division by division and overthrow all what opposes it, revive the peoples, separate the truth and the falsehood as they revive, which reminds as an excuse or a warning, is the evidence that, indeed, with what you are threatened, frightened will definitely occur.
(Mürselat/1-7)
1-5Those Ayat of the Qur’an which are set/set in ranks then shout and drag and then recite reminders after having shouted and dragged are evidences that your God is absolutely the One and the Only. He is Rabb of all that is in the heavens/universe and on the earth and all that is between. He is Rabb of the easts as well.
(Saffat/1- 5)
1-5Gravitational force in the universe, repulsive force in the universe,
stars; galaxies; the sun, the moon and their floating around themselves and in the orbits around the star that they belong to, and thus the formation of the night, the day, and other conditions for life, tide, the night-the day, the seasons,
arranging the conditions of life for all kinds of living creatures and plants are the evidences,
the Ayat of the Qur’an which;
impose a constant distress, depression and remorse for those who consciously deny the divinity of Allah and the fact that He is Rabb,
are easy and facilitate for the believers, give good tidings to them, make them happy,
are conveyed from hand to hand, through words and hearts, always prevail, make them pay attention and arrange all personal and social matters, have orders and prohibitions for every matter; set forth principles; are evidences that,
26indeed, there is a lesson for those who will fear in awe with respect, love, knowledge in that “the infidel; the one who consciously denies the divinity of Allah and the fact that He is Rabb will say, ‘I wish I were a dust’” on the day when one who will observe what his two strengths/wealth and acquaintances will present/will face what he did.
(Naziat/1- 3, 26)
The miracle in the Quran is greater than the miracles in mountains, stones and winds. It is such a miracle that it is always at hand and in sight. A new miracle is discovered every day. Therefore, it is a book whose miracles will not end until the end of time.
56,57I formed everyone, that came and passed, whether you know or not, only to worship Me. I do not want any provision from them. And I do not want them to feed Me.
58Surely, Allah is the One Who provides much, the One Who is the possessor of firm strength .
59And indeed for those who do wrong; act against their own good by associating others with Allah is a share like the share of their companions. So let them not haste.
60O woe to the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb for their days which they are promised!
(Zariyat/56-60)
7-9The scholars who follow good paths is the evidence that you are definitely in a differing judgment. Those who are averted from differing judgment, are averted.
In these verses, the sentence “Kasem” is used again and “the sky with beautiful roads” is shown as evidence of the inconsistency of the polytheists. The sky, with its greatness and majesty, is itself a proof of the inconsistency of the polytheists who could not properly appreciate Allah, who created it. However, when the word “sema” is moved from its literal meaning to its figurative meaning, it can be understood that “the sky” is evidence of the inconsistency of the polytheists. Namely:
As we have previously examined in the Surah Buruç, the word “sema” is also used metaphorically in the meaning of “Scholars” in the Quran. The word sema is a derivative of the word السّموّ – es-sümüvv, meaning ‘height, greatness’. Every high and sublime thing is called es-sema. The reason why the sky is called the sky is because it is above the earth. Above and above everything is called sema. For example, calculus [mathematics] is also called sema. Because mathematics is a superior science. The upper part of anything is called sema. Both the top of the shoe and the ceiling of the house are heavens. Even clouds and rain are called sema. The verb sema, which is the verb of es-semâ, is used for the works of حسيب – hasîp = accountant, accountant and شريف – şerîf = honorable, virtuous people. This means that those who know good calculation [mathematics] are also sema.
This means that the group of “scholars” are the people who best understand and know the inconsistent, complex words, opinions and claims of the Meccan polytheists through a thousand and one methods.
The one who remains with the criterion [acts objectively; Every scholar who acts in accordance with his knowledge and is not under influence witnesses Allah:
18Allah, forces of the nature/harbinger Ayat and those knowledgeable ones that maintain justice and equity have witnessed that there is no deity except Allah. There is no god but the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker.
(Al-i Imran/18)
The inconsistent and contradictory words of the polytheists are: “macnun”, “magician”, “poet” for the Prophet; The Quran is described as “fake”, “magic”, “tales of the ancients”; They say “such a day will not come” about the afterlife.
Another contradiction is that they attribute their lack of belief in the apocalypse and the afterlife to the religion of their ancestors. In their own minds, they did not deny it, but tried to get out of the situation with an illogical excuse such as “We found our ancestors following a religion.” However, a wise man does not continue the past mistakes of others, he questions them.
The expression at the end of the verse, “Whoever turns away from it on his own, will be turned back.” “No one can turn him back.”
The “إفكifk” form of the verb “ا ف كe f k” in the verse means lie, slander; The form “أفكefk” means “do not turn to lies, do not spend evil eyes”. (Lisanü’l Arab ve TAC) Here too, the word means “apostasy from faith”.
The verb “اُفِكَüfike” in the verse was read as “اَفَكَefeke” by Saıyd b Cübeyr. (Zamakhshari) We also prefer this recitation. According to this reading, the meaning of the word does not mean “the one who is turned away from it will be returned”, but rather “the person who turns away from it himself will be returned”. It is reported that people who are involved in polytheism renege on faith and become involved in polytheism, not under the influence or coercion of anyone around them, but of their own will, because it suits them, and deny what was promised and the day of reckoning. As a matter of fact, this issue is shown in many verses:
161-163Now, you and that which you worship can not throw anyone other than those who haste for Jahannah [Hell] by themselves in the fire against Allah; you can not make them associate others with Allah.
(Saffât/161- 163)
5Actually, man desires to spend what is before him; the rest of his life stuck in evil by disbelieving in the religion-faith: 6He asks: “When is the day of Qiyamat [Death/Resurrection]?”
(Doomsday/5, 6)
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”.
(Sebe/40, 41)
32Those who were arrogant will say to those who were oppressed: “Did we avert you from the guidance after it had come to you? Rather, you became criminals by yourselves”.
33Those who were oppressed will say to those who were arrogant: “Rather, plot of the night and the day! You were commanding us to disbelieve in Allah and to attribute some equals to Him”. When they see the punishment they will hide their regret. And We will put iron shackles on the necks of those infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb. They will be recompensed only for what they did.
(Saba/ 32-33)
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.
(Furkan/ 17- 19)
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.
(Ahqaf/ 5, 6)
38Allah will say: “Enter among those peoples with a leader who passed on before you; who are in the fire, whether you know them or not!”. Every time a people enter, they curse their brother. At the end, when all of them gather in there, then the later ones will say about the former ones: “Our Rabb! They made us astray. Punish them many times more from the fire”. Allah will say: “Punishment is many times more for all but you do not know”.
39Then the former ones will say to the later ones: “You do not have an advantage over us. Then taste the punishment for what you did”.
(A’raf/38-39)
10-12Destroyed are those liars who are in delusion and unconsciousness, who say: “When is the Day of Religion?”!
In these verses, extreme liars who have inconsistent opinions and beliefs without any information or documentation are condemned and the message is given to them that their end will not be good.
The original word of the expression that we translated as “extreme liars” in the verse is the word “خرّاص harras”. This word means “extreme liar, someone who has faith and does something without thoroughly researching something and understanding its truth.”[1]
13,14On that day, they will be brought to their senses in the fire/Jahannah [Hell]: “Taste your own melting in the fire! This is what you have been hastening for!”.
In these verses, an apocalypse scene is portrayed regarding those who were condemned in the previous group of verses as “poor people without knowledge and documentation, who believe and live wrongly.” These verses also reflect the question of those extreme liars mentioned in verse 12, “When is the day of judgment?” It is also an answer to the questions such as: “Taste your own discord! This is what you want to hasten!”
As can be understood from the expression “your own discord” in the verse, these poor people made an effort, tortured and oppressed innocent people to lead them away from the right path.
10Indeed, there is the punishment of Jahannah [Hell] for those who have tortured the men and the women who have believed in the fire and then have not repented, and the punishment of the fire is also for them. 11And indeed, there are gardens of Jannah [Heaven/Paradise] underneath of which rivers flow for those who have believed and done amendatory deeds. This is the great salvation.
(Buruc/10)
As we have explained many times before, the word “fitna” means “to burn in fire”. Unbelievers will face the natural consequences of their own actions on the Day of Judgment; whatever they did to people in this world will be done to them in the afterlife.
15-21Surely, those who have entered under the guardianship of Allah will be in the gardens and the springs as the ones who received what their Rabb has given them. Surely, they were those who produced good before. They used to sleep a little in the night. They asked forgiveness during daybreak; as their first work with a clear mind and there was a right in their wealth for those who asked and did not ask, and without a doubt, there are many evidences/signs on the earth and within yourselves for those who will certainly believe. Do you still not see?
22Your provision/the One Who provides for you and that which you are promised is in the heavens/universe.
After it is stated that those who act unconsciously will reach a bad end, the situation and qualities of their opposites, the pious ones, are displayed in these verses.
The pious people rejoice in heaven and at springs in return for the good deeds they have done in this world.
In this paragraph, our Lord drew attention to the attribute of “piousness” and encouraged people to acquire this attribute.
“Muttaki” means “one who acts piously, one who has piety”. Taqwa; to believe, to stay away from polytheism, not to forget Allah, to submit to Allah and His messengers, to fight against the unbelievers, to donate goods in times of abundance and hardship, to give alms, to keep promises, to be patient in adversity, not to be greedy, to be good to parents, to do nothing. It means not trying to clear yourself from time to time, repenting, not insisting on mistakes, asking for forgiveness for what you have done, having anger, forgiving others, being fair and trying to uphold justice.
Based on all these definitions, it can be said that taqwa is “faith and its reflection”.
Those who have the above qualities are called “Muttaki”. The plural is expressed with the forms “Muttekin/muttekin”. Since the subject was previously discussed under the title of “Piety” in the Surah Al-A’raf, we recommend that the detail be read from there.
In the paragraph that is our subject, the pious are introduced with the following qualities:
* Before this, they were Muhsins [those who produce goodness and beauty].
* They slept very little at night. Because social duties were usually done at night in that geography. For example, salat times (morning, evening and night) are the parts of the night. And night work is more productive than day work.
* They would ask for forgiveness at dawn. When they finished their night’s work, they would ask for forgiveness for their possible mistakes.
* There was a right in their wealth for those who wanted and for those who did not want.
The Muttaki are described as “Musallîn [supporters]” in the Surah Meariç:
22Except “Those who fulfill Salah” [those who made supporting financially and spiritually; enlightening the community their principle].
23Those who fulfill Salah are the ones who maintain their Salah [supporting financially and spiritually; enlightening the community].
24,25And those who fulfill Salah are the ones within whose wealth is a known right for those poor who ask and are shy to ask.
(Mearic/22 35)
14Excessive and passionate desire for opposite sex, sons, heaped up gold and silver, fine branded horses, cattles bred for their meat and milk and crops has been beautified/made attractive to people. These are the enjoyments of the simple worldly life. And Allah is the One with Whom is the best return.
15-17Say: “Shall I inform you of what is better than this? For the servants who have entered under the guardianship of Allah; who say, “Our Rabb! Indeed We have believed, then forgive our sins and protect us from the punishment of the Fire!”, who have patience; who resist, who are true, show respect constantly, who spend for the cause of Allah and ask forgiveness at the daybreaks; as their first work with clear mind, there will be gardens of Jannah [Heaven/Paradise] underneath of which rivers flow and wherein they will abide eternally, pure spouses [who have not been stained by eye, thought; totally new] and approval from Allah. And Allah is the One Who sees the servants best.
(Al-i Imran/14- 17)
In the Quran, there are verses about the pious and “Abrar”, which is synonymous with this concept (Nebe’/31- 37, Mutaffifin/18- 24), Insan/5- 22, Infitar/13, Bakara/177, Tur/ 17- 20, Mürselat/41- 44, Ali Imran/133- 136, Zumer/73, Isra/26, 27, Rum/38, Hadid/7) directs people to be good servants.
The word “want” in the sentence “ and there was a right in their wealth for those who asked and did not ask, and without a doubt, there are many evidences/signs on the earth and within yourselves for those who will certainly believe. ” in the passage that is our subject means “one who can express his needs”. This means someone who is poor and begs.
It is possible to understand “deprived” in two ways:
1- Those who cannot necessarily ask; Non-human creatures in nature, in need of care, the environment: Humans must know that they have rights for the environment and these creatures, and must pay their rights.
54Eat and graze your livestock. Indeed there are many evidences/signs in this for those who have intelligence!
(Ta Ha/54)
2- People who cannot ask because of their chastity, cannot confide their problems to anyone, and hide their needs:
36As for the cattle; We have made them among the signs of the existence of Allah. There is good in them for you. Therefore, mention the name of Allah while you slaughter them, one of their forelegs is tied/while they are in line. And when they are on their sides, eat them and give to those who hide their need and those who ask. Thus We have given them to your service so you may repay for the blessings you are given.
(Hajj/36)
272To guide them to the righteous path is not a liability upon you, but only Allah guides whom He wills to the righteous path. And that which you spend from good for the cause of Allah/provide sustenance first for your relatives and then others is only for yourself. And you spend only to seek countenance of Allah. And whatever you spend of good, it will be paid to you fully. And you will not be treated unjustly.
273Let your spending for the cause of Allah be for the poor who are not able to travel through the earth, who devote themselves to the cause of Allah. Because of their modesty; that they refrain from theft and begging, those who do not know think that they are wealthy. –You know them by their signs.- They do not demand from the people with importunity. And whatever you spend of good, know that Allah is indeed the One Who knows it very well.
(Baqara/272, 273)
Believers must seek out such people who cannot ask for things because of their chastity, cannot confide their troubles to anyone, and hide their needs, and give them their rights.
20-22. In these verses, our Lord wants people not to believe blindly, but to have an opinion by taking into account the verses around them. As it is known, the Quran draws attention to thousands of verses and evidence both in the horizon and in the end. We tried to list them as much as possible in Surah Fussilat.
Verses in the Afak [External World, Visible Universe]:
The continuous expansion of the universe, creation from nothingness, the gas phase of the universe, the perfect orbits of the celestial bodies, the passing of the sun, the difference between the sun and the moon, the orbit of the moon, the layers of the sky, the layers of the earth, the preservation of the sky, what the sky rejects, the rise of the sky without pillars, the geoid shape of the earth, and the diameters of space, the rotation of the earth, the flattening of the poles as it rotates, inoculating winds, the measurement of rain, the cycle of water, pile-shaped mountains, the formation of oil, respiration and photosynthesis, the difficulty of rising to the sky, masculinity and femininity in plants…
Verses in Enfus [Biological and Psychological Structure of Man]:
Reproductive system, digestive system, circulatory system, nervous system, immune system, senses, being created in pairs, semen being a mixture, determining gender, hanging on the uterine wall, the fetus being a piece of chewy meat, the formation of bones and covering them with flesh, three darknesses creation…
The point that “what was promised is absolutely true and the religion will definitely come true”, which was emphasized with the verse at the beginning of the surah, is mentioned again. All the verses in Afak and Anfus prove the apocalypse and resurrection:
33And dead earth is a sign for apathetic people. We have given life to it and brought grains forth from it and they eat from it.
(Ya Sin/33)
39Surely, when you see the earth barren and We send down water upon it; it is among His evidences/signs that it quivers and grows. Surely, the One Who gives life to it will indeed resurrect the dead. Indeed, He is the One Who is competent over everything.
(Fussilet/39)
The expression ” Your provision/the One Who provides for you and that which you are promised is in the heavens/universe.” in the verse draws attention to the cloud and rain coming from the sky. If there were no sky, there would be nothing to eat, drink or breathe on earth. Therefore, there would be no life. What is promised means heaven.
The word “رزقكم rızkükum [your sustenance]” in the verse was read by Ibn Muhaysin and Mujahid as “رزّاقكمrazzakükum [your provider]” as in verse 58.[2]
According to the recitation of the word “رزّاقكم razzagukum”, it appears to mean that Allah, the Provider, is in the sky. Such expressions are also mentioned in the verses Mulk / 16, 17, En’am / 3, Baqara / 144, Hajj / 15. Since there is countless evidence, both mentally and physically, that Allah is free from space, this statement needs to be interpreted.
1- This expression is according to Arab custom. Because Arabs believed that Allah was in the sky. For this reason, they were warned not to be ungrateful, and if they did so, the God they believed in would punish them.
2- The word “sky” in this expression refers to the “highest point”, beyond the universe, that is, beyond the creatures. Because human nature naturally looks at the sky when thinking about God. As a matter of fact, hands are raised towards the air while praying. When a person is in trouble, he turns his face to the sky and prays to God. In customs, the expression “fell from the sky” is used for unusual events. The books that come from Allah are called “Heavenly books”. This means that whenever a person thinks about God, he looks at the sky, not the ground, with an instinct that comes from his nature.
23Then, by Rabb of the heavens/universe and the earth, that which you are promised is truth just as you speak.
After emphasizing the need to pay attention to the verses in the dawn and infah, it is emphasized that anyone who pays attention to the plan and program, order and order that our Lord has placed on the entire universe can understand that the apocalypse is true. This verse is an expansion of the opening verses of the sura.
Since the verse draws attention to the fact that Allah is the only lord of the sky and the earth, it is useful to remember exactly what the word “lord” means. “Lord” means “the one who disciplines and educates, who guides His creations to certain goals according to a certain program, and who programs and manages evolution.” In this case, anyone who carefully observes the plan and program in the earth and the heavens and the systems that ensure the functioning of the universe will definitely realize that the apocalypse will come.
24Has the news of the honored guests of Abraham come to you?
25When they entered upon Abraham and said: “Salam [health, peace, happiness…] be upon you!”. And Abraham said: “Salam [health, peace, happiness…] be upon you, the group of strange and unknown people!”.
26Then Abraham went to his family and came back with gold. 27Then, he placed the gold close to them and said: “Would you not have?”.
28Then he felt from them apprehension. They said: “Do not fear!” and gave him the good tidings of a knowledgeable son.
29Then his inharmonious and incompatible wife came forward with a cry and hit her face and said: “An unfortunate one, a barren one!”.
30Guests said: “Thus decreed your Rabb. Indeed, your Rabb is the One Who makes laws, rules and principles that are set forth to prevent injustice and chaos. He is the One Who knows best”.
31Then Abraham said: “What is your important business, O messengers?”.
32-34Messengers said: “Indeed, we have been sent to a people of sinners to send down upon them from your Rabb hard stones made of baked clay and marked for those who show the truth incomplete”.
35So We brought out whoever was in there of the believers. 36But We did not find there other than a single house of Muslims. 37And We left therein an evidence/a sign for those who fear a painful punishment.
In this group of verses, the envoys who visited Abraham, the envoys’ good news of a child to Abraham, Abraham’s family life, and the destruction of the nation of Prophet Lut, Abraham’s relative, are narrated.
The detail of this passage was previously included in the Surahs Hud and Hijr. Therefore, we content ourselves with briefly summarizing the subject:
69And indeed, our messengers came to Abraham with good tidings; they said: “Salam [health, peace, happiness…]!”. And he said: “Salam [health, peace, happiness…]!” and he did not delay in giving gold.
(Hud/69)
Although there is no evidence, it is claimed in classical sources that the messengers who came to Abraham (pbuh) were “angels”. In our opinion, however; These messengers were human messengers [prophets] in that region, whom Prophet Abraham had not known until that day and whose existence he was not aware of. The fact that their number is more than “one” should not cause any hesitation on this issue; because it is stated in the Ya Sin sura that three messengers were sent to a city in succession.
About the good news brought by the messengers:
* The good news of the destruction of the people of Lot,
* The good news that they are the messengers of Allah,
* Although comments were made such as the good news that there was nothing to fear for Prophet Abraham, our Lord explained this good news in verse 71: “Then we gave him the good news of Isaac, and after Isaac, we gave him the good news of Jacob.”
The calf offered by Prophet Abraham to his guests, Hud/69. It is described with the word “haniyz” in the verse and with the word “semiyn” in Zariyat/26. Traditionalists have translated these two descriptions as “fried” and “fat”, respectively. However, they made a clear mistake by not taking into account the fact that a huge calf cannot be roasted and the contradiction between the expression “roast”, which describes the same calf, and the expression “fat”, which is only used for a living animal. Because although it is reasonable to roast a chicken or even a lamb and offer it to a guest, it is unthinkable to roast a calf and serve it whole. Moreover, according to the descriptions of traditionalists, the calf in the verse we are talking about is a “roasted”, that is, a dead calf. In Zariyat/26, the same calf is “fat”, that is, a live calf. In this case, there is a contradiction between the two verses, which is never possible.
In our opinion, it is necessary to reach the interpretation of the meaning of “calf” in this case by starting from the real meanings of the words “haniyz” and “semiyn”, which are reported as the attributes of that calf.
The word “الحنيذ Haniyz” means “purified, the excess content has been removed.” The word was first used in the sense of “making the horse sweat”, and then the Arabs used this word to express both “the Sun making people sweat” and “the process of compressing the meat on hot stones to remove its water and lose its fluidity”.[3]
Accordingly, “الحنيذ haniyz” means “throwing away the excess inside an object, especially the things that will spoil the object.” Therefore, the word “haniyz” in the verse means “purified, free of harmful substances, made pure” in its meful sense. However, in classical works, the actual meaning of the word was not taken into consideration, and even its meaning of “dried” was not taken into account, and the word was used in the sense of “roasted on fire”.
The word “السّمينSemiyn” mentioned in Zariyat/26 is the opposite of “weakness” and means “the one who gives strength”. “Oil” is also called “سمنsemen” because it is a source of power.[4]
When the above-mentioned meanings of the two words given as adjectives of the calf are combined, it is understood that the calf here is a calf that is “in pure form” and “gives strength”. For this reason, we believe that this calf is “golden” like the “corpse calf with a deceptive voice” in the Surah Al-A’raf. According to our interpretation, Prophet Abraham wanted to give “gold” to the good news ambassadors, but the ambassadors did not accept this gold because they should not receive any payment for their duties.
It is understood that the prophet Abraham was afraid when they did not receive the gift given, and that rejecting the gift or treat given was considered a sign of hostility and enmity in the tradition of that day. Prophet Abraham was afraid of this behavior, which is considered hostile according to tradition, because he did not know the unseen and did not understand that the guests were messengers until they explained it to him.
When the identities and primary duties of the messengers who came to Prophet Abraham became clear, that is, where and why they were going, Prophet Abraham no longer had any fear for himself, but this time, as he learned that the people of Lot would be destroyed, he started to fight with these ambassadors to prevent them from being destroyed:
31And when Our messengers brought Abraham the good tidings, they said: “We will destroy the people of this city”. –Indeed, people of there were the ones who did wrong; acted against their own good by associating others with Allah.-
32Abraham said: “Surely, Lot is there!”. They said: “We know very well who are there. We will definitely save him and his family except for his inharmonious and incompatible wife who is among those who remain behind”.
(Ankebut/31, 32)
As it is clearly stated in Hud/75, Prophet Abraham is a gentle-tempered, gentle-hearted person. For this reason, he started fighting with the messengers because he felt sorry for those who would be destroyed:
75Surely, Abraham was very forbearing, very grieving/tenderhearted/turning person.
(Hud/75)
As a matter of fact, Lot’s people were destroyed by a great disaster, but those whom God promised were saved. These events were previously mentioned in the Surah Hud:
69And indeed, our messengers came to Abraham with good tidings; they said: “Salam [health, peace, happiness…]!”. And he said: “Salam [health, peace, happiness…]!” and he did not delay in giving gold.
70And when he saw them not reaching for it, he found it strange and he felt an apprehension from them. They said: “Do not fear, we have definitely been sent to the people of Lot”.
71And the difficult and incompatible wife of Abraham was upraising against and she laughed.
Then We gave her the good tidings of Isaac and Jacob after him.
72The the difficult and incompatible wife of Abraham said: “O woe to me! Will I give birth? I am a poor, unlucky and unhappy woman whose husband goes for nothing. And this, my husband, he is an old man! Indeed, this is a strange thing!”.
(Hud/69-72)
The fact that it is reported that only the family of Lut (pbuh) was saved from the people of Lut (pbuh), excluding his woman, shows the small number of believers in the prophet Lut. This situation is explained as follows in another verse:
35So We brought out whoever was in there of the believers. 36But We did not find there other than a single house of Muslims. 37And We left therein an evidence/a sign for those who fear a painful punishment.
(Zariyat/36)
In the eyes of our Lord, everyone is held responsible for the crimes and torts they commit, regardless of their social status. Almighty Allah does not exempt anyone from responsibility or punishment because of their status. Because responsibility is not based on status, but based on acts committed.
The statement “And We left there a sign for those who fear a painful punishment” in verse 37 gives the message that the remains of the destroyed nation of Lot are visible even today.
The tribe in question is known in history as “Sodomites”. It is stated in Hud/76, “And indeed it [the ruin of the city where the people of Lot were] stands on a road.” This expression means that the ruins of the city of Sodom are visible to the eyes and are still fresh for researchers. As a matter of fact, it is possible to see the signs of the ruins in the southeast of the Dead Sea [the Dead Sea] on the Hejaz [Arabia] – Egypt – Syria road. At the time when the Quran was revealed, the remains of the people of Lot were well known to the Arabs. So much so that the story of this destroyed nation became legendary and was on everyone’s lips.
Since this subject was previously discussed in the Surah Al-Hijr, we recommend that the details about the Prophet Lot and his people be read from there.
38,39And there are evidences/signs in Moses. Once We sent him to Pharaoh with an explicit proof but Pharaoh turned away with his army and all his sources of power. And he said: “This is a magician, a person who is supported by secret forces/is a madman”.
40Then We seized him and his armies and cast them in the large amount of water/river. And he was blameworthy.
In this group of verses, the struggle between the Prophet Moses and the Pharaoh, whose historical reality is known to almost the whole world, is briefly touched upon and a reminder is made to both the Meccans of that day and the people of all times:
Prophet Moses was sent to Pharaoh with clear evidence, but Pharaoh responded to the divine message accompanied by these evidence with all his might; He resisted with his relatives and soldiers. He accused the Prophet Moses of being a “magician and a madman”, and out of concern that his people would be influenced by him, he did not oppress the Prophet Moses and his people. In response to this hostility, he and his army were eventually dragged and killed in front of the flood of the dam that exploded. At the moment of his death, he regretted what he had done and condemned himself, but this regret and faith did not benefit him at all. Because of this erroneous behavior, he has been condemned all over the world for centuries.
The scene of Pharaoh’s regret is in the Surah Yunus. In the Surah Duhan, it is stated that there is no one who mourns him or his family, says it is a shame, or remembers them with kindness:
90-92And We took the Israelites across the large body of water/river. But Pharaoh and his soldiers followed them immediately in transgression and enmity. And when drowning in the water overtook him he said: “I have definitely believed that there is no deity except the One in Whom Israelites believe, I am among those who submitted”. – Now? But you disobeyed before and became of the corrupters. Today We will save you in your armor. We will make you an example with this calling of yours. – And indeed, many of the people are apathetic/careless to our Ayat/evidences/signs.
(Yunus/ 90–92)
29Then the heavens/universe and the earth did not cry upon them. And they were not the ones whom were given respite.
(Duhan/ 29)
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.
43,44And there are evidences/signs in Thamud. Once it was said to them: “Enjoy until a specified time!”. Then they went astray from the command of their Rabb and a terrifying sound seized their minds while they were looking on.
45Then they did not have any strength to stand. And they were not the ones who were helped.
46And before that, We had manipulated/destroyed the people of Noah. Surely they were a people who had gone astray from the righteous path.
In this group of verses, the tribes of Ad, Thamud and Noah are reminded. In these short reminders, all the detailed information previously given about these two communities and the people of Noah is referred to. As it is known, many details about these tribes were given in previous surahs.
The destructive natural disaster, which is described in verses 41 and 42 as “a wind that does not leave everything it touches, but only turns it into ashes and leaves it eternal”, is mentioned in other surahs (Fussilat/13-18, Ahqaf/21-28, Hud/50-68, Hakka/4-8) is mentioned in detail.
In the statement about the Thamud tribe in verses 43 and 44, “Enjoy it until a certain period of time!” The expression is detailed as ““Enjoy three more days in your land. This is a promise not be denied”” in Hud/65 and it is reported that the “certain period” is “three days”.
47And the heavens/universe; We constructed it with strength/tightly. Indeed, We are the Ones Who expand the capacity of the universe.
In this verse, attention is drawn to the majesty of the sky [space]. It is emphasized that the creator of such a magnificent being and system cannot be anyone other than the owner of infinite power and will, and that the power that creates a being like space will also have the power to recreate humans. It is understood from the expression “Indeed, we are expanders” in the verse that the action of expansion continues.
81Is the One Who formed the heavens/universe and the earth, not the One Who possesses the power to form many more like them? Yes, indeed, He is! And He is the One Who forms perfectly, knows very well.
(Ya Sin/81)
27-33Are you more difficult in formation or the heavens/universe? It is Allah Who constructed the heavens/universe; then He raised its ceiling, then He organized it, made its night dark and brought out its light. And then He spread the earth as an enjoyment for you and your livestock/He brought forth from the earth its water and its pasture, and He set the mountains firmly.
(Naziat/27- 33)
64Allah is the One Who made the earth a place of settlement for you, and the sky a ceiling, and Who formed you – and how perfect form it is – and Who provides you from clean things. That is Allah, your Rabb. –How generous is Allah, Rabb of all universes!-
(Believer/64)
29Those who are in the heavens/universe and on the earth ask Him. He is upon a matter at any time.
(Rahman/29)
“ واسعVâsi’- موسعMûsi’
In the 47th verse of Zâriyat, it is stated: “وانا لموسعونVe inna le musiun”. In order to understand the meaning of the word well, we need to know its root meaning and the name “الواسعel VÂSİ'” in the Names of Allah.
The root meaning of the word “وv سs عa” is “width; capacity width”. Ism-i fâil form, “واسعVâsi’” means “the one with a large capacity”.
In the Quran, words derived from the root “وV سS عA” are mentioned 32 times in six different forms.
One of the most beautiful names of Allah is “الواسعel VÂSİ'”. Its meaning is “Allah whose capacity is infinite and limitless”.
The word “واسعVasi’” occurs nine times in the Quran.
This word appears together with the attributes of our Lord in some verses. When this word is attributed to God’s attributes, it expresses the limitlessness and infinite breadth of the capacity of His attributes. For example: “The capacity of His knowledge is infinite, the capacity of His mercy and forgiveness is unlimited, infinite, The capacity of His goodness is infinite, His capacity to manage the universe is unlimited.”
In our subject verse, this word is included as “الموسعونel Mûsiûn”, which is the plural form of the ism-i fâil form of the “إفعالif’âl” chapter. The singular meaning of the word is: “capacity expander”. In the verse, with the expression of greatness, “We are capacity expanders!” he came.
This means that the name “الموسعel Mûsi'” is also from Esma-ü Hüsna.
Although it is not clearly stated in the verse what will be expanded, since the subject of the verse is the “sky”, it is the sky that is expanded. The sign at the beginning of the sky; When the indicator is for istigrak, not one sky but all the heavens, that is, the whole universe, is expanded.
We can easily understand from the expression “وسع كرسيه السماوات والأرضvesia kürsiyyühü es semavatı vel eder” in Baqara/255 that the capacity of the heavens is mentioned in this verse.
Although early commentators interpreted the expansionism in the verse as “we expand sustenance through rain”, based on Abdullah ibn Abbas, this understanding is not accurate. Allah has expressed the expansion of sustenance with the verb “ بسطB s t” as “ بسط الرزقbesata r rızka/ يبسط الرزقyebsütu r rızka”. (See Isra/30; Qasas/82, Sebe/36, Shura/12, 27th verses.) Again, in the 48th verse, “How beautiful we are…” The word “earth” was not included in his statement as “How wonderful we are those who made the earth a cradle.” Since the subject of this verse is “the earth”, it is understood from the verse that “He made the earth a cradle” rather than “he made the absolute cradle”.
This is one of the miracles of the Quran.
There is detailed information in scientific technical books about the expansion of the universe. This feature, which was first discovered in the 20th century by astronomers (such as HUBBEL) when they detected that stars were moving away, was later proven by hundreds of observations.
In verse 48, our Lord again draws attention to his essence and the manifestation of his attributes on the earth:
48And the earth; it is We Who have spread it out. How excellent We prepare the conditions in which everything may form and grow!
In this verse, attention is drawn to the earth and its compatibility with the needs of all living creatures on it is emphasized. This indicates that the features on earth can only be created by God.
After stating that He made the earth a bed/spread, He draws attention to the fact that He is “ماهدMâhid”.
“ماهدMâhid” is an Ism-i fâil from the root “م ه دMHD” and its meaning is “the one who makes a cradle”. (In the verse, “إناWe” and “ماهدونMahidun” are plural in the expression of majesty.) The verse does not clearly say, “We are the ones who made the earth a cradle.” But it is clearly understood from the verse that the earth was made a cradle.
Cradle means “a kind of small rocking bed made of wood or iron that is used to lay babies down and rock them to sleep”, and figuratively means “the place where something is first born and grows”. It is the cradle of science, the cradle of technology, etc. …. It is used like this cradle, that cradle etc.
Then, the meaning of the expression in the verse will be, “We are the ones who beautifully prepare the environments in which everything is formed and grows.”
These features of the earth are brought to the attention of humanity in many verses:
21,22O mankind! Worship your Rabb, who formed you and those before you, made the earth a bed and the heavens/universe ceiling for you, sent down water from the sky and brought forth crops as provision for you so you may enter under the guardianship of Allah. Do not consciously associate others with Allah.
(Baqara/22)
52Moses said: “The knowledge of them is with my Rabb in a book. My Rabb does not do wrong nor forgets/forsakes. 53He is the One Who made the earth a cradle for you, made paths on it and sent down a water from the sky”. – And We grow many species of plants in couples with that water. 54Eat and graze your livestock. Indeed there are many evidences/signs in this for those who have intelligence! 55We formed you from the earth and we will return you to it and bring you out of it once again. – 56And surely, We showed Pharaoh our evidences/signs; all of them, but he denied and refused.
(Ta Ha/52- 54)
10And Allah is the One Who has made the earth a cradle for you. And He made various paths therein so you might follow the righteous path you are guided.
(Zukhruf/10)
Ve Nebe’/6, 7, Naziat/33, Secde/27, Ya Sin/33- 36, Neml/60, 61.
49And We formed two mates from all things so you may give thought/remember.
In this verse, it is pointed out that every being on earth was created in pairs [according to the matching system], and it is emphasized that this can also be designed by a single God. Thus, people were asked to take advice and lessons from them.
12-14And He formed all pairs and you mount their backs and settle on them. And He made of animals and ships for you that which you ride so you may say by remembering the blessings of your Rabb when you settle on them: “Purified is Allah, Who has given these to our service/created these in such characteristics so we may benefit. Otherwise, we could not subdue these. Indeed, only to our Rabb we will return”.
(Zukhruf/12- 14)
36Purified is the One, Who forms pairs from the plants of the earth, from their own selves and from many things that they would not know, from all deficiencies.
(Ya Sin/36)
7,8And We spread the earth out and cast firmly set mountains thereon to open the eyes of the hearts of all those who turn towards Allah and as a reminder. We made grow therein plants of every pair which are pleasant to look at and fascinating,
(Kaf/7, 8)
The expression “so that you may think carefully/take advice” in the verse means “… so that you may know that the Creator of these couples is one and only.” Because he is one and only, he has no equal.
1Say: “Rabb is Allah Who is the One and the Only, 2is Allah Who is Samed51, 3He neither begets nor is He begotten. 4And nothing has been equivalent to Him; to only Him.”!
(Surah Al-Ikhlas)
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.
(Shura/9-12)
Every being other than Allah has light-darkness, hidden-open, male-female, heaven-earth, day-night, plain-mountain, jinn-human, good-evil, morning-evening, sweet-bitter, black-white, It has a partner such as health-disease, action-rest [inactivity], good deed-sin.
Considering the dual nature of all beings in the universe, verse 49 makes us think: If everything is dual, then what is the spouse of “Worldly Life”? The answer to this question is necessarily “Life in the Afterlife”. This is another proof that the afterlife will be certain.
50So, flee to Allah, flee to Allah!!! Indeed, I am an explicit warner from Him for you.
51And do not make another deity together with Allah. Indeed, I am an explicit warner from Him for you.
After reminding the previous ummahs of denying their prophets and being destroyed and mentioning the need to research the verses regarding the double creation of the heavens, the earth and everything, our Lord had the Qur’an expressed with the art of “Intak” and told all people to “Accept the existence and unity of Allah, He is He sent a message saying: “Believe what he says, implement the messages he conveyed through his messenger, repent to Him, ask for forgiveness from Him, worship only Him, seek help only from Him, and trust only in Him…” After it was stated that our Lord created everything in pairs, he said, “Then flee to Allah!” It is stated that the final point that those who do research on this subject will reach will be Allah.
The message given by the phrase “run away to Allah” is expressed in a different style in some verses as follows:
112Nay, quite contrary, whoever Islamizes [create well-being, peace, order, happiness…] himself for Allah as a person who does amendatory deeds, he will have his reward with his Rabb. And there will be no fear for them and they will not grieve either.
(Baqara/112)
131And when his Rabb said to him: “Be a person who strengthens [who makes the people healthier and happier]!”, Abraham said: “I have become a person who strengthens [who makes the people healthier, happier and convinces them to be Muslims] for Rabb of all universes”.
(Baqara/131)
78,79And then when he saw the sun rising, he said: “This is my Rabb” this is greater. And then when it also set, he said: “O my people! Surely I am away from those which you associate with Allah. Indeed, as a man who has turned away from falsehood, I have turned my face to the One Who created the heavens/universe and the earth from nothing/Who will destroy the heavens/universe and the earth and I am not among those who associate others with Allah”.
(An’am/78, 79)
99,100And Abraham said: “Surely, I will go to my Rabb; He will guide me: My Rabb! Grant me from among the righteous!”.
(Saffat/99, 100)
We stated above that “Intak” art was made in these verses. Intak, in literature, “Making those who have no ability to say say; It means “to express”. In our opinion, our Lord, in this episode; In verses 50 and 51, he made “Intak” art and made the Quran speak. “Then flee to Allah. Surely, I am a clear warner to you from Him. And do not set up another god along with Allah. It is the Quran that says, “Indeed, I am a clear warner from Him to you”; that is, the verses of the Quran. As it is known, our Lord used this art hundreds of times in the Quran. Details about this have been given before in the Surah Maryam.
52Similarly, when a messenger came to those before them, they definitely said about him: “This is a magician!” or “the one who is supported by secret forces/is a madman!”.
53Did they transfer it to each other as a liability? Rather, they are a transgressing people.
54,55So, turn away from them. You are not to be blamed. And remind them. Because, reminding benefits the believers.
In these verses, the Prophet was both motivated and reminded once again of his primary duty. Even though these reminders do not benefit those whose hearts are sealed, both the believers of that day and the believers in subsequent generations will benefit from these reminders and reach higher levels of faith and deeds.
4He is the One Who sent down to the hearts of the believers the feelings of trust and tranquility/morale which pacify the heart so they would increase in faith along with their faith. Armies of the heavens/universe and the earth belong only to Allah. And Allah is the One Who knows best, the One Who is the best law maker.
(Conquest/4)
124And when an independent division is revealed, a man from among them says: “Which of you has that independent division that has been revealed strengthened in faith?” But as for those who have believed; that independent division that has been revealed has increased them in faith; strengthened them and they are continuously given good tidings.
(Tevbe/124)
2-4Surely, the believers are those whose hearts fear in awe when Allah is mentioned,
who get stronger in faith when His Ayat are recited to them and who rely only upon their Rabb,
who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community]
and who spend from that which We have given them as provision for the cause of Allah. Indeed, these are the ones who truly believe. For them are degrees, forgiveness and a noble provision with their Rabb.
(Anfal/2- 4)
56,57I formed everyone, that came and passed, whether you know or not, only to worship Me. I do not want any provision from them. And I do not want them to feed Me.
58Surely, Allah is the One Who provides much, the One Who is the possessor of firm strength .
In these verses, our Lord informs His servants of their position in His eyes. Human beings and jinn [everyone] were created as servants to submit and obey only Allah. For this reason, they should not exceed their limits and try to claim divinity or lordship, and they should never serve anyone other than the Creator. Allah is the Provider, the Owner of Power, the Most Strong.
The passage also indirectly gives the message to polytheists that they should only worship Allah, whom they believe created them. Allah is above all the descriptions of these polytheists and their impolite attitudes. These polytheists must know their place and their position well.
124And when an independent division is revealed, a man from among them says: “Which of you has that independent division that has been revealed strengthened in faith?” But as for those who have believed; that independent division that has been revealed has increased them in faith; strengthened them and they are continuously given good tidings.
(At-Tawbah/31)
87And surely, if you asked them who formed them, they would definitely say: “Allah”. So, how are they deluded?
(Zukhruf/87)
9And surely, if you asked them: “Who has formed the heavens/universe and the earth?”, they would definitely say: “The One Who is the most exalted, the most powerful, the invincible/the subduer, the One Who knows very well has formed them”.
(Zukhruf/9)
And Luqman/25, Zumer/38, Luqman/32, A’raf/70.
Over time, the word “worship” has become a concept used for religious activities such as prayer, fasting, sacrifice and rosary, which also have ritual aspects. For this reason, many people misinterpreted the verse “I created jinn and humans [everyone] only to worship/serve Me” and thought that “jinn and humans [known and unknown intelligent beings]” were created only for deeds such as prayer, fasting and glorification. . This misperception about the concept of “worship” must be corrected.
59And indeed for those who do wrong; act against their own good by associating others with Allah is a share like the share of their companions. So let them not haste.
60O woe to the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb for their days which they are promised!
Surah Zariyat ends with these two warning verses accompanied by threats of punishment to the polytheists. If they still persist despite all the explanations and the verses and lessons laid out before them, a devastating torment awaits them, just as the deniers of the past were subjected to various punishments. As we have observed in past stories, historical documents and historical sites, our Lord punished those who had this mentality. He has disgraced them in this world and will punish them severely in the afterlife.
The expression “those who do wrong” in verse 59 means “those who commit polytheism”. We have stated many times before that the word “zulm” in the Quran means “polytheism”. We remind you again of some of the verses of the Quran that are the basis for oppression being “shirk”:
13And when Luqman said to his son, instructing him: “O my son! Do not associate others with Allah, surely, associating others with Allah is very wrong; acting against own good. 16O my son! Surely, associating others with Allah; even if that evil should be the weight of a seed of mustard and should be within a rock or in the heavens/universe or in the earth, Allah will bring it forth. Indeed, Allah is the One Who is subtle, aware in truth. 17O my son! Establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], order good, avoid evil. Be patient over what befalls you. Surely, these are certains of the matters. 18And do not puff out your cheeks to people, do not frown and do not walk arrogantly on the earth. Indeed, Allah does not like all those who are boastful and self-deluded. 19And be moderate in your pace, lower your voice. Surely, the harshest of sounds is the voice of the donkeys”.
(Luqman/13-19)
82Those who believe and do not mix the belief of associating others with Him/being against their own good with their belief, it is those for whom the security is. And they are the ones who follow the righteous path they are guided.
(An’am/82)
We have stated above that the 60th verse, which is our subject, is a condemnation of the polytheists. Just as our Lord condemns them in this world, they will also have to condemn themselves both when they encounter God’s warning torment and on the day of judgment when everything will be revealed. Many verses in the Quran (Anbiya/11-16, Enbiya/46, Enbiya/97, Ya Sin/52, Saffat/19, 20, Kalem/31) inform us on what grounds they will condemn themselves:
Allah knows the truth best.
[1] (Lisan al Arab; vol. 3, p. 62, article “hrs”)
[2] (Qurtubi; al-Jami’a li Ahkami’l Qur’an)
[3] (Lisan al-Arab, 2/624, 625; Al-Mufredat, “Hnz”)
[4] (Lisan al-Arab, 4/692, 693; al-Mufredat/243)