69. SURAH AL-KAHF – Presentation of Islam and Quran

INTRODUCTION:

Surah al-Kahf was revealed in Mecca in the 69th order and takes its name from the word “Kahf [great cave]” in the 9th verse. 1-8, 28, 107-110. There are also narrations indicating that the verses are Medinan.[1]

The surah begins with the explanation that the Quran was sent down to give good news of heaven to believers who do righteous deeds and to warn those who commit polytheism. Three main miraculous events are mentioned in the surah, which continues with the morale boosting and consoling of the Prophet.

The first of these is the one about Ashab-ı Kehf and Ashab-ı Rakim. The second is a narrative full of miraculous signs about Dhul-Qarnayn, and the third is the story about Moses and the “Scientific Servant”, which includes a section from the education process of the Prophet Moses. In all three stories, miracles that will amaze humanity are mentioned.

In addition, the example of two polytheist and believer men [a “rich” who boasts of his wealth and a “poor servant” who is honored with his faith and belief] is given in order to draw advice and lesson.

Since the stories of Ashab-ı Kehf and Ashab-ı Rakim, Musa and Alim kul and Dhul-Qarnayn in the surah were not properly understood before, many legends were produced about these subjects, or the stories conveyed in these stories were adapted to some legends in mythology.

The following information is given in classical sources regarding the revelation of the surah:

According to what Ibn Ishaq narrates, the Quraysh attacked Nadr b. Hâris and Ukbe b. They sent Abi Muayt to the Jewish scholars and gave them the following instruction: Ask them questions about Muhammad and tell them about Muhammad’s qualities. Let them know what they said. Because they are the ones who were given the first book. And they have with them information from the knowledge brought by the prophets that we do not have. Thereupon, Nadr and Ukbe set out and went to Medina. They arrived in Medina and asked Jewish scholars about the Messenger of Allah (pbuh). They told them about his situation, reported some of his words and said: You are the people of the Torah. We came to you to inform you about the situation of this friend of ours. The Jewish scholars said to them: Ask him about the three matters we will tell you. If he informs you about these, he is a prophet sent by Allah. If he does not do this, he is a person who invents a lie against Allah. In that case, you can do whatever you see fit to him. You ask him what was the situation of some young men who left in the past. Because they were truly astonishing. Again, ask him about a person who has reached the east and west of the world and has traveled extensively. What was his news? Again ask him about the Spirit, what is it? If he tells you these things, follow him, he is a prophet. If he does not do it, know that he is a person who invents lies. Take action regarding it that you deem appropriate.

Nadr b. Haris and Ukbe b. Abu Muayt returned from Medina and came to Mecca and said to the Quraysh: O community of Quraysh! We have brought you a solution that will enable you to make the distinction between you and Muhammad. Jewish scholars told us some questions that they wanted us to ask him. And if he informs you about these, he is a prophet. They said: If he does not give it, he is a person who invents lies and do whatever you think is appropriate about him.

Thereupon, they came to the Messenger of Allah (pbuh) and said: O Muhammad, inform us about the situation of the young men who left in the early days. Because amazing things happened to them. Secondly, tell us about a man who wandered a lot, going to the easts and wests of the earth, and also tell us what the Spirit is.

The Messenger of Allah (pbuh) said to them: “Tomorrow I will inform you about these matters you want”, but did not say “God willing”. They also left him and went away. It is alleged that even though fifteen days had passed, Allah Almighty did not send down any revelation to the Messenger of Allah (pbuh) on this matter and Gabriel did not come to him. Finally, the Meccans spread false news and said, “Although Muhammad promised to inform us tomorrow, he did not inform us about anything we asked him on the morning of the fifteenth day.” Finally, the delay in the revelation made the Prophet (pbuh) sad and sad. What the Meccans talked about was hard for him. Later, Jibril (a.s) brought him the surah from Allah (swt) in which the Companions of the Cave are mentioned. In this surah, just as reproach was made to the Prophet for feeling sorry for them, he also brought the news of the man who had traveled around the world and the answer to their questions about the situation of the young men they asked him about and the nature of the Spirit.[2]

Muhammad Ibn Ishaq says about the reason for the revelation of this sura: An old man from the Egyptian people told me. He came to us more than forty years ago. Ikrime b. He reported that Abbas said: The Qurayshis Nadr b. Haris and Ukbe b. They sent Abu Muayt to the Jewish rabbis in Medina and said: Ask them about Muhammad’s situation, describe his qualities and inform them of what he said. They are a community of People of the Book, and they have with them the knowledge of the prophets that we do not have. Those two left Mecca and came to Medina. To the Jewish rabbis, Hz. They asked about the situation of the Prophet, they explained his situation by quoting some of his words and said: You are the people of the Torah. We came to you to get news about this friend of yours. The Jewish rabbis said to them: We command you to ask him three things. If he tells you these things; He is truly a sent prophet, if he does not state this, the man is a fabricator, you can express your opinion about him as you wish. First, ask him about the situation of the young people who lived and passed away in ancient times. What was their situation? Because they have a strange situation. Then ask him about the man who traveled to the east and west of the earth, and he will give you the news about him. Also ask him what a soul is. If he gives you information about these; He is the prophet, follow him. If he does not give you information about these; He is a man of words. Treat him as you see fit.

Nadr Ibn Harith and Uqba Ibn Abu Muayt returned and came to the Quraysh and said, “O community of Quraysh, we have brought information that will cause separation between you and Muhammad. The Jewish rabbis told us to ask Muhammad some questions and told them to the Quraysh. Quraysh also Hz. He came to the Prophet and said, “O Muhammad, inform us about these!” They said, and what the Jewish rabbis told them, Hz. They asked the Prophet. The Messenger of Allah (pbuh) said to them: Tomorrow I will inform you about the things you asked about. But he didn’t say God willing. They went and Hz. The Prophet waited for fifteen nights, but Allah did not send him any revelation on this matter. Gabriel Aleyhisselam did not come either. Finally, the people of Mecca got spoiled and said: Muhammad promised to tell us tomorrow. Well, the fifteenth day came, but he still could not inform us about the things we asked him. Finally, the cessation of revelation made the Prophet (pbuh) sad. What the people of Mecca said was also hard for him. Thereupon Hz. Gabriel brought from Allah the surah mentioning the Companions of the Cave. In this surah, Hz. Muhammad was upset about what the Quraysh did. There is a reproach to the Prophet. He is also aware of the questions they asked about the situation of the wandering man and the young man. Allah Azza wa Jalla said, “They ask you about the soul. Say: The soul is one of the commands of my Lord. He also revealed the verse “But you have been given very little of knowledge.”[3]

We mentioned its revelation as the reason for the Story of the Companions of the Cave, and the reason for the revelation of the verse Isra/85. Muhammad b. Isaac explained in detail the incident that was the reason for this story and said:

Nadr b. Haris was one of the evil people of Quraysh. He tormented the Messenger of Allah and harbored hostility. He went to Hira (city) and learned the stories of Rüstem and Isfendiyâr [from Iranian legends]. Hz. Whenever the Prophet (pbuh) sat in a group, he would talk about Allah. He would tell those around him about the events that happened to the past ummahs. Hz. When the Prophet left that community, Nadr immediately took his place and said: By Allah, O people of Quraysh, I can tell better [stories] than him. “Come, I will tell you something better than his words,” he would say and tell them the legends of the Persian kings.

Later, the Quraysh captured him and Utba b. They sent Abi Mu’ayt to the Jewish scholars in Medina and said, “Ask about Muhammad and his situation. Narrate Muhammad’s words to them. Because they are the owners of the previous book. Therefore, they know what we do not know.” Thereupon, they came to Medina and told the Jewish scholars about Hz. They asked about the condition of Muhammad (pbuh). They said, “Ask him these three things:

a- Ask about the situation of those young people [Ashab al-Kahf] who went and disappeared centuries ago. Because their story is interesting.

b- Ask about the incident of that traveler who could reach everywhere, East and West.

c- Ask him about his soul and what the soul is. If he answers these questions to you, know that he is a prophet. “Otherwise, he is someone who made up that he was a prophet,” they said.

When Nadr and his friend returned to Mecca, they said to the Quraysh: “We have brought something that will establish the final judgment between us and Muhammad” and informed them of what the Jews had said. Quraysh came to the Messenger of Allah and asked these questions. Hz. The Prophet (pbuh) said, “I will answer your questions tomorrow” without saying “God willing”. Thereupon the Meccans left. Hz. The Prophet (pbuh) waited fifteen days for the answer to what they asked. So the Meccans started talking back and forth about him and said, “Muhammad told us ‘tomorrow’ but today is the fifteenth day. I think he found this difficult.” Then Gabriel (a.s), Hz. He brought the Surah Al-Kahf to the Prophet; in which God Almighty says, Hz. Those young people [Ashab al-Kahf] and that traveler were aware of his condemnation of the Prophet because he was upset that the Meccans did not believe.[4]

As for the story of the Cave People mentioned in the verse, most commentators are inclined to the view that it is related to early Christian history, that is, Christians who were persecuted by the Roman emperor Desius. According to the legend, a group of young Christians from Ephesus, in order to live a life compatible with their beliefs, took shelter with their dogs in a cave away from human eyes, and there they fell into a miraculous sleep that lasted for years [about three hundred years, according to some calculations based on the 25th verse of this sura]. One day, they wake up from this sleep, which they don’t know how long, and send one of them to the city to buy something to eat. Of course, in the meantime, the situation has completely changed, Christianity was no longer a religion that was persecuted, oppressed and coerced, and even became the official religion of the Roman Empire. The old coin – from the time of Desius – that the young man wants to use for shopping inevitably arouses curiosity and astonishment in the city, and the people of the city begin to ask the young man questions, and thus the story of the Cave People and their miraculous sleep comes to light. As we mentioned above, the majority of classical commentators rejected the Qur’an’s reference to these Cave People [9-26]. While trying to explain [verses], they have always relied on this Christian legend. But it seems that this Christian version of the story is nothing more than the latest extension of a very old oral tradition that goes back to pre-Christian times and from Jewish sources. Various reliable hadiths narrated by almost all classical commentators show that this is the case. According to these hadiths, it was the Jewish clerics [rabbis/ahbâr] of Medina who, in order to test whether Muhammad (pbuh) was truly a prophet, provoked his Meccan opponents to question him about the story of the Cave People, among other parables. In his commentary on the 13th verse of the Surah, Ibn Kathir refers to these hadiths and says: “It has been said that the Cave People were the followers of Jesus, son of Mary, but God knows the truth of the matter: for it is clear that they lived long before the Christian age, if “If they had become Christians, why would the Jewish clergy, who kept themselves completely distant from Christians in terms of religion and culture, include such a story among their traditional legends?” Therefore, after removing the Christian cloak and purifying it from Christian colors, we can easily say that the story of the Cave People is essentially Jewish in origin. When we purify it from the elements added later and bring it to its original content, in the story of these people who voluntarily left the world, went to “sleep” for life in a cave away from human eyes, and came back to life with a miraculous “awakening”, we see that Hz. A religious movement that played an important role in the history of the Jewish religion in the centuries immediately before and immediately following the appearance of Jesus. [As we stated in our 42nd note on 3:52, Hz. to the ascetic Essene Brotherhood movement [to which Jesus himself may have belonged] and, in particular, to one of its offshoots, namely, the life of a community that chose to live in solitude somewhere near the Dead Sea and has come to be known in modern times as the “Qumran community” since the discovery of the Dead Sea Scrolls/Inscriptions. We find a striking representation of this. The expression rakîm in the above verse [which we have quoted with the expression “manuscripts”] provides strong support for this view. As Tabari noted, some of the early authorities—especially Ibn Abbas—saw this term as synonymous with the term markum [“written thing”], and thus with the term “book” or “inscription”. Likewise, Râzî says: “All rhetoricians and Arabic experts are of the opinion that ar-rakîm has the same meaning as al-kitab.” Historically, members of the Qumran community – which was the most principled group of the Essene sect – devoted themselves entirely to the teaching, copying and preservation of some sacred texts or manuscripts, lived in a state of complete withdrawal and isolation from the world, and aroused a high degree of respect with their devotion to spiritual values. As has been revealed, it can easily be said that these people left such a deep trace in the imagination of their co-religionists that over time, they turned into a representative narrative with the legend of the Cave People, who “slept” for centuries by cutting off their contact with the world and “awakened” when their moral/spiritual duties were completed. Whatever its source, that is, whether it is of Jewish or Christian origin, this legend of the Quran is interpreted in a purely representative sense: that is, God’s death [or “sleep”] in man, his rising [or “awakening”] after death. It is a representation that reflects the religious sensitivity that leads people to realize i] and meanwhile leads people to leave a world full of sin and evil in order to preserve the purity of their religion, and finally expresses how God rewards such faith by granting a spiritual awakening that transcends time and the phenomenon of death. It is a fact that he mentioned as.[5]

As we explained at the beginning, the surah actually consists of different sections, Meccan and Medinian. We present the sura in a new order by bringing together the sections that are connected to each other.

MEANING:

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

⁵Neither they nor their ancestors have any knowledge at all concerning that Allah has taken child. How big is the word that comes out of their mouths! They only lie.

⁶Then, you would almost devastate yourself out of sorrow because of what they do if they do not believe in this Qur’an!

⁷Indeed, We made what is on the earth, that which is adornment for it so We may test the people as to which of them will be better in deeds.

⁸And no doubt that We will make that which is on the earth a barren ground.

³²And present to them an example of two men: We gave one of them two vineyards of all kinds of grapes and bordered two vineyards with date palms. And We made between them a field for crops.

³³And both gardens produced their crops without any deficiency. And We made a river flow between them.

³⁴And there was another income for the owner of these two vineyards. Therefore he said to his companion while he was talking to him: “I am greater than you in wealth and stronger than you in number of men”.

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

^37-41And his companion said to him while he was talking to him: “Do you not believe in the One Who formed you from dust and then a drop of water/liquid and made you a mature human? But as for me; He is my Rabb, Allah. And I do not associate anyone with my Rabb. Why did you not say, when you entered your vineyard: “What Allah wills, happens! There is no authority but Allah!” Although you see me less than you in wealth and children, maybe my Rabb will give me a better one than your vineyard. And He will send a calamity upon yours from the sky so your vineyard becomes a slippery ground. Or the water of your vineyard will be drawn into the ground so you will never be able to seek it”.

^42,43And that man who owned those two vineyards was surrounded/ruined with his wealth. Thereafter, he wringed his hands for the expenses he made to his vineyard. The garden collapsed upon its trellises and he was saying: “O woe to me! If only I had not associated anything with my Rabb”. There was no people to help from among those that are inferior to Allah for that person. And he was not the one who was capable of avenging for himself/helping himself.

⁴⁴Dominion/help, protection, guidance belong only to Allah Who is the truth. He is the best in rewarding and the best in penalty.

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

⁴⁶Wealth and sons are adornment of the simple worldly life. But, enduring amendatory deeds are better in merit and in hope with your Rabb.

⁴⁷And on the day when We will move mountains; you will see the earth barren/completely flat. We will gather them together. Thus We will not leave anyone from them.

⁴⁸And they will be presented to your Rabb in rows: “Indeed, you have come to Us as We formed you first time. Actually, you wrongfully believed that We would not make a meeting time for you”.

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

²⁷And you, recite/follow what you are revealed from the book of your Rabb! There is none who will change the words of your Rabb. And you will not find a refuge from among those that are inferior to Him.

²⁸Keep yourself patient with those who invoke their Rabb continuously, asking for the countenance of their Rabb. Do not turn your stare away from them, desiring adornments of the simple worldly life. And you, do not follow one, heart of whom We have made careless/apathetic from Our remembrance, who follows his vain, transitory desire and whose affair is transgression.

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

³⁰Indeed, those who have believed and done amendatory deeds; surely, We will not let be lost the reward of those who do well in deeds.

³¹They are the ones for whom will be gardens of Eden underneath of which rivers flow. They will be adorned with bracelets of gold while they recline on their couches, wear green garments of thin and thick silk. How an excellent recompense it is! And how a good place to reside!

⁹Have you thought that the Companions of the Great Cave and the Companions of Al-Raqim/the Inscription are among Our astonishing evidences/signs?

¹⁰When those brave men took refuge in the Great Cave, they said: “Our Rabb! Grant us a mercy from Yourself and give us maturity and thoughtfulness in our affair”.

¹¹Thereafter, We cast over their ears in that great cave for many years.

¹²Then, We sent the Companions of Al-Raqim/the Inscription in order to declare/mark and show which of two groups would calculate the time better which they remained.

^13,16We will relate to you the important news of the Companions of Al-Kahf and the Companions Al-Raqim in truth. Indeed, they were a few young men who believed in their Rabb. And We increased them in guidance: “Now that you have abandoned them and that which they worship other than Allah, then seek refuge in that great cave so your Rabb may spread out for you His mercy and facilitate your affairs and prepare that which is beneficial”.

^14,15And We made their hearts firm when they rose up and said: “Our Rabb is Rabb of the heavens/universe and the earth. We do not invoke those that are inferior to Him as deity otherwise we would speak nonsense. Those who have taken gods from among those that are inferior to Allah are our people. Why do they not bring clear evidence about the gods that they have taken? Who can do more wrong; act more against his own good than the one who invents a lie about Allah?”.

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

¹⁸And if you had seen the Companions of Al-Raqim, you would have thought that they were awake. Yet they were asleep. And We turned them to the right and the left. And their dog extended its forelegs at the entrance. If you had known about their situation well, you would have moved away from them, fleeing and you have been filled with fear in awe.

^19,20And We sent the companions of inscription so they might question among themselves. A speaker from among them said: “How long have you remained?”. Others said: “We have remained for a day or a fraction of a day”. Others from among the companions of the inscription: “Your Rabb knows better how long you have remained. Now send one of you with this silver money of yours to the city, let him look to whatever food is cleaner, let him bring you food from it. And let him treat politely and let not him make one be aware of you. Indeed, if the people of the city prevail over you, they will stone you to death or return you to their religion/lifestyle. In that case, you will never reach the salvation eternally”.

²¹Thus We made them knowledgeable so they might know that the promise of Allah is truth and there is no doubt about the day of Qiyamat [Resurrection]. When they disputed among themselves about their affairs. They said: “Build a simple structure over them. Their Rabb knows them better”. And those who prevailed over their affairs said: “We will certainly build over them a masjid [schools that would prove the existence of Akhirat (Afterlife)]”.

^22-25They will say, “They are three and the fourth one is their dog”, they will say, throwing stones into the unseen [guessing inaccurately, unreliably, inventing], “They are five and the sixth is their dog” and then “They are seven and the eighth is their dog” and then they say, “They remained in their great cave for three hundred years”. And they have increased the number to nine. Say: “My Rabb knows their number better”. Only a few people know about them. Therefore, do not argue about them with anything except that which is obvious and do not ask about them to anyone from them! And do not say about anything, “I will definitely do it tomorrow except if Allah wills”. And remember Allah when you forget and say: “I hope my Rabb will guide me to what is closer to the right than this”!

²⁶Say: “Allah is the One Who knows best how long have the companions of the inscription remained”. Only for Him are the unseen, the unheard, the unfelt, the past and the future of the heavens/universe and the earth. How good He sees, how good He hears! For them, there is no familiar person who helps, guides, protects from among those that are inferior to Allah. Allah does not share His dominion with anyone.

⁵⁰And when We said to the natural forces: “Submit to Adam” and all of them except Iblis/thinking ability submitted. Iblis was of the invisible creatures/of energy. Then he opposed to the command of his own Rabb. Now, do you take him and his descendants who are from among those that are inferior to Me as familiars who help, guide, protect? While they are enemies to you? What an evil exchange is this for those who do wrong; act against their own good by associating others with Allah!

⁵¹I did not make them witness to the formation of the heavens/universe and the earth and to their own formation and I have never taken those who lead astray as assistants.

⁵²And on that day, Allah will say: Now call My partners that you wrongly believed in”. And then they will call them but they will not respond to them. And We will place a barrier of fire between them.

⁵³And the sinners will see the fire and certainly believe that they will fall into it. And they will not find a place to escape from it and take refuge.

⁵⁴And indeed, We have diversified from every example in this Qur’an for the people. But, man is in dispute more than anything.

⁵⁵And when the righteous path [book, messenger] came to them, only the topic of that the “practices of the former ones came to them; that they were not manipulated/destroyed immediately or the punishment should come before them; that the punishment is postponed to Akhirat [Afterlife]” prevented them from believing and asking their Rabb for forgiveness of their sins.

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

⁵⁷And who can do more wrong; act more against his own good than the one who keeps his distance away from the Ayat of his Rabb despite being given reminded with them and forgets [abandon, does not pay attention] about what his both hands have sent forth/done before? Indeed, We have made upon their hearts curtains and a heaviness to their ears that may prevent them from understanding the Qur’an very well. And even if you call them, in this case, they will never follow the righteous path they are guided.

⁵⁸And your merciful Rabb is very forgiving. If your merciful Rabb was to seize them immediately for their sins that they have committed, He would certainly have hastened the punishment for them. Rather, there is a term that is promised to them. They will never find a refuge from among those that are inferior to Him.

⁵⁹And the cities that We manipulated/destroyed when they did wrong; acted against their own good by associating others with Allah! And We had determined a time for them for their manipulation/destruction.

⁶⁰Once Moses said to his young boy: “I will not stop until I reach where two scholars gather or I will go for years”.

⁶¹Upon this when they arrived to the “place where two scholars gather”, they both left their depression/distress. That depression/distress went away with the help of the scholar.

⁶²When they passed, Moses said to his young boy: “Bring our morning meal, we have really got tired in this journey of ours”.

⁶³The young boy said: “Have you seen/ever thought? When we took refuge to that Rock, I truly got rid of depression/distress, but my egoism kept me from mentioning it. Depression/distress perished in the scholar amazingly”.

⁶⁴Moses said: “That is what we were looking for!”. They immediately returned following their tracks.

⁶⁵Then they found a servant among Our servants to whom We had given a mercy from Us and taught a knowledge from Us.

⁶⁶Moses said to him: “May I follow you so that you may teach me from what you have been taught about the righteous path?”.

^67,68And the knowledgeable servant said: “Indeed you will not be able to bear to have patience with me. And how will you have patience for the knowledge which you do not comprehend?”.

⁶⁹Moses said: “If Allah wills, you will find me patient and I will not disobey you in any of your matters”.

⁷⁰The knowledgeable servant said: “Then, if you follow me, do not ask me about anything until I mention to you about it as a reminder”.

⁷¹Then, they both walked; and when they eventually embarked the ship, the knowledgeable servant made defects on the ship. Moses said: “Have you made defects/torn it to drown those in it in the water? You have certainly done an amazing thing!”.

⁷²The knowledgeable servant said: “Have I not told you that ‘you would not be able to have patience with me’?

⁷³Moses said: “Do not punish me for what I have forgotten and do not give me a difficult in my matter!”.

⁷⁴They set out again. Then they came across a young boy; the knowledgeable servant killed him. Moses said: “Have you killed a pure self even though he has not killed a self? You have certainly done an incomprehensible thing!”.

⁷⁵The knowledgeable servant said: “Have I not told you that ‘you would never be able to have patience with me’?”.

⁷⁶Moses said: “If I ask you about anything after this, do not keep me as a companion! Indeed, I will not be offended if you send me away”.

⁷⁷Then they set out again. And when they arrived a people of a town, they asked them for food. But they refused to offer them hospitality. Then, they found a wall there that was about to collapse. The knowledgeable servant restored it. Moses said: “If you had wished, you could definitely have taken a payment for this”.

^78-82The knowledgeable servant said: “This is our separation. Now I will inform you the first meanings of that over which you were not able to have patience:

“As for the ship; it belonged to some needy people who worked at the sea. So, I intended to make it defective. Because, there was a king ahead of them who seized all good, undamaged ships by force and took them.

As for the young boy; his parents were believers. Because of that we feared that he would cause his parents transgress and drive them to disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb. Then we intended that ‘their Rabb would give them a better one in purity and closer in mercy.’

As for the wall; it belonged to two orphan boys and there was a treasure beneath it for them. Their father was a good man. Therefore, -as a mercy of your Rabb- your Rabb intended that they should reach the age of ability to distinguish between good and evil and take out their treasure. And I did not do it [restoring the wall] with my own accord. This is the first meaning of that over which you were not able to bear to have patience!”.

⁸³And they ask you about the owner of two ages. Say: “I will recite to you a reminder from him:

⁸⁴Indeed, We gave to the owner of two ages rulership on the earth and gave him a reason from everything.

⁸⁵Then he followed a reason.

⁸⁶And when he arrived to the place where the revelation [wahy] sets, he found the revelation sinking in a dark mud [divine principles were removed from the life there]. And he found a people by it. We said: “O Dhul Qarnayn! You either punish them or treat about them well-nicely”.

^87,88He said: “Whoever does wrong; acts against his own good by associating others with Allah, we will certainly punish him; then he will be returned to his Rabb and He will punish him with an unprecedented punishment. However, whoever believes and does righteous deeds, there is the best recompense for him. And We will say for him the easy from Our command”.

⁸⁹Then the owner of two ages followed a reason.

⁹⁰Then he arrived to the place where the revelation [wahy] rises. He found the revelation rising over a people. We had made for them a shield with knowledge that is not revelation.

⁹¹Thus it was! And We had encompassed that which was with him in terms of knowledge.

⁹²Then the owner of two ages followed a reason.

⁹³And when he reached between two covenants, he found a disobedient people [Khyber Jews] that was inferior to two peoples [people of Mecca and Medina],

⁹⁴The disobedient people [Khyber Jews] said: “O the owner of two ages! Indeed, the raiders and their commander [Muhammad and his army] are corrupters on this land [they have no knowledge on agriculture, waste the lands]. Therefore, should we grant you a tribute on the condition that you make a covenant between them and us?”.

⁹⁵The owner of two ages said: “The opportunities which my Rabb has given me are better. Now assist me with your strength so I may make a strong covenant/treaty between you and them. Bring me the texts that include your offerings which you have prepared with your wisdom”.

⁹⁶And when the target was level: “Prepare the covenant/treaty!”. And when the covenant/treaty was prepared, he said: “Bring it so I may sign”.

⁹⁷Then the people who did not understand a word were not able to pass over the strong covenant/treaty nor break it.

⁹⁸The owner of two ages said: “This strong covenant/treaty is a mercy from my Rabb. And when the promise of my Rabb comes, He will make it completely flat. The promise of my Rabb is truth”.

⁹⁹And on the day of Qiyamat [Resurrection], We will leave those who associate others with Allah surging over each other like waves. And the Sur will be blown. Thus We will gather all of those who associate others with Allah together.

^100,101And on that day, We will expand Jahannah [Hell] for those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb whose eyes were in a cover from My evidences/signs which remind Me and who were not able to heed to the revelation.

¹⁰²So did those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb think that they might take some familiars who help, guide, protect from among those that are inferior to Me? Indeed, We have prepared Jahannah [Hell] as a hosting feast (!) for the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

¹⁰³Say: “Should we inform of the greatest losers in deeds? ¹⁰⁴They are those whose efforts are lost while they think that they produce good work”.

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

¹⁰⁶Jahannah [Hell] will be their recompense for their disbelief; that they have consciously denied the divinity of Allah and the fact that He is Rabb and ridiculed My Ayat and messengers.

^107,108Indeed, those who have believed and done amendatory deeds, gardens of Firdevs will be presented for them wherein they will abide eternally. They will never desire to leave there.

¹⁰⁹Say: “If the sea was ink for the words of my Rabb, the sea would deplete before the words of my Rabb end, even if we brought as much of it again”.

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

ANALYSIS

In these verses, which are the introduction to the sura, attention is drawn to the Quran and the purpose of its revelation, and it is stated that Allah is worthy of all praise, emphasizing how important this is. The content of the Quran; His commands, prohibitions, warnings, advice, the verses he points to us, and his narratives about the past are a blessing for both the prophet and us.

In the verse, it is explained that the Quran was sent down to warn everyone, especially those who say “Allah took children”.

Here, the Quran is described with two adjectives, “smooth” and “protective”.

SMOOTHNESS

The adjective “smooth” means that there is no crookedness, inaccuracy, contradiction or uselessness in the Quran. In other words, the Quran is true; It is real, there is nothing contradictory, inconsistent or useless in it. Whatever it contains, the principles of monotheism, prophecy, faith, worship and morality, are all true.

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

(Nisa/82)

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

(Zumer/27, 28)

²Revelation of this book about which there is no doubt is from Rabb of all universes.

(Secde/2)

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

(Baqara/2-4)

TRUSTEE/GUARDIANSHIP

The original word of the word translated as “guardian” is “قيّمkayyim”. This word is generally translated into our language as “straight”. This meaning is not correct; Because when the word is given this meaning, it means almost the same as the word “smooth”. This is nothing but repetition.

The word “قيّمKayyim” means “upright, sustaining, watching over”. In daily life, it is used as “the trustee of the mosque, the trustee of the bath”.[6]

This means that the adjective “trustee” means “one who carries out things for the benefit of others”. As a matter of fact, the plural form of the word, with its exaggerated form, appears at the beginning of Nisa/34 as “Men are guardians over women because of what Allah has made some things more than others and because of what men spend from their wealth…”

Based on this verse, the adjective “kayyim” here refers to the function of the Quran on people; We can say that it points to his guardianship, that is, his guidance to people, and his resurrection by convincing the dead and making them believe.

One of the messages contained in the group of verses we are talking about is the fact that the Quran was sent down specifically for warning purposes. This issue is mentioned in hundreds of verses in the Quran: for example; Nebe/38- 40, Zariyat/50, 51, Ya Sin/69, 70.

After it is said in the verse, “To warn against severe punishment from Him”, it is specifically said, “And to warn those who say ‘Allah has taken a child'”. This is a statement that draws attention to what a grave crime it is to attribute children to God.

When we look at the Quran (Isra/40, 111, Maida/18, En’am/100 and Tevbe/30), the crime of attributing a child to Allah is the crime of Christians who say that Jesus is the son of Allah; and the Jews who say that Uzeyr is the son of Allah; It is also seen that it was committed by Arab polytheists who said that angels are the daughters of Allah.

⁵Neither they nor their ancestors have any knowledge at all concerning that Allah has taken child. How big is the word that comes out of their mouths! They only lie.

In this verse, those who say “Allah took a child”, which is mentioned in the 4th verse, are warned and it is pointed out what a great perversion their words are. Our Lord, who declares that their beliefs have no basis, rejects their slander by saying, “They are just lying.”

⁸⁹Indeed, you have said an evil thing.

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

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

(Meryem/88-93)

THE ISSUE OF “THEY HAVE NO SCIENCE”

In verse 5, which is our subject, attention is also drawn to the importance of knowledge. This means that all material and moral damages, mistakes and deviations arise from ignorance. The same warning was made in the Surah al-Mu’minun:

117Whoever invokes another god along with Allah without any evidence, let him know that his account is only with his Lord. Surely the unbelievers; Those who knowingly reject the divinity of Allah and the fact that He is Rabb cannot maintain their position or gain victory.

¹¹⁷Whoever invokes another deity along with Allah with having no proof, let him know that his account is surely only with his Rabb. Indeed, the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb will not maintain their status, will not succeed.

(Mu’minun/117)

⁶Then, you would almost devastate yourself out of sorrow because of what they do if they do not believe in this Qur’an!

In this verse, it is stated that the Messenger of Allah was very sorry for the polytheists’ stubborn persistence in their polytheism, and it is stated that it is not worth feeling sorry for them. With this, the Messenger of Allah is both consoled and given the message that moderation should be exercised during the warning process. This moderation in warning does not mean “indifference” or “indifference”, but rather a measure that will not negatively affect people’s psychology. Because insensitivity to someone else’s troubles is a sign of hypocrisy.

⁵⁰If a good touches you, it distresses them. If a disaster touches you, they say: “We have certainly taken precautions before”. And they turn away and leave as the ones who rejoice.

(Tevbe/50)

The expression “the works they left behind” in the Arabic of the verse means “what they did”. In this case, the meaning of the verse is “you will almost destroy yourself because they turned away from you and turned their backs.”

Another point that draws attention in the verse is that the Messenger of Allah is upset not with the torture and suffering he and his friends suffered, but with the perversion and foolish behavior of his people. However; As can be understood from the verse, believers should be moderate when feeling sorry for someone else. The attitudes of the Messenger of Allah on this issue have been conveyed to us many times.

⁷The infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb; there is a severe punishment for them. Those who believed and did amendatory deeds; there is a forgiveness and a great reward for them. ⁸Then, is the one to whom his evil deed has been made attractive so that he sees it good? Surely, Allah leads astray whomever He wills/whoever wills and guides whomever He wills/whoever wills. Therefore, do not let yourself bother with longing/sorrow over them. Indeed, Allah knows best what they do.

(Fatir/7,8)

¹²⁰When good touches you, it distresses them and when evil touches you, they rejoice at it. If you have patience and enter under the guardianship of Allah, their plot will never harm you at all. Surely, Allah has surrounded them with that which they do.

(Al-i Imran/120)

¹²⁷And you, have patience! Your patience is only by Allah. Do not grieve for them! Do not be in distress because of the plots that they conspire!

(Nahl/127)

⁷Indeed, We made what is on the earth, that which is adornment for it so We may test the people as to which of them will be better in deeds.

⁸And no doubt that We will make that which is on the earth a barren ground.

In these verses, it is stated that everything on earth is just an ornament, that in the end they will all become useless soil, and therefore, their temporary state should not be deceived or valued.

²⁰Know that the simple worldly life is nothing but a game, a passionate distraction, an adornment, boasting to one another, a competition in increase in wealth and children. –Like an example of a rain; crop that rain causes to grow pleases the farmers, then it dries and then you see it turn to yellow and then it becomes debris.-

And know again that in Akhirat [Afterlife], there will be a severe punishment for those who disbelieved; forgiveness and approval for the believers from Allah.

The simple life in the world is nothing but a material of delusion.

(Hadid/20)

Our Lord said in verse 8, “And surely We will make the earth a barren land.” The message given to humanity in this verse is that the earth is decorated not for living in blessings, but for testing and testing. So much so that, in the end, there will be no ornament left and everything will turn into a dry land.

^26,27Everyone upon the earth will perish. And only Rabb Himself, owner of majesty and possessor of bounty will remain.

(Rahman/26,27)

^1-5 when the heavens/universe has split asunder, when it has listened to its Rabb and it has been fulfilled; when the earth has been flattened out, has thrown out that which is within it, become empty and when it has listened to its Rabb and it has been fulfilled, ¹⁹the judgment belongs to Allah.

(Inshikak/3)

³²And present to them an example of two men: We gave one of them two vineyards of all kinds of grapes and bordered two vineyards with date palms. And We made between them a field for crops.

³³And both gardens produced their crops without any deficiency. And We made a river flow between them.

In this group of verses, two types of people are exemplified: believers and non-believers. The first of these people who became friends with each other was a person who believed and put his trust in his Lord; The other is a person who has oppressed himself [committed shirk] and is confident in his possessions. The polytheist has two vineyards, date palms and fields. Rivers pass through its wet and fertile lands. Apart from these, they also have other income. In short, he is a very rich and wealthy man. Today, we can describe such a person as a man who owns inns, baths, factories and banks.

If these verses, which give the message that worldly possessions are ornaments and temporary, are read in connection with the 7th and 8th verses of the sura, the message given will be understood even better.

This person, described as a negative type, is spoiled. He often says to his friend, “I am more powerful than you in terms of wealth and more powerful than you in terms of the number of people.” When he came across his wealth, he said, “I don’t think it will ever disappear. I don’t think the Clock will break either. “Even if I was taken back to my Lord, I will definitely find a better result there than this,” he stubbornly insists on his wrong belief.

In response to his spoiled and horny behavior, his friend warns him by saying: Do you not believe in the One Who formed you from dust and then a drop of water/liquid and made you a mature human? But as for me; He is my Rabb, Allah. And I do not associate anyone with my Rabb. Why did you not say, when you entered your vineyard: “What Allah wills, happens! There is no authority but Allah!” Although you see me less than you in wealth and children, maybe my Rabb will give me a better one than your vineyard. And He will send a calamity upon yours from the sky so your vineyard becomes a slippery ground. Or the water of your vineyard will be drawn into the ground so you will never be able to seek it” In the end, God destroys all his property and makes him poor. The man who acts ignorantly and foolishly towards his Lord, not knowing the value of the blessing, regrets this outcome and begins to say

Those who rely on their wealth, possessions, and relatives for power are given as examples many times in the Qur’an:

^17-24Indeed, We will test them as We tested the companions of the farm: When they swore that they would definitely harvest the crops of the farm in the morning. And they made no exception. Then, there came a wind from your Rabb over the farm while they were asleep. And by the morning, the farm became as reaped/harvested. They called one another in the morning: “Go early in the morning if you should harvest!”. Then, they set out, they were whispering among themselves: Do not let any poor come among you!

^25-29They went early with a prohibitive/aggressive attitude. But when they saw the farm, they said: “We have indeed lost/come to a wrong place; no, no, we have been deprived; Allah has punished us!” The best of them said: “Did I not tell you “Do you not purify Allah from deficiencies?”.¹³They said: “Our Rabb, we purify You; truly, we were the ones who do wrong; act against their own good, treat themselves unjustly!”.

^30-32Then they turned, reproaching each other: “Woe to us! We were indeed transgressors who see themselves like Pharaoh; we hope our Rabb will give us better than it; truly, we turn our all hope to our Rabb.”

(Kalem/17-32)

¹Woe to all those who backbite, who scorn with facial expressions!

^2,3He is the one who collects wealth and increases it/counts his wealth again and again, thinking that his wealth will make him immortal.

⁴Certainly not as he thinks! Indeed, he will be thrown into the Hutamah.

(Hümeze/1-4)

⁶⁰And that which has been given to you is the earning of the worldly life and its adornment. What is with Allah is better and more lasting. Will you still not reason?

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]?

⁶²And on that day, Allah will call them and say: “Where are My partners that you believed in wrongly?

(Kasas/60-62)

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

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

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

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

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

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

(Kasas/76-82)

The person given as an example is quoted in the last part of the passage as saying “Oh, what happened!” I wish I had not associated anything with my Lord!” His expression shows that he is inclined towards monotheism. It should not be forgotten that our Lord warns people with some small punishments so that they return to the truth. Those who use their minds will return, and those who insist will have to endure the great punishment in the afterlife.

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

(Rum/41)

⁵⁵And Allah has promised to those among you who have believed and have done amendatory deeds that He would make them inherit others as He had made those before them to inherit others, and He would definitely establish the religion for them that He has liked, chosen for them and He would change them into safety after their fear. They worship Me, they do not associate others with Me. And whoever disbelieves; consciously denies My divinity and the fact that I am Rabb; it is those who have gone astray from the path.

(Nur/55)

⁴⁰And We seized them all for their sins: We sent storms upon some of them, throwing stones, a horrifying roar seized some of them, We made the earth swallow some of them, and We drowned some of them in the water. And Allah did not treat them unjustly, but they were acting against their own good by associating others with Allah.

(Ankebut/40)

¹⁵Surely, there was an evidence/a sign for the people of Sheba in where they took as their home: Two gardens on the right and on the left! –“Eat from the provision of your Rabb and repay for the blessings for Him! How a beautiful land and a very forgiving Rabb!”-

¹⁶But they kept their distance; they did not repay for the blessings. So, We released upon them the flood of the dams and turned their two gardens into two gardens with bitter fruits, tamarisks and some “persimmon trees”.

¹⁷This is how We recompensed them for they disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb. And We recompense only those who are very ungrateful.

¹⁸And We made many cities between them and the cities which we had blessed. And We determined travels for them: -Travel between them by nights and days in safety!-

¹⁹Then they said: “O our Rabb! Lengthen the distance between our journeys / Separate the space between our eyelids from each other; let our eyes open wide so that we can see further and a broader environment, and earn more!” and treated unjustly to themselves by doing wrong; acting against their own good. And now, We made them tales and dispersed them in total dispersion. Surely, there is an evidence/a sign in this for everyone who repays for what he is given and is patient.

(Sebe/15-19)

⁹⁸If only there was a city, people of which believed and benefited from their faith. Except the people of Jonah. When they had believed, We removed the punishment of disgrace in this worldly life from upon them and let them enjoy for a time.

(Yunus/98)

There are different opinions about who the exemplary types in the passage we are talking about are:

Kelbî says: In the verse, a person from the people of Mecca, belonging to the Sons of Mahzum, was a believer and his name was Abu Salama Abdullah b. Abdilesed b. Hilal b. Abdullah b. Omar b. Mahzura and the husband of Umm Salama before the Prophet (pbuh); The other one was an unbeliever and Esved b. It was revealed about two brothers who were Abdilesed. At the same time, these are the two brothers mentioned in the command of Almighty Allah in the Surah As-Saffat: “One of them will say: Indeed, I had a friend (Saffat/51).” Each of them inherited four thousand dinars. One of them spent his wealth in the way of Allah and then asked his brother to give him something, and his brother said his well-known words. Sa’lebî and Kuşeyrî mentioned this.

It is also said that the verse was revealed about the Prophet (pbuh) and the people of Mecca.

According to another view, this commandment is an example for everyone who believes in Allah and everyone who disbelieves.

According to another view, this is Uyeyne b. It is an example of Hisn and his friends and Salman, Suheyb and their friends. According to Ibn Abbas’ view, Allah compares them to two brothers from the Children of Israel, one of whom is a believer and whose name is Judah. Mukatil said that this person’s name was Temliha. The other was an infidel and his name was Kartuş. These are the two people mentioned by Almighty Allah in the Surah As-Saffat. Muhammad b. El-Hasen el-Mukri also mentions this and says: The name of the better of these two people was Temliha, and the name of the other was Kartuş. They were partners. Then they divided their goods. Three thousand dinars fell on each of them. He bought a believer for a thousand dinars and freed them, he bought clothes for a thousand dinars and clothed the naked, and he bought food for a thousand dinars and fed the hungry. Likewise, he built mosques and did charity work.[7]

The pronoun “منهاminha” in the original verse 36 is “منهماminhüma” in the first Mushafs of Mecca, Medina, Damascus and Topkapi. Basra, Kufa, Tashkent, T.I.E. In the Museum and Cairo mushafs, it is singular as “منها minha”.[8]

The one that fits the meaning in the passage is “منهماminhüma [of those two bonds]”. We interpreted it accordingly.

⁴⁴Dominion/help, protection, guidance belong only to Allah Who is the truth. He is the best in rewarding and the best in penalty.

When the message above is given that Allah provides all kinds of help to believers and deprives the polytheists of His mercy, the passage continues with the following statement: “Here, guardianship/wilayah [sovereignty/assistance, protection, guidance] belongs only to Allah, the True One.” In this verse, it is emphasized who is the one who guides, helps, protects, saves and brings all humanity from darkness to light. It is also pointed out that rewarding and punishing belong only to Allah.

The word “وَلايةvelâyet” in the verse can also be read as “وِلايةvilâyet” with the kasrah letter “وvav”. As a matter of fact, many Quran [A’mesh, Hamza and Kisai] read this way.[9]

We have given both meanings without making a choice in the meaning. There are verses that confirm both meanings:

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

(Baqara/257)

¹¹Reason of the happiness of the believers and the miserable condition of the infidels is the fact that indeed Allah is the familiar Who is helper, guide, protector of those who believe and there is no such familiar who helps, guides, protects for the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

(Muhammad/11)

¹⁷What has made you know what the Day of Religion is? ¹⁸Then again, what has made you know what the Day of Religion is? ¹⁹On the Day of Religion, no one will have power above another. And on that day;

(İnfitar/18, 19)

²⁶On that day, the actual dominion will belong to Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. It will be a tough day for infidels; for those who consciously deny the divinity of Allah and the fact that He is Rabb.

^27-29And on that day, that one who did wrong; acted against his own good by associating others with Allah will say biting his hands: “O, woe to me! If only I had taken a path with the messenger! O, woe to me! If only I had not taken that one as influential leader. Surely, he led me astray from the Book after it had come to me. And satan was truly a humiliator for man!”.

(Furkan/26-29)

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

¹⁷This day, everyone will be recompensed for what he earned. There is no injustice today. Surely, Allah is the One Who is swift in account.

(Mü’min/16, 17)

⁴⁶Wealth and sons are adornment of the simple worldly life. But, enduring amendatory deeds are better in merit and in hope with your Rabb.

In the previous group of verses, the misery of an unbeliever who was passionately attached to his possessions was exemplified. Here, the nature of worldly achievements in the nature of “ornament”, which is also mentioned in the verses in the introduction of the sura, is detailed again. Everything in the world is temporary. Wealth and children are the adornment of the world. Therefore, they too are temporary. What is not temporary is “goodness”. Righteousness is the most valuable thing in the sight of Allah.

⁷⁶And Allah increases the guidance for those who follow the righteous path they are guided. And persistent amendatory deeds are better in the sight of your Rabb in terms of reward and better in consequence.

(Mary/76)

The transience of the world is exemplified in many verses:

²⁴The example of this worldly life is like the water We send down from the sky. Then, with the water We send down from the sky, the plants which man and livestock eat are intermingled. And when earth adorns itself with its ornaments and its owners believe that they have possession over it, sometimes by night sometimes by day, Our command comes to it suddenly and it makes it harvested as if no celebration was there yesterday. Thus We explain Our Ayat in detail for a people who will think.

(Yunus/24)

²¹Have you not seen/never thought about that Allah sends down a water from the sky and places it in the springs on the earth through a way, then makes a crop of varying colors with it, then it ripens and you see it turned yellow, then He makes it debris? Indeed, there is a reminder in this for those of understanding; those who have a pure mind.

(Zumer/21)

²⁰Know that the simple worldly life is nothing but a game, a passionate distraction, an adornment, boasting to one another, a competition in increase in wealth and children. –Like an example of a rain; crop that rain causes to grow pleases the farmers, then it dries and then you see it turn to yellow and then it becomes debris.-

And know again that in Akhirat [Afterlife], there will be a severe punishment for those who disbelieved; forgiveness and approval for the believers from Allah.

The simple life in the world is nothing but a material of delusion.

(Hadid/20)

Verses 45 and 46 also reject and condemn the mentality of the spoiled, horny rich people mentioned above. The things they trust in are destroyed and swept away like garbage before the wind. And those who trust and rely on them constantly regret their loss.

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

¹⁵Indeed, your wealth and your children are tools of trial that may throw you in the fire. Allah is the One Who has a great reward with Him.

(Teğabün/14, 15)

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)

The expression “permanent righteousness” mentioned in the verse has a special meaning. An explanation was previously made regarding the concept of “Salihat” in the Surah Asr.

⁴⁷And on the day when We will move mountains; you will see the earth barren/completely flat. We will gather them together. Thus We will not leave anyone from them.

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

In these verses, it is stated that the world, which is now decorated and adorned with various beings, will be changed; There will be no trace of anything known on it, whether mountain, stone, tree, grass, living or non-living; It is stated that everyone will gather and face the deeds they have done. On that day, everyone’s book of deeds will be placed in front of them, and the criminals will be afraid of their own books of deeds and say, “Woe to us! What kind of a book is this that it lists everything, big or small, without leaving anything out!” they will say. They will feel regretful and devastated.

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

(Casiye/28, 29)

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

(Isra/13, 14)

The very brief information and scenes displayed in the passage have been mentioned hundreds of times in the Quran and have been repeated many times for warning purposes.

We quote a few of these verses:

^48-51On that day, the earth will be replaced with another area and the heavens/universe as well so Allah may recompense every self for what it has earned. And they will come out for Allah, the One and the Only and the prevailing. On that day, you will see the criminals bound in shackles. Their shirts will be of pitch and the fire will cover their faces. Indeed, Allah is the One Who is swift in account.

(Ibrahim/48-51)

^105-107They ask you about the mountains, say: “My Rabb will blow them away. Thus, He will leave them leveled flat, empty. You will not see a hole and an elevation therein”.

¹⁰⁸That day, they will follow the inviter that has no deviation, then all voices will be reduced for Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. You will hear only a low voice.

¹⁰⁹That day, except for those whom Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] gives permission and He is pleased in word, no one will get help-support, benefit.

¹¹⁰Allah knows what was before and what is after those who will not be helped. But they can not encompass Him in knowledge.

¹¹¹And people will be humbled for Allah Who is alive and is the One Who always watches over all He created. Those who do wrong; act against their own good by associating others with Allah will absolutely lose.

¹¹²And whoever did amendatory deeds as a believer, they will neither fear injustice nor deprivation of justice.

(Ta Ha/105-112)

⁸⁸And you see the mountains; you think that they are rigid, still. But they pass as the passing of clouds as the work of Allah Who perfected all things. Indeed, He is all aware of what you do.

⁸⁹Whoever brings a good, there will be a better one than what he brought for him/there will be a good for him for what he brought. And they are the ones who will be safe from fear on that day.

⁹⁰And whoever comes with evil, their faces will be overturned in the fire. – Will you be recompensed for other than what you did? –

(Neml/88-90)

Regarding these scenes, you can also look at Tekvir/3, İnşikak/4, Tur/9-12, Zilzal/2, İnfitar/10-12, Karia/5, Nebe’/38, Fecr/22.

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

In this group of verses, the situation of Meccan Muslims at the time when the sura was revealed is mentioned. Our Lord gives the following directive to His messenger: “Do not deviate from the Quran, do not follow another path, continue to act in accordance with the requirements of this book!”

After this directive, it was stated that God’s words could not be changed and told the Meccan polytheists, “The messenger we sent does not have the authority to make any changes in the Quran, we will not do it or have it done. He is only responsible for conveying what is revealed to him. If you are going to believe, you will believe this way; A message is given as follows: “Even if you want to deny it, you are free to do so.”

As you may remember, a passage containing this message was also included in the Surah Yunus:

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

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

(Yunus/15-16)

In the above passage from the Surah Yunus, our Lord tells the polytheists who demand that the Quran be changed, if they think carefully and use their minds, they will definitely understand that the Quran conveyed by the Prophet cannot be the word of anyone other than Allah. This answer given to the polytheists also reinforces the place of the Quran in the hearts of believers.

In the narrations of Esbab-ı nuzul, Abdullah b., one of the prominent polytheists of Quraysh. Ümeyy el-Mahzumî, Velid b. Mughire, Mukevvir b. Hafs, Amr b. Abdullah b. Abi Qays al-Amiri and As b. Amir b. It is reported that five people named Hisham asked our Prophet to bring them another Quran that was in line with their minds, did not reject their gods, did not tell them what to do, and could be changed according to the situation if they wanted, and these verses were revealed upon this request.[10]

Since the analysis of Yunus/15-16 was previously made in the Yunus sura, we recommend that the details be read from there.

The principles explained in Al-Kahf/28, which is our subject, are similar to the principles explained in En’am/51, 52.

⁵¹And warn those who fear that they will be gathered before their Rabb with what you are revealed so they may enter under the guardianship of Allah. They do not have any familiars who help, guide, protect nor supporters, intercessors from among those that are inferior to Him.

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!

(An’am/51, 52)

“Esbab-ı Nüzul” records mention the same event regarding the reason for the revelation of these verses:

It is narrated that Abdullah Ibn Masud said: “A group of Quraysh visited the Messenger of Allah (pbuh). At that time, the Prophet was accompanied by Suheyb, Habbab, Bilal, Ammar and others, who were among the weak and poor Muslims. They said, “Did you abandon your people and choose these? Will we be subject to them? Drive them away! If you expel them, then perhaps we will obey you.” Prophet Muhammad [pbuh] said: “I am not someone who expels the believers.” Quraysh said: “Then remove them from you when we come; When we get up and leave, if you want, make them sit next to you!” Hoping that they would believe, the Prophet said: “It is possible.” According to what is narrated, Hazrat Omar said to the Prophet: “If you do it, let’s see how they will be.” !” he said. Then, when these Qurayshis insisted on this issue and said to the Prophet: “Write a letter for us on this subject!”, the Prophet summoned Hazrat Ali with a piece of paper to write it down. Here it is. Thereupon, this verse is revealed. Thereupon, the Prophet throws away that paper. Hazrat Umar apologizes for this statement. For this reason, Salman and Khabbab said: “This verse was revealed about us. Hz. The Prophet was sitting with us and we were so close to him that our kneecaps touched his kneecaps. When he wanted to leave us, he would get up and leave.[11]

Since the analysis of En’am/51, 52 was previously made in the En’am sura, we recommend that the detail be read from there.

As stated in Al-Kahf/29, “The truth [truth] is from your Lord. Therefore, with the statement “Whoever wishes, let him believe, and whoever wishes, let him deny”, everyone is given complete freedom and it is stated that people are free to accept or reject this truth. In short, it is said, “Whoever wishes, let him do what he wishes.” It has been presented in detail in many places before that everyone is free to have any belief they want, provided that they are willing to bear the consequences:

²⁵⁶There is no compulsion in the religion; faith has been separated clearly from the denial of the divinity of Allah and the fact that He is Rabb; good from evil, truth from going astray. So, whoever disbelieves in Taghut³⁴⁷; denies it and believes in Allah, he has grasped a handhold that never breaks. Allah is the One Who hears best, knows best.

(Baqara/256)

In the continuation of the 29th verse, where it is stated that everyone is free to choose their belief, it is said: “Surely, We have prepared for the oppressors a fire with walls surrounding them. And if they want it to rain, it will rain water like molten metal that will scald their faces. What an evil drink it is! How bad is it as a place of support/refuge!” It is also clearly stated what those who make the wrong choice should be willing to endure.

The attributes describing hell in the verse were presented in detail in previous surahs [for example, in Ghashiya/4-7].

³⁰Indeed, those who have believed and done amendatory deeds; surely, We will not let be lost the reward of those who do well in deeds.

After the threats made to the unbelieving polytheists, these verses describe the situation in the afterlife of believers who have believed and done righteous deeds by using their free will. The gold bracelet and silk garment mentioned in the verse represent the peak of the living standard. Because in Arab customs, gold bracelets and silk clothes have always been symbols of luxury and magnificence. It was because of this perception of life that they asked for gold jewelry from the prophets who invited them to the divine message.

Our Lord has also stated in other verses (Hajj/23, Insan/21, Fatir/32, 33) that the people of heaven will wear attractive jewelry such as silver and pearls.

These verses, like many other verses that were revealed before, encourage the Messenger of Allah and the believers to do righteous deeds.

⁹Have you thought that the Companions of the Great Cave and the Companions of Al-Raqim/the Inscription are among Our astonishing evidences/signs?

¹⁰When those brave men took refuge in the Great Cave, they said: “Our Rabb! Grant us a mercy from Yourself and give us maturity and thoughtfulness in our affair”.

¹¹Thereafter, We cast over their ears in that great cave for many years.

¹²Then, We sent the Companions of Al-Raqim/the Inscription in order to declare/mark and show which of two groups would calculate the time better which they remained.

In the “Introduction” section, we have presented some passages in the “Esbab-ı Nüzul” records regarding the reason for the revelation of the sura. In these transfers, it was stated that the Meccan polytheists consulted the scholars of the People of the Book in Yathrib and received advice from them to ask our Prophet questions about the Companions of the Cave and to take into account his answer to this question.

Although it seems reasonable to think that these verses are the answer to a question posed to our Prophet, considering the transfers in question, we have a different opinion on this issue. Because, even though it is included in the narrations, there is no statement in the text of the verses that the Prophet was asked a question about this issue. However, the opposite is true for the section about Dhul-Qarnayn, and the text of the verses says, “They ask you about Dhul-Qarnayn. The phrase “Say:…” is used. Addressing the narrative about the Companions of the Cave, our Prophet and everyone else said: “Or did you think that the Companions of the Cave [Great Cave] and Rakim [Inscription] were among our surprising signs?” It started by saying, and no reference was made to any questions.

Another point that should be taken into consideration before starting to read the passage is that not only the Ashab-ı Kehf, but also the Ashab-ı Rakim are mentioned along with the Ashab-ı Kehf. For this reason, some of the pronouns in the passage refer to Ashab-ı Kehf, and some refer to Ashab-ı Rakim.

As it is clearly understood from the text of the verses, in this part of the sura, it is stated that, according to the period when the Quran was revealed, it has not yet happened, but will happen centuries later, that humans will not disappear, that when the time comes, the scattered cells on the right and left will be taken from their places of trust and united, and that the definitive existence of the afterlife will be scientifically proven. People and events that will reveal the situation are mentioned.

In order to understand the topics of “Kahf” and “Companions of Rakim” well, it is necessary to pay attention to the 21st verse:

(Kahf/21)

As can be seen, the purpose of mentioning the Companions of the Cave and Rakim is to provide scientific evidence that Allah’s promise is true and that there will be no doubt about the Doomsday.

Detailed information about the analysis of the expression “lina’leme” in the twelfth verse can be found in Sebe/21. It is given in the analysis of the verse.[12]

The Companions of the Cave and Rakim have not been told to us as a story. It is already unthinkable that the stories of the past will be evidence of the future apocalypse. The fact that the verbs used in the narration are given in the present or future tense is because the narration is oriented towards the future, not the past.

After these explanations, it will be useful to take a look at the narrations that allow the information given about the Companions of the Cave to be accepted as the “Story of the Companions of the Cave”. The stories about the Companions of the Cave in the narration books are quite detailed and different from each other. Even though we are convinced that the Companions of the Cave mentioned in the Quran and the Companions of the Legends have nothing to do with each other, we are quoting below the most compact compilation of narrations prepared by the late Mawdudi, just for the sake of comparison:

“The oldest source about this story belongs to James of Saruc, a Syrian Christian priest. James A.D., a few years after the death of the “cave sleepers.” He was born in 452. The address describing this event in great detail was written by James in A.D. It was written in 474 or thereabouts. This Syriac source came into the hands of the first Muslim commentators, and Ibn Jarir at-Tabari also quoted this source from many narrators in his commentary. On the other hand, the same source reached Europe and Greek and Latin translations were published. What Gibbon says in the 33rd chapter of his book The Decline and the Fall of the Roman Empire, under the title “The Seven Sleepers”, is so similar to the story told by our commentators that there is no doubt that they are taken from the same source. For example, according to Gibbon, the name of the king who tortured seven Christian youths and forced them to take shelter in the cave is Emperor Decius. Decius, Roman Empire A.D. He ruled between 249-251 and his period was Hz. It is famous for the tortures inflicted on those who follow Jesus (a.s). In the books of Muslim commentators, the name of this emperor is mentioned as “Decanus” or “Decaus”. According to our commentators, the name of the place where this event took place is “Aphesus” or “Aphesos”. On the other hand, according to Gibbon, the name of this place is Ephesus. In other words, it is the largest port and city of Rome on the west coast of Anatolia. It is possible to see the ruins of this city today, 20-25 miles away from Izmir, Turkey. According to Muslim commentators, the name of the emperor of the period when the “Cave Sleepers” woke up is “Tezusius”, while according to Gibbon, it is II. Theodosius. This Emperor was born in A.D. after the Roman Empire accepted Christianity. He was on the throne between 408-450.

There is so much similarity between the two stories that the name of the man whom the Cave Sleepers sent to the city to get food after waking up is “Jamblicha” according to Muslim commentators, and Jamblichus according to Gibbon. The details of the two stories are almost the same.

During the time of Emperor Decius, Hz. While the followers of Jesus were being brutally tortured, seven young Christians took shelter in a cave and fell asleep. Later, in the 38th year of Emperor Theodosius I’s accession to the throne [approximately A.D. They woke up in 445-446, that is, at a time when the entire Roman Empire was Muslim. So they stayed in the cave for about 196 years.

Some orientalists are of the opinion that the story told above is not the same as the story told in the Quran. Because they defend the idea that the event described in the Quran is 309 years old, whereas in this story the event is 196 years old. We responded to this objection in explanatory note 25.

There are a few minor differences between the Quran and this Syriac source. That’s why Gibbon, Hz. He accuses Muhammad (pbuh) of “ignorance”. However, even according to him, the Syriac source on which he made this slander was handled by a Syrian 30-40 years after the incident ended. Gibbon does not consider how this phenomenon changed as it spread by word of mouth from one country to another. For this reason, it is wrong to accept this source as absolute truth and blame the Quran for the change that exists between them. Such an attitude can only be the attitude of infidels who are very prejudiced about religious ideas and ignore even the requirements of logic.

The city of Ephesus, where the “Sleepers in the Cave” incident took place, dates back to approximately B.C. II. It was founded in the 16th century and became the largest center of paganism. The biggest idol of this city was Diana, the goddess of the Moon, and the temple where she was located was considered one of the wonders of the ancient world. The majority of these idol worshipers were Anatolians. … The Roman Empire also accepted her as one of their goddesses.

Hz. After Jesus (pbuh), when his message began to reach various parts of the Roman empire, a few young people from Ephesus gave up idolatry and accepted Allah as their Lord. Gregory of Tours collected detailed information about these Christian youths in his book “Meraculorum Liber”.

“They were seven young people. When Emperor Decius learned that they had changed their beliefs, he asked them questions about their new religion. Even though they knew that the Emperor was completely against the religion of Jesus, they said that the Lord they believed in was the Lord of the earth and the sky and that they did not recognize any god other than Him, otherwise they would suffer a great loss.” They declared that they would be committing a sin. The Emperor was very angry and said he would kill them. But then, considering their youth, he gave them three days to change their religion. If they did not renounce their faith at the end of these three days, they would be killed.

These seven young people took advantage of the opportunity and left the city to take shelter in a cave in the mountains. A dog followed them on the road. They tried to turn him away, but they couldn’t keep the dog after them. Finally they found a cave to hide in and hid in it. The dog sat at the entrance of the cave. They fell into a deep sleep due to exhaustion. This event happened in A.D. It occurred around 250 BC. Approximately 197 years later, A.D. In 447, Emperor II. They woke up in the time of Theodosius, when the entire Roman Empire became Christian and the Ephesians renounced paganism.

During this period, an intense debate was on the agenda among the Romans regarding resurrection and judgment day. The emperor himself was waiting for an opportunity to erase this disbelief from the minds of the people. So much so that one day he begged and prayed to God to present a verse or a miracle that would correct people’s beliefs and thoughts. It was on those days that the “Seven Sleepers” woke up in their cave.

After waking up, young people began to ask each other how long they slept. Some said they slept for a day, some for part of the day. When they couldn’t come to a conclusion, they stopped arguing and left it to God to decide what the actual duration was. They then sent their friend Jean to the city to buy silver coins and food, and warned him to be careful not to be recognized, as the Ephesians would force him to prostrate himself before Diana. But when Jean went to the city, he was surprised to see that the whole world had changed: “The whole community had converted to Christianity and there was no one left in the city who worshiped Diana. Jean entered a shop and wanted to buy a few loaves of bread. But the shop saw the picture of Emperor Decius on the silver he gave as money. The owner could not believe his eyes and asked the stranger where he found this money. When the young man said that the money was his, an argument started between them. Later, a large crowd gathered around them and the issue reached the city administrator. The administrator was also surprised and asked where the treasure from which he took the money was. But the young man said that the money was his. He insisted it was his.

The manager did not believe him, because the young people could not have money from centuries ago that none of the old people knew about. When Jean learned that Emperor Decius had died, he was both surprised and happy. He told the crowd that he and a few of his friends had taken shelter in the cave the previous day to escape Decius’ persecution. The ruler was very surprised and went after the young man, wanting to see the cave where his friends were hiding. A large crowd was coming behind them. When they came to the cave, they realized that the young people really belonged to the time of Emperor Decius. Finally, Emperor Theodosius was also informed and he also visited the cave. Then the seven young people returned to the cave and breathed their last there. “When they saw this obvious miracle, people’s belief in resurrection after death was strengthened again, and the emperor ordered a large monument to be built around the cave.”

The story of those sleeping in the cave, as told above, is so similar to the story told in the Quran that it can easily be accepted that these seven young people are Ashab-ı Kehf [Those Who Sleep in the Cave]. However, some object that this story takes place in an Anatolian city, whereas the Quran does not mention an event that took place outside Arabia. Therefore, according to them, accepting this Christian story as the story of the Companions of the Cave is contrary to the style and spirit of the Quran. In our opinion, this objection is wrong. In order to warn the Arabs, the Quran tells stories about many ancient communities that deviated from the true path recognized by Arabs living inside or outside Arabia. This is why the ancient history of Egypt is mentioned in the Quran, although Egypt was never part of Arabia. The problem is this: While the history of Egypt can be mentioned in the Quran, why not mention the history of Rome and Rome, which is as familiar as the history of Egypt to the Arabs? Roman borders extended to the Northern Hijaz, and Arab caravans traded with the Romans almost all year round. Furthermore, there were Arab tribes that were under direct Roman rule. The Roman Empire was not foreign to the Arabs. And this truth has been revealed in the Surah Ar-Rum. An idea like this may come to mind: The story of those sleeping in the cave, Hz. It may also have been narrated as an answer to the question posed to the Prophet (s.a.) by the Meccan polytheists after they were provoked by Jews and Christians in order to test the prophethood of Muhammad (pbuh) and advised the Arabs to ask questions on subjects they did not know at all.”[13]

WORD MEANINGS OF ASHAB-I KEHF AND ASHAB-I RAKIM:

الكهفKahf

“الكهف Kahf” means a large and wide hole [cave] in the mountain. The smaller one is called “غار Gâr”.[14]

الرّقيمRakim

The word “rakim” comes from the root “rkm” and means “to write”. As a matter of fact, it is mentioned in the Quran as “Kitabun merkum [written book]” (Mutaffifin/9, 20). “Rakîm” means “Written, numbered”. By this, “plate; “inscription, inscription” is meant. Some say Rakim is the mountain with a cave on it; some say it is the name of the city where Ashab-ı Kehf lived; Some said that it was a “lead inscription with the names of the Companions of the Cave” written on it.[15]

The most appropriate meaning of the word is “Inscription; It means “inscription, writing, written plate”.

When the words “Kehf” and “Rakim” are completed with the word “اصحاب Ashab”, “اصحاب الكهف ashab-ı kehf [great cave people] and“ اصحاب الرّقيم ashab-ı raki [inscription, inscription].

This means that in this passage, some events that will occur in the “Great Cave” are described. Those working in the “Big Cave”; There will be something between the Companions of the Cave and the “Ashab of the Inscription/Ashab-i Rakim”. Judging by the verses describing the events that will take place in the cave, this large cave is not a “mountain cavity” but a laboratory and a soundproof studio.

In order to understand Ashab al-Kahf and Ashab al-Raqim correctly, we need to remember some of the information that our Lord has previously revealed to us, His servants. Because that information is the infrastructure, the first step, of the events that will be discussed here. We find it necessary to convey the information we have given in the analysis of the Surah Hud verbatim, rather than briefly, due to its close relevance to the subject:

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

(Hud/6)

In this verse, where the relationship between Allah and living creatures is emphasized, it is stated that Allah provides sustenance for every living creature on earth, knows where they are placed and where they are, and therefore constantly controls each living creature.

The word “دابّةdabbeh” in the verse means all kinds of moving living beings, including the smallest ones such as viruses and bacteria. From the expression of the verse, it is understood that Almighty Allah guarantees the sustenance of not only humans, but also all creatures, big and small, in the sea and on land.

We examined the word “Dabbeh” in detail in the analysis of Neml/82, where it was first mentioned, and explained in detail what wrong beliefs emerged as a result of wrong meanings being attributed to the word. For this reason, we only suggest that our explanations about both the real meaning of the word “dabbeh” in the Quran and the nature of the mass of narrations formed around this word be re-read.

THE WORDS ” مستقرّ MÜSTAKARR” AND ” مستودع MÜSTEVDA”

Hud/6. The word “al-mustakarr” in the verse means “settled place” and the word “al-mustawda'” means “temporary place”. The fact that Allah knows the “settled” and “temporary” places of every living thing means that both the places to which living creatures were entrusted and where they subsequently settled are known by Allah. No matter how much these places change, it does not create any change of situation [or “difficulty”] as far as God knows. For example:

– While a person resides at a certain address, he can go to other cities or other countries for some reasons; Wherever he goes, God knows where that person is.

– The place where a person sleeps every day may not be the same as the place where he will die; but Allah knows both.

– A sperm cell is created in the father’s body, then its location changes and enters the mother’s egg cell. God knows exactly when and where this cell is.

– A bacterium forms in a certain place, then enters the bodies of other living things through different means and operates there. God knows where and what activity that bacteria does.

As a matter of fact, our Lord says:

The keys to the unseen belong only to Him. No one knows them except Him. He knows what happens on land and in the sea… Not even a leaf falls without Him knowing. There is not a single grain, wet or dry, in the darkness of the earth that is not found in a clear book.

⁵⁹Keys to the unseen, the unheard, the past and the future are only with Him. No one knows them except Him. He also knows what is on the land and in the sea. Not even a leaf falls but that He knows it. No grain is there within the darkness of the earth and no moist or dry thing except that it is within an explicit book.

(An’am/59)

In our opinion, the verse we are talking about has another meaning other than the ones we have listed above. That is, “the place where a person remains entrusted with his knowledge, until the day of resurrection, is known by God.” In order to explain this meaning in more detail, the following verses should be remembered:

Verse 1:

“¹³That day, man will be informed with that which he sent ahead and what he left behind. “

(Doomsday/13)

The word “اليوم Yevm” is used in the Quran not only in the sense of “day” but also in the meaning of “phase, period, stage”. In the Quran, this word sometimes refers to a short “moment” and sometimes to long “years”. For example, the word “yevm” meaning “moment” in Rahman/29 means “many years” in Hud/7 and Fussılet/9, 10.

In our opinion, “that day” in these verses means when the above events took place and unbelievers asked, “Where is the place to flee?” It is the day when the eyes are opened wide, the Moon is eclipsed, the Sun and the Moon come together, the moment of death.

At that “last moment”, the biological “chips” [nerve cells that function as memory] placed inside the human being at creation come into operation and present the recorded information to the human view. Man is now left alone with his conscience and begins to feel the torment of his actions in his conscience. Thus, the period in which a person would be both a witness and an informer against himself began with that moment of death. Of course, this process will continue in the afterlife.

Our view that memory cells will come into play and report exactly what the person has done has also been supported by scientific research. Dr. Pınar Uysal Onganer says the following in an article:

“… Neurobiologists [neural biologists] from the Department of Biology at the Salk Institute in California published their findings on the subject in the journal “Neuron”. With their experimental studies, they proved that although we believe that we did not buy an umbrella because we thought we had forgotten it, our brain actually remembers it. …Dr. Thomas D. Albright and his team examined the signals of nerve cells in the ‘Inferior Temporal Cortex’ [ITC] to understand what was happening in the brains of monkeys. ITK is the area of the brain responsible for ‘visual recognition’ and remembering. Electrical stimulation of this area has been shown to cause visual hallucinations of past events. “It is also thought that ITK plays a role in storing visual memory and recalling it when necessary.”[16]

61And Allah maintains sovereignity over His servants and sends protectors upon you. And when the death comes upon any of you, Our messengers take his life, with nothing more nothing less; remind him one by one what he did in the past and what he failed to do while being obliged to.

(An’am/61)

The word we translated as “Protectors” in the verse above is mentioned as “Hafaza” in the original text. The root meaning of this word is “to protect”. It is particularly striking that the words “Hafaza”, meaning “protectors”, and “Hafıza”, meaning “memory”, are derived from the same root. As can be seen, the verse proves the existence of cells [memories] that function as memory in the human structure. Because the “guards [protectors]” that Allah announced that He would send to His servants when He causes death are “memories” that fully inform people about what He has presented and postponed, and in a way, give people the “Z” report of their own life.

^2,3But they wonder that a warner has come to them from among themselves; and the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “This is an amazing thing! When we have died and have become dust? This is a distant return.”

⁴Indeed, We know what the earth diminishes of them. And with Us is a book that records and guards very well.

(Kaf/2-4)

This verse makes the unbelievers say, “When we die and become dust? This is the answer given to their excuse of “This is a distant return”. The reason why unbelievers think that resurrection is impossible is because they do not know the fact of creation and all parts of creation in detail. If all the secrets of life were discovered, resurrection after death would not seem far-fetched. However, Almighty Allah knows these secrets and creates accordingly:

^79,80Say: “The One Who formed them the first time will resurrect them. And He is the One Who knows every formation very well. He is the One Who made fire/oxygen from a green tree for you. Now, you burn oxygen.

(Ya Sin/79)]

Matters such as what happens to those who decay and become soil after death, what constitutes beings, the nature of the bonds between the parts that make them up, what disappears from these parts and what does not disappear, what remains [preserves its existence] by changing shape, etc. are secrets that can only be known by our Lord. Our Lord knows all these issues about beings completely and keeps all the secrets about the life He created in His knowledge. Since it is stated in the verse that all information about creation is preserved, the fact that people rot and mix with the soil after death does not mean that they disappear. The resumption of life from this soil [matter] has happened once before and continues to happen over and over.

Considering the three verses above, the explanation of the last meaning we gave above regarding the words “müstakarr” and “müstawda” can be made as follows:

There are memory cells in the human structure that record all events about him/her. In fact, it is not remote that all cells have memory properties. These memory cells perform their functions at the time of death and ensure death occurs. From the expression “He [Allah] knows its permanent place and its temporary location” in the verse that is our subject, it is understood that these cells do not disappear by melting into the soil as a result of death and that God knows where these guardians [memory cells] that carry the records of people’s entire lives are located.

The fact that this is the case brings a new explanation to some events that are tried to be explained by reincarnation. As it is known, there are some people who claim to have lived another life before they were born and give important details about that life. Such cases, which are tried to be used as a basis for the belief in Transmigration of Spirit, cannot be interpreted as evidence that a person lives in different bodies over time. Because a dead person can neither come back to life nor move on to a new life in another person’s body. There is no doubt about this. However, if among those who claim to have lived other lives in the past, it is determined that they are not liars, charlatans or pathological personalities, how should their situation be explained?

In the verse that is our subject, it is stated that our Lord is a follower of everything and that no phenomenon, event or object is outside of His knowledge and control. The following explanation can be given to the event within the framework of the meaning of this verse that we envisage:

“It is possible for the memory cells of a person who lived centuries ago to enter the body of any person through digestion or respiration and remain there as a deposit, and for that person to remember and describe the records in these memory cells as if they were his own past.”

After these long explanations, with the permission of Allah, we can say that the “Ashab-i Rakim” are the people who carry the memory cells [inscriptions] of the people who lived in the past, which have not been lost and will not be lost. The Companions of the Cave are the brave men who will decipher the cells of someone else that these people carry using hypnosis in a quiet environment, in a laboratory, in a studio, and will scientifically prove that they have not been lost, will not be lost, and that our Lord stops everything before it disappears.

Now, in line with this data, we can analyze the other paragraphs of the passage:

Verses 10 and 12 are the summary of his narrative about the Companions of the Cave and Rakim. Ahab-ı Kehf heads to their study areas to do research and continues their work here. These are people of faith. They pray to God to achieve their goals. Allah sends Companions to them. As can be understood from the statement in verse 11, “So We struck their ears in that great cave for many years,” they continue their work in a quiet, insulated environment for years. Then they will be successful. They learn from which period the Companions of Rakim carry memory cells. Finally, this event becomes one of the great proofs of the resurrection, as stated in verse 21.

^14,15And We made their hearts firm when they rose up and said: “Our Rabb is Rabb of the heavens/universe and the earth. We do not invoke those that are inferior to Him as deity otherwise we would speak nonsense. Those who have taken gods from among those that are inferior to Allah are our people. Why do they not bring clear evidence about the gods that they have taken? Who can do more wrong; act more against his own good than the one who invents a lie about Allah?”.

In this group of verses, it is narrated that the Companions of the Cave started working. As understood from the verse, a group of young believers said, “Our Lord! When they stood up and started to work, saying, “Give us mercy from Yourself and prepare for us mental development from this work of ours,” our Lord said to them, “Since you have separated from them and what they worship other than Allah, then take refuge in that great cave, so that your Lord will extend His mercy to you.” and may He bring you success from your work and prepare what is beneficial for you.”

Verse 16 is part of verse 13, both technically and semantically. That’s why we presented verses 13 and 16 together.

These verses include the works of the Companions of the Cave. With the hypnosis method they apply, the Companions of the Cave decipher the records of the person who lived in the past in the inscriptions [memory cells] carried by the Companions of Rakim. Thus, it is scientifically revealed that both the miraculousness of the Quran and the promise of Allah are true and that there is no doubt about the Doomsday.

The statement in the verse, “When it rises, you will see the sun turning to the right side of their great cave, and when it sets, you will see it crossing them from the left side” indicates the position of these events in terms of the Quran.

The sun mentioned here is not the Sun, which is a star, but the Quran in a figurative sense. We have previously explained in the Surah “Shams” that the word “Shams [Sun]” figuratively means the Quran. Yes, if what is happening here is verified with the Qur’an, that is, if what is happening is evaluated under the magnifying glass of the Qur’an, it will be seen that it is directed to the right [a good deed has been done accurately]. No, if it is not looked at from the perspective of the Quran, this time it will slip to the left [it will remain an ill-fated, meaningless event, and it will be a shame for the work.] It has been said before that the word “right” was used in the sense of “good luck” and the word left in the sense of “bad luck” in “Ashab-ı Meymene”. We explained it in detail under the title “and Ashab-ı Meş’eme”.

Our Lord had previously informed us in the Qur’an that the miracles of the Qur’an would appear from dawn and infancy in the future:

⁵³We will show them Our evidences/signs in other worlds and within themselves²⁶⁴ until it becomes clear that it is the truth. Is it not sufficient that your Rabb is witness over all things?

(Fussilet/53)

Details on this issue were previously given in the analysis of the Surah Fussilat.

In verse 18, the method of deciphering the memory codes in the cells carried by the Companions of Rakim is stated. As far as it is understood, the decoding process in question will be carried out by hypnosis method. Even though they are asleep, they will be thought to be awake by those who see them, indicating a hypnotic state. The fact that they move from side to side even though they are sleeping shows this.

The statement in verse 19, “And so we sent them [the companions of the inscription] so that they could inquire among themselves” expresses the help our Lord gave to the Companions of the Cave, that is, by helping them find people to work with and do research on.

The verb “بعثbease” in the original of verses 12 and 19 is usually translated as “he resurrected”. We have translated the same verb as “to send” in both verses. Thus, we gave the meaning to the one in the 12th verse as “we sent”, and the ones in the 19th verse as “we sent” and “send”. This is because Arabic grammar rules require this meaning. Namely:

بعثBEASE

This word means “to send alone or with someone” in the dictionary[17]. When we look at the Quran, we see that this word is used in the sense of “sending” rather than “resurrection”. The meaning of the word “resurrection” actually stems from the meaning of “sending from the grave”. Additionally, there are many verses in the Quran where sending a messenger is expressed with the verb “بعثbease”. Here we will give a few examples of verses that refer to “person” and “group”:

¹²And surely, Allah took the solemn covenant of Israelites. And We sent from among them twelve supervisors/leaders. And Allah said: “I am surely with you. If you establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established, believe in My messengers, show respect to them strongly and loan Allah a good loan, I will definitely remove your evil deeds and admit you into the gardens of Jannah [Heaven/Paradise], underneath of which rivers flow. And whoever among you disbelieves; consciously denies the divinity of Allah and the fact that He is Rabb after this, he has certainly gone astray from the righteous path”.

(Maide/12)

³⁵If you fear dissension between wife and husband, then send to them an arbitrator from among the close people of the husband and an arbitrator from among the close people of the wife. If the wife and the husband truly desire to reconcile, Allah will give reconciliation between them. Indeed, Allah is the One Who knows very well, is the One Who knows well inner and hidden sides of everything.

(Nisa/35)

⁶⁵Say: “He is the One Who is able to send punishment from above you and from beneath your feet or to divide you into clans and make you taste the resentment of one another”. Look, how We diversify/explain in detail Our Ayat so they may understand very well.

(An’am/65)

⁴And We decreed to Israelites in the Book that: “You will definitely make corruption on the earth/be defeated twice and rise again with a great haughtiness”. ⁵And when the time of the first of them came, We sent upon you Our mighty servants and they wandered among the houses, searching. And it was a promise that must have been fulfilled. ⁶Then We made you prevail against mighty servants once again and helped you with wealth and sons. And made you have more in terms of those useful.

(Isra/4, 5)

⁴⁶Had they intended to set out, they would certainly have made some preparations. Yet Allah did not like that they were sent and He kept them back. –And it was said: “Sit with those who sit!”.-

(Tevbe/46)

In verses 19 and 20, it is stated that two groups of people who lived in the same era were identified among those whose memory cells were deciphered and that they talked to each other by asking questions while in a hypnotized state.

These two groups of Inscription companions carry the records of the period when criminals were stoned to death. Because of the memory cells they carry from the past, both groups behave as if they were living in that era; In other words, they think that the conditions of that day continue.

In this verse, our Lord explains why He involved the Companions of the Cave and had them do research. It is understood that our Lord will reveal the information recorded in the deposit cells in the Companions of the Inscription, so that they will understand that Allah’s promise regarding ba’s, resurrection and nashr is true and real, and will make everyone hear and know it.

The brave men who continue such a work discuss among themselves what they can do after this work. While some of them think of continuing this without making it too big, some of them – which will be what they say – build a mosque over them [a place where one bows down and is persuaded; In other words, by sharing this subject with everyone and doing it constantly, they decide to build a school that makes everyone believe in resurrection after death and enables everyone to see it with their own eyes.

In this group of verses, the exchange of ideas among the Companions of the Cave about the findings regarding the Companions of Rakim was expressed. From this conversation, it can be seen that some of the people in question have three, some four, some five, and some six different people; These cells also contain information about a dog; The cells in question date back three hundred years ago; In fact, it is understood that the number of entrusted memories in a person has been increased to nine.

The preposition “وvav” at the beginning of the 25th verse is a reference to the 22nd verse and is not an independent sentence. In this case, the statement in question is not a statement of our Lord about them, but a transfer from the Companions of the Cave.

“My Rabb knows their number better”. Only a few people know about them. Therefore, do not argue about them with anything except that which is obvious and do not ask about them to anyone from them! And do not say about anything, “I will definitely do it tomorrow except if Allah wills”. And remember Allah when you forget and say: “I hope my Rabb will guide me to what is closer to the right than this”!

Our Lord then warned: “ It is understood from this warning that it is not possible for a messenger to do anything or say anything about religion spontaneously and whenever he wishes.

Everything depends on God’s will. He either creates or does not create. When we look at the Quran, it is seen that all of God’s actions are expressed in accordance with His “Meshiet”.

In the verse, “Therefore, do not argue with anyone other than what is apparent about them, and do not ask anyone about them.” With this expression, it is requested not to make judgments by guessing in serious matters. For an event to be a basis for knowledge, there must be very conclusive evidence. The correct attitude is to leave things that are not known with definitive evidence to God.

At the beginning of the surah, we gave examples of the narrations in which it was stated that the Messenger of Allah was asked questions about the revelation of these verses, and he said “I will answer tomorrow” without saying “God willing”, but the revelation was delayed for fifteen days and this verse was revealed after that. We do not feel the need to repeat these narrations, as they were covered at length at the beginning and we approach the issue cautiously.

This verse is a suggestion to those who have an opinion about the Companions of Rakim. Definitive information on this subject is still unseen. This subject is open to research and study. As research continues, improvements will be made, clearer information and solid results will be achieved.

⁵¹I did not make them witness to the formation of the heavens/universe and the earth and to their own formation and I have never taken those who lead astray as assistants.

⁵³And the sinners will see the fire and certainly believe that they will fall into it. And they will not find a place to escape from it and take refuge.

In this group of verses, the nature of human creation, the points of deception of humans and our Lord’s warnings on this subject are briefly conveyed. The detail about the first part of the 50th verse was previously given in the Surahs Sad and Ta Ha.

The one who deceives people the most and causes them to deviate and commit polytheism is Iblis. One should always be cautious against it. The raw thoughts he brings to mind should never be put into practice without measuring and weighing [contemplation]. One should not engage in polytheism, especially for profit. Persons and objects associated with shirk have no connection with Allah.

The statement “And We have made a barrier of fire between them” in verse 52 gives the message that the polytheists and the things they associate with others will be kept separate from each other.

^28,29And on the day We will gather all of them and say to those who associated others with Allah “To your places! You and your partners!”, We will definitely separate them and their partners will say: “You have not been worshipping only to us! Now, sufficient is Allah between us and between you as a witness. We were certainly unaware of/apathetic to your worship”.

(Yunus/28, 29)

²²And on that day We will gather all of them. Then We will say to those who associate others with Allah: “Where are your partners whom you believed wrongly?”. ²³Then throwing of them into the fire is nothing but them saying: “Our Rabb! We swear by Allah that we were not among those who associated others with Him”.

²⁴See how they will lie against themselves! And that which they invented will depart from them and be lost.

(An’am/22-24)

⁹⁴And you have certainly come to Us all alone/one by one as We formed you the first time and you have left behind that which We gave you. And We do not see your so-called supporters with you whom you believed that they were associates among you. Surely, you have been severed/torn apart and that which you believed wrongly has vanished.

(An’am/94)

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)

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.

(Meryem/81,82)

⁵⁴And indeed, We have diversified from every example in this Qur’an for the people. But, man is in dispute more than anything.

In this verse, our Lord refers to a fact that we constantly witness in the Quran: Everything in the Quran is detailed down to the smallest detail with stories, hundreds of verses and examples about their surroundings and their own existence, so that people can be convinced. Despite this, self-centered people struggle against this.

⁴¹And, We have diversified/explained in many different ways in this Qur’an so they might be reminded. And these explanations have only increased their hatred.

(Isra/41)

⁸⁹And indeed, We have diversified in this Qur’an for the people from every example. But, most of the people refused except concealing the truth/they persisted in denial.

(Isra/89)

⁵⁰And surely We have explained the Furqan in various ways so they may be reminded but most of the people only insisted on ungratefulness.

(Furkan/50)

⁵¹And surely, We sent down the Word [the Wahy [Revelation]/the Qur’an] one after other so they may be reminded.

(Kasas/51)

¹⁷Surely, We have made the Qur’an easy/prepared the Qur’an for thinking/remembrance. Then, is there anyone who remembers and thinks?

(Camer/17)

In this verse, the Meccan polytheists who did not believe and did not seek forgiveness for their sins even though a guide [book, messenger] had come to them, are condemned and the psychological and sociological obstacles that lead them to this wrong attitude are explained. This obstacle is their misjudgment about “the sunnah of the ancients coming to them or the punishment coming to them”. The disbelievers were skeptical of the Messenger’s warnings, thinking that they were not punished like the previous societies. They went to deny the divine message because they did not think and evaluate it thoroughly.

³²And once, they said: “O our Allah! If this is the truth itself that has come from You, then rain upon us stones from the sky immediately or give us a very painful punishment”.

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

(Anfal/32, 33)

^185-187And they said: “You are definitely one of those affected by magic! You are nothing but a human like us. Indeed, we are sure that you are one of the liars. If you should be of the truthful, then make a piece fall upon us from the sky!”.

(Shuara/187)

^28,29We sent Lot as well. When he said to his people: “Surely, you commit such immorality that those who passed in the world before you did not do! Will you certainly approach men, obstruct the road and commit evil in your meetings?”. Thereafter, the answer of his people was only that they said, “Bring the punishment of Allah, if you are among the truthful!”.

(Ankebut/29)

^6,7And they said: “O you, upon whom the Reminder/the Qur’an has been sent down! Surely, you are supported by secret forces/are a madman. If you are among those who are truthful, you should have come to us with angels”.

(Hijr/6, 7)

In this verse, the main subject of the 55th verse, “Sunnatullah”, is mentioned, and then the attitudes of the unbelievers are reported.

In accordance with His mercy, Allah sends His messengers as bearers of good news and as warnings, but those who do not suit them try to oppose the messengers in every possible way.

It is possible to understand the first sentence of the verse, “And We send messengers only as heralds and warners”, in two ways, considering the technical structure of the verse:

The first concerns what the usual duties of ambassadors are. Messengers are sent to their communities to give good news to those who believe and confirm them, and to warn those who deny and oppose them. Their primary mission is to educate their communities. The education methods they will apply have been determined by God himself. The most prominent of these methods is to give good news and warn. These two are the most powerful persuasion tools that have an impact on human psychology.

The second message that can be taken from the verse is related to the fact that the polytheists’ demand for punishment came from the wrong place. If unbelievers want punishment, they should ask for it from Allah, not from the messenger. Messengers have no duty to bring torment.

In this group of verses, the stubborn resistance of the unbelievers despite all the explanations; It is stated that they attempted to eliminate the right with falsehood, and then they were intervened again with mercy. In the verse, “Who can be more unjust than the one who is given advice/reminded by the verses of his Lord and then distances himself from them and forgets/abandons [does not take into consideration] what his two hands have sent before him?” The meaning of the question is “There is no one more unjust than the one who is given advice with the verses of his Lord, but he ignores them and turns away by not accepting them.” So they are the most cruel people. The cruelty they commit is the ungratefulness, polytheism and denialism they fall into by not making proper use of the opportunities given to them.

These tyrants, who are described in the verse as “those who have curtains on their hearts that prevent them from understanding it [the Quran] and heaviness in their ears”, are also condemned with similar expressions in the Surah An’am:

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

²⁶And they prevent from it and they keep themselves away from it. And they drag themselves to be manipulated/destroyed without perceiving.

(An’am/25, 26)

Their passion and ignorance cause the unbelievers’ eyes to lose sight and their ears to hear. For this reason, they cannot understand the Quran. However, they are not aware of this situation. As if it wasn’t enough for them to unconsciously distance themselves from the truth, they also said, “These are the legends of the old people, there is nothing new in this.” They try to prevent others from being honored with justice by saying “We have been listening to these for a long time.”

Almighty Allah explains the reason for the polytheists’ impairment in understanding, vision and hearing: “… However, We do not allow them to comprehend and understand it; We placed layers of veil over their hearts and heaviness in their ears (Al-An’am, 25). To better understand what this means, we recommend re-reading our explanation titled “Allah’s Sealing and Stamping of Hearts” in the Surah At-Tin.

In verse 58, our Lord again opens the doors of mercy and prioritizes his forgiveness:

⁴⁴And have they not traveled on the earth and observed how was the end of those before them? They were greater than them in power. There is nothing in the heavens/universe and on the earth that incapacitates Allah. Indeed, He is the One Who knows best, the One Who is the most powerful.

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

(Fatir/44, 45)

⁶¹And if Allah were to question and recompense people for their wrong deeds, He would have left no creature, small or large, on the earth. But He defers them until a predetermined term. And when the end of their term comes, they will neither be postponed for an hour nor will they be advanced.

(Nahl/61)

⁶And they ask you to hasten the evil before the good. But before them, punishments have passed for them, leaving traces. And truly, your Rabb is possessor of forgiveness for the people for their wrong deeds. And indeed, your Rabb is the One Whose punishment/penalty is seriously very severe. ⁷And those who disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb/those who do not believe say: “Why has no evidence/sign been sent down to him from his Rabb?”. You are only a warner. And there is a guide for every people.

(Ra’d/6, 7)

The countries reported to be destroyed in verse 59 are the cities of Saba, Thamud, the tribe of Lut and Midyan, which the Quraysh encountered during their trade journeys and were well known to other Arabs.

⁶⁰Once Moses said to his young boy: “I will not stop until I reach where two scholars gather or I will go for years”.

⁶¹Upon this when they arrived to the “place where two scholars gather”, they both left their depression/distress. That depression/distress went away with the help of the scholar.

⁶²When they passed, Moses said to his young boy: “Bring our morning meal, we have really got tired in this journey of ours”.

⁶⁴Moses said: “That is what we were looking for!”. They immediately returned following their tracks.

In these verses of the sura, a part of the education process of Prophet Moses is narrated.

In this introductory part of the story, Moses (pbuh) thinks of going to the place where the scholars gather and looking for a solution to his problems in order to relieve the obsessions in his mind [get rid of his depression]. He is determined and determined in this regard. Finally, they set out and “at the place where the two pieces of knowledge gather” – he does not yet know that this is the place he is looking for – they both get rid of their huts [depressions, troubles]. Depressions go away in the sea [in the learned person]. Then they leave from there. When Moses (pbuh) asked the young man for food, the young man told Moses (pbuh) that he was relieved of his depression, but he did not tell this to Moses (pbuh); He confesses that he did this knowingly and following the devil [Iblis]. In fact, Moses (pbuh) solved the issues that were problematic for him and he too got rid of his depression. After this conversation with the young man next to him, he realizes that the place he was really looking for is “the place where the two pieces of information are gathered” and says, “This is what we were looking for.” So they immediately return the way they came.

Since this story is not included in the Bible, it has been claimed that the Moses mentioned in the story is not the Prophet Moses, the owner of the Torah, and that the person in question is another Moses. It has even been claimed that this Moses is the Arabic version of the name Gilgamesh [Gilga-Mesh], and that the event described in the Quran is connected with the Epic of Gilgamesh. In some narration commentaries, very different views have been put forward on this subject.

In our opinion, the Moses mentioned in the story is compatible with the prophet Moses in terms of his characteristics in the Quran. Other rumors on this subject are not worthy of consideration.

As for when Moses experienced this adventure: We know that Moses (pbuh) escaped from Egypt to Midyan alone and started a family there. At that time, Moses was a strange and poor person. He went to Midyan alone and single. He got married there and left after his contract in Midyan ended. In Kasas/29, it is stated that he set out with his family [wife, children, relatives and servants], but it is not stated where he wanted to go. He must have experienced this adventure described in the story in a period between Midyan and Mount Tur.

Moses’ depression is his concerns about why he will do this and how he will succeed when he is given the task of killing the Pharaoh and taking the Israelites out of Egypt. Because, as it is known, Moses had killed someone before, and he was very sad and remorseful because of this crime.

In this story, Moses explains how he will achieve this and that those who wage war against Allah should be killed; Therefore, he will learn why he will kill Pharaoh.

In this passage about the Prophet Moses, there is an allegorical, artistic expression, as in the story of Ashab-ı Kehf and Ashab-ı Rakim. Therefore, some words should be particularly emphasized:

THE BOY OF MOSES

“فتى Fetâ” means “robust young, brave young man”[18]. The plural of the word is “fityetün”. The plural form of the word is also used for the Companions of the Cave in the beginning of this sura [in Al-Kahf/10, 13]. When the word “fetâ” is used in reference to any person as “the feta of so-and-so person/young brave man of so-and-so”, it generally refers to the free or slave servants of that person. The Arabic language is suitable for this.

No information is given in the Quran about the identity of the young man. However, it is known that Moses left Madyan with his family/relatives [Qasas/29]. This young brave man is one of the people of Moses (pbuh); but his son, but his brother, but his servant. According to what we understand from the Quran, Moses (as) left Midyan as a rich man.

Many rumors have been put forward about this young man. It doesn’t matter whether the young person’s name is this or that. The messages the subject gives us are not based on his name and identity. In addition, finding a respectable name for the young man that would highlight his identity is meaningless and contrary to the teachings of the Qur’an.

When we look at the travelogues in the literature, especially the travelogues of the feudal period, we see that travelers such as Marco Polo, Evliyâ Çelebi, Robinson Crusoe, Strabo, Piri Reis, İbn Batuta, Mark Twain, Henry Miller and Paul Bowles each had servants/assistants.

WHERE TWO SEAS MEET

So far, the Meccan nature and allegorical nature of the verses have been ignored and the incident has been handled geographically. Because of this approach, places suitable for the description of “the place where two seas meet” have been sought all over the world. Some find the area between the Black Sea and the Caspian Sea, some between the Kur and Res [Aras] rivers in Armenia, some between the Mediterranean and the Red Sea, and some find the area between the Jordan and Kuzum rivers suitable for this qualification. While there are those who claim that the geographical location in question is Antakya, Eyle, an Andalusian city on the Atlantic Ocean, Tangier in Africa, Panama in the American continent, there are also those who express the opinion that it is Anadolukavağı, the exit of the Bosphorus to the Black Sea, or the Gallipoli Peninsula at the exit of the Dardanelles.

According to the paragraph, what Moses will go and seek is “صخرة sahra [rock]”. They have forgotten their sanctuary there [where the two seas meet, or where the two seas meet]. According to the young man’s confession in verse 63, he forgot Hut in the Sahara [Rock], abandoned him, in a way got rid of him. In this case, the Sahara [The Rock] and Majmeu’l-Bahrain [The Place Where the Two Seas Gather] are the same place or the same thing.

صخرة SAHRA

“Sahara” means “Big rock”.[19] The [صخرة ] Sahara/Great Rock mentioned in the verse is the Rock known as “Sahratullah”, located near the Dome of the Rock [Masjid al-Aqsa] in Jerusalem today. Jews also call it the “Wailing Wall”. It is understood from this that the prophets David and Solomon built Bayt al-Maqdis there because it had been a center of knowledge since the time of their ancestors, the Prophet Moses. These events must have caused the Rock in question to be considered sacred.

The word Sahara/Kaya became “الصّخرة Es-Sahra” by adding the suffix “El” to it, which is a special noun suffix, and thus became a special name. It is also possible to turn the word into a proper noun as “Sahratullah”. In Luqman/16, the word appears as nekra [unclear].

BAHR [SEA]

The word “البحرBahr” means “breadth and open-facedness”. The sea is called “bahr” because of its width and vastness. The word “Bahr” also means “very knowledgeable person”.[20] Figuratively, it means “very knowledgeable, respected person”.[21] As it is known, the expression “man like a sea” is used in Turkish for very knowledgeable people.

Based on this, we can say that the expression “macmau’l-bahrain [the place where two bahrs gather]” in the verse does not mean “the place where two seas gather and meet” geographically, but it means “the place where two learned men gather”.

It is clear from the passage that Moses set out with the intention of going to this “place where the two seas meet”. His statement, “I will not stop until I reach the place where the two seas meet [where the two learned men gather], or I will go for years,” shows his determination on this issue. From his explanation to his young maid, it is understood that he is willing to spend years gathering information. It can be understood from the following verses that Moses’ purpose in this journey was not to trade but to gain knowledge; Solving the problems in your mind is getting rid of pessimism and depression. Because Moses went through many hardships and was trained before preparing for his ambassadorship.

³⁷And indeed, We had done favor to you another time: “³⁸Once We had inspired to your mother that which was inspired, ‘³⁹Place Moses in a chest and cast it in a large body of water/the river, then the large body of water/river¹⁴⁷ will cast him onto the bank. And the one who is enemy to Me and enemy to him will take him’. And I bestowed upon you love from Me, ⁴⁰and when your sister walked and said ‘shall I take you to someone who will be responsible for his care?’, ³⁹so you would be raised under My watch. ⁴⁰Thus We returned you to your mother so that she might be content and not grieve. And you had killed a person, We had saved you from sorrow. And We purified/matured you. And you remained among the people of Midians for years. Then you came upon a decree; plan, O Moses!

⁴¹And I raised you for Myself.

(Ta Ha/37-41)

The journeys of Moses and the young man described in the Surah al-Kahf and what Moses learned from this journey are among the processes that prepare him for prophethood.

Another point that needs to be emphasized in the passage is the word “hut”, which is usually translated as “fish”. We find it useful to briefly repeat the explanation we previously made regarding the word in the Surah A’raf, due to its importance:

HUT

The word “حوت Hut” means “fish” according to some linguists, and “big fish” according to others. In this sense, the word is the general name of cold-blooded vertebrates living in fresh and salt waters. It has also been used as the name of a constellation in the zodiac since ancient times.

However, in order to understand the Quran correctly, it is necessary to know the real meanings of the words, not their conventional usage.

The root of the word, “حوت hvt”, is pronounced in two ways in the Arabic language: “hut” and “havt”. The first of these readings, “Hut”, was used among the Bedouins in the sense of “even if he swallows slowly or quickly, it is not enough for him [he is not satisfied, he has no feeling of satiety]”.

“Havt” means “a bird circling around water or a wild animal circling around something and not leaving it.”[22] As can be understood from these meanings, the word “hut” is actually an adjective applied to fish because they do not feel full and do not know when they are full, it does not mean fish. As a matter of fact, as everyone knows, the main name of the fish living in the water is “semek”. Today, it is scientific knowledge that fish do not feel full and that the reason they stop eating is not because they are full but because they are stuffed. It is a known fact that amateur aquarists who do not know these features of fish encounter fish that burst and die if they feed more than the daily requirement. The characteristics of fish gluttony in terms of fish species have also been included in the research reports of the Fisheries Faculties.

Accordingly, it is possible to express the meanings of the words “hut” and “havt” as “ambition, insatiability”.

Considering the expression of the word “hut” in the passages in the Quran, it is seen that the word is always used as a “metaphor of reason”. In other words, the cause “ambition and dissatisfaction” is mentioned, but what is meant is the “depression and pessimism” that ambition causes in people. We explained the reason for Moses’ depression above.

Now let’s continue analyzing the passage:

When the text of the verse ” ” is examined carefully, it is seen that Moses asked his young friend for food for the morning, but did not say “bring the hut so we can eat”. However, whether the young man brought the food or not; whether they ate their food or not; It is not reported to us. When Moses asks for lunch, the young man says ” “. According to the expression in verse 61, not only the young man forgot, but also Moses forgot/abandoned the hut; In other words, he got rid of his troubles and was relieved.

HUT’S DISAPPEARANCE IN BAHR [WISE PERSON]:

The troubles, pessimism and depression of Moses and his assistant were eliminated by what they experienced among the scholars on the Big Rock. It was like a fish in the sea diving into a deep hole and disappearing.

Since the event is described with sea and fish symbols, the expressions are chaotic.

According to the general expression “ That is what we were looking for!”. They immediately returned following their tracks. ” in verse 64, it is understood that Moses actually found the place he was looking for, but could not understand that that was the place he was looking for.

Judging by the events they experienced there at the Big Rock – where they encountered people with knowledge like the sea and got rid of trouble and depression – the place Moses wanted to reach was; It must have been the place where two seas met [where scholars gathered and exchanged knowledge, informed the ignorant, and solved mental problems]. He should go back there and learn something more. That’s why they immediately turned back to that Big Rock.

⁶⁵Then they found a servant among Our servants to whom We had given a mercy from Us and taught a knowledge from Us.

When Moses and the young man return, they meet a person at the place [Kaya] where the two scholars meet. This person is a servant to whom Allah has given knowledge and mercy.

In our opinion, this servant that Moses and his assistant found in the Sahara is a prophet. Because it is said in the verse, “We gave him a mercy from Us.” The following Qur’anic verses show that our Almighty Lord used this expression for the blessing of prophethood:

³¹And they said: “Why was this Qur’an not sent down to a great man from these two cities?”.

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

(Zukhruf/31, 32)

⁸⁶And you were not expecting that the Book would be revealed/sent down to you. It has been given to you as a mercy from your Rabb. So, do not help the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

(Kasas/86)

Another evidence that Knowledgeable Kul is a prophet is that he states in the 66th verse of the surah, “So that you can teach me what you have been taught about the right path” and in the 82nd verse, he declares that he did not do the work of straightening the wall with his own will. This means that the existence of the burial of two orphans under the wall and the need to preserve this burial in its place for a certain period of time, and therefore the need to straighten the wall, were suggested to Bilgin Kul [the Prophet] by revelation.

No other information is given in the Quran about the “wise servant” whom we say is a prophet based on the above evidence. In this case, it is understood that he is one of the prophets whose names and stories were not reported to our Prophet in Nisa/164 and Mü’min/78.

⁶⁶Moses said to him: “May I follow you so that you may teach me from what you have been taught about the righteous path?”.

Moses met the “Wise Servant” and realized that he was a knowledgeable person and that he had been given a lot of information about finding the right path. He asks to be his student “to learn from what he has been taught about finding the right path.”

^67,68And the knowledgeable servant said: “Indeed you will not be able to bear to have patience with me. And how will you have patience for the knowledge which you do not comprehend?”.

It is obvious that Moses had no knowledge of that region and the “Wise Servant”. Because he has just arrived in that region and has just met “Bilgin Kul”. On the other hand, from the statements of “Bilgin Kul”, it is understood that he is a local person and has certain duties. Because the “Wise Servant” predicts that Moses will not be able to comprehend these events and will not be able to be patient in the face of possible events that will occur if they are together with Moses. In other words, the “wise servant” can predict that he may encounter some negativities in the region where he travels to perform a certain duty, because he knows that region well, and he thinks that Moses will not be able to tolerate them.

⁶⁹Moses said: “If Allah wills, you will find me patient and I will not disobey you in any of your matters”.

⁷⁰The knowledgeable servant said: “Then, if you follow me, do not ask me about anything until I mention to you about it as a reminder”.

A bargain was made and the “Wise Servant” allowed Moses to come with him, on the condition that he would not ask questions about any event he would witness until he made a statement.

One of the striking points is that in the following parts of the story, Moses’ young assistant is no longer mentioned.

⁷²The knowledgeable servant said: “Have I not told you that ‘you would not be able to have patience with me’?

⁷³Moses said: “Do not punish me for what I have forgotten and do not give me a difficult in my matter!”.

When Bilgin Kul caused damage to the ship they were on, Moses couldn’t stand it and said to him, “Did you tear it to drown the people inside? did you tear it apart? Surely you have done an astonishing thing!” says. Bilgin Kul said, “Didn’t I say, ‘Surely you cannot bear being with me?'” He reminds me of the agreement. Thereupon, Moses said, “Do not punish me for what I have forgotten, and do not make me difficult for my work!” He apologizes by saying.

Just as Bilgin Kul himself knew that environment, the ship owners and passengers must have known and trusted “Bilgin Kul” because they did not prevent him from injuring the ship. Moses, who was neither a “learned servant” nor had any knowledge of the region, opposed this work.

There is nothing extraordinary or mysterious about this incident. There is no such thing as a servant knowing the unseen.

⁷⁵The knowledgeable servant said: “Have I not told you that ‘you would never be able to have patience with me’?”.

⁷⁶Moses said: “If I ask you about anything after this, do not keep me as a companion! Indeed, I will not be offended if you send me away”.

Bilgin Kul and Musa continue on their way. Finally they come across a young man. Bilgin Kul kills this young man. Thereupon, Moses said, “Did you kill a pure soul without paying anything for it?” You certainly did something very incomprehensible!” He condemns the incident by saying. Thereupon, Bilgin Kul said to Moses, “Didn’t I tell you, ‘You will never be able to be patient with me’?” He reminds us about the travel conditions. Moses said, “If I ask you anything from now on, don’t be friends with me anymore! He gives his final apology again by saying, “You have definitely been excused by me [I won’t be offended if you fire him].”

The original meaning of the word “غلام Gulam” mentioned in the verse means “one who is extremely fond of and desires sexual intercourse”. This feature occurs in people who are beyond childhood. This is the age of adolescence. The word gulam/young man is used as the antonym of the word sheikh/old man.[23]

In the verse, “Did you kill a pure soul without any reward for it? It is understood from the expression “It is definitely something very incomprehensible…” that “gulam” is an adult. Musa claimed that this murder incident could only be done through “retaliation”. If a child kills someone else, there is no retaliation for him. Since the incident here is deemed appropriate for retaliation, the “gulam” is not a child, but an adult young man.

There was no one who opposed the killing of the young man other than Moses. So, the people of that town, the relatives of the murdered young man, understand why the “Knowledgeable Servant” killed the young man; His parents and everyone else knows. Otherwise, no one would be indifferent if a foreigner came to their hometown, killed a young man among them, and walked away with his hands free.

“Ghulam”‘s reason for killing is explained in the 80th and 81st verses of the surah.

Scholar Kul and Musa continue their journey and stop by a city. Because they are hungry, they ask for food from the people in that city. People in the city don’t care about them. Apparently, “Scholar Kul” is not known and unknown in this city.

Despite this, Bilgin Kul repairs and straightens a wall that he sees is about to collapse. Musa cannot stand what happened again and reproaches Bilgin Kul, saying, “If you wanted, you would definitely get a fee for this.”

^78-82The knowledgeable servant said: “This is our separation. Now I will inform you the first meanings of that over which you were not able to have patience:

As for the wall; it belonged to two orphan boys and there was a treasure beneath it for them. Their father was a good man. Therefore, -as a mercy of your Rabb- your Rabb intended that they should reach the age of ability to distinguish between good and evil and take out their treasure. And I did not do it [restoring the wall] with my own accord. This is the first meaning of that over which you were not able to bear to have patience!”.

After reproaching Moses by saying ” “, Bilgin Kul begins to explain the events by saying to Moses, “As for the ship incident…”

INCIDENT OF INJURING THE SHIP

Bilgin Kul explains: ”

Apparently, Bilgin Kul is someone who is known in this region and knows that region well. The proof of this is that he knew the owners of the ship they boarded and was aware of the cruel king who ruled on the other shore. Because he knew these, he injured the ship and prevented the cruel king from seizing the ship. The ship owners and passengers on the ship also knew and trusted “Bilgin Kul” and did not hinder him and did not demand compensation for the damage he caused to the ship.

Note: In the mushaf at hand, there is no expression “صالحةsâlihatin” in the text of the 79th verse. Zamahshari states in Keşşaf that in the mushafs of Ubyy and Abdullah ibn-i Mas’ud, the verse reads as ” كل سفينة صالحة… all goodness, goodness…”[24] Therefore, we interpreted this phrase as “all solid, beautiful ships”, taking into account the phrase “I wanted to make them defective” in the meaning.

The point to be considered here is that “Bilgin Kul” caused the damage to the ship with his own will. He himself stated this by saying, “I wanted to make him flawed.” There is no such thing as an extraordinary, secret situation like knowing the unseen.

MURDER OF THE BOY

Bilgin Kul explained the reason for killing the young man as follows: “As for the young man; His parents were believers. That’s why we were afraid that he would incite those two and lead them into denial. Then we asked, ‘May their Lord replace him with someone better in purity and closer in mercy.'”

If you pay attention to the statements, you can see that Bilgin Kul was not alone in the killing. There were others along with Bilgin in the incident. Those who look at the story in line with traditional explanations have not been able to invent the subjects of the plural verbs “we were afraid” and “we wanted” in these verses. When it is claimed that the “wise servant” is “Khidr” or “an angel”, the meaning emerges that the “fearers” are – God forbid – Allah and Khidr or Allah and the angel.

As can be understood from the verses, the incident of killing the young man was committed by the official authority; It was a decision they made as a society in accordance with the law. “Bilgin Kul” is the executor of this decision. Therefore, when explaining the incident, he used plural expressions such as “we were afraid” and “we wanted to”. If the killing of the young man had not been a legal action in the city where that young man lived, both the young man’s relatives and the people of the city [public authority] would have had to show the necessary reaction to the “Scholarly Servant” and go towards punishing him.

As can be seen, there is nothing unknown or strange about the “killing of a young man” incident that can be explained by esoteric knowledge. It is a normal, legal practice. However, Moses does not know this because he is a stranger to that region. Moses said, “Did you kill an innocent life without paying anything in return?” He claimed that a person could only be killed by retaliation. However, in Shar’an [legally], a person is not killed only for retaliation; Those who wage war against Allah are also killed:

^33,34The recompense of those who fight against Allah and His Messenger; who have attempted to cause corruption and make chaos on the earth –except for those who return before you prevail over them/capture and overpower them- is none but they should be killed/they should be educated, trained so that they may return or be driven away from the city life and made to be agricultural laborer in the farms, be made to work in stone pits or be cut off the covenants; commitments or be exiled from where they are. This is a humiliation for them on the earth. And a great punishment will be for them in Akhirat [Afterlife] as well. And know well that Allah is the One Who forgives much and shows great mercy.

(Maide/33)

If you pay attention, in verse 80, “As for the young man, his parents were believers. “We were afraid that he would incite those two and lead them into denial.” It is understood from this statement that the young man is trying to get his believing parents out of religion [fighting with God]. So, in this case, according to the 33rd verse of Surah Al-Maidah, his killing is a legitimate event.

WALL INCIDENT

Bilgin Kul, while explaining the insight of straightening the wall, said: “As for the wall; It belonged to two orphan boys in the city, and there was a treasure under it for them. Their father was also a good person. That’s why – as a mercy from your Lord – your Lord willed that they would reach maturity and take out their treasure. And I did not do it [the wall straightening work] with my own opinion,” he says.

As can be seen, Bilgin Kul explains that the work was done by Allah, saying, “As a mercy from your Lord, your Lord wished them to reach adulthood and extract their treasure [ فاراد ربّك ].” He also declares that he did not just do the wall incident with his own opinion by saying, “And I did not do it [the wall straightening job] with my own opinion.”

This means that out of these three events, only the third event was revealed to Bilgin Kul. In other words, what the “Scholarly Servant” did not do with his own knowledge and will is just the act of straightening the wall.

The phrase “وما فعلته عن امرى ve mâ fealtühü an amrî” in the original of the verse is translated as “and I did not do any of these with my own opinion” in most of the tafsir and translations. According to this translation, it is understood that in none of the three cases did the “wise servant” act with his own opinion, but in all three cases he acted with the revelation he received. However, this translation is wrong. The correct translation is “And I did not do it [leveling the wall] with my own opinion.”

In order for the wrong interpretations and interpretations of the narrators and the ill-informed to be correct, the original of the verse should have been in the form of “عن امرى فعلتهن وما Ve ma fealtühünne an amrî”, that is, in the plural form. However, in this case, the meaning of the sentence would be “I did not make them with my own opinion.” However, the original verse is not like this. The pronoun is singular in the form of “him”.

With these events, Moses learned the path he would follow when he returned to Egypt.

As a result, it is understood that narrations, tales and legends make the original meaning of the verse neglected.

⁸³And they ask you about the owner of two ages. Say: “I will recite to you a reminder from him:

In this section of the sura, consisting of verses 83-98, the subject of “Dhul-Qarnayn”, which contains many mysteries, is brought to the agenda. As understood from the expression “And they ask you about Dhul-Qarnayn”, a question was asked to the Messenger of Allah about Dhul-Qarnayn and he was asked for information on this subject. After analyzing the passage, it will be understood that our Lord is telling those who asked this question and that society a completely different, brand new and living Dhul-Qarnayn, not the Dhul-Qarnayn that they know, ask about and want to learn.

Before delving into the subject, it would be useful to reveal the views and approaches of the classical understanding about Dhul-Qarnayn:

IDENTITY OF ZULQARNEYN

Scholars have stated the following different opinions about who Dhul-Qarnayn was:

First Opinion: He was Alexander the Greek [son of Philip]. The evidence for this is as follows: The Quran shows that the country of that sultan named Dhul-Qarnayn extended to the farthest point of the West. Because God Almighty said, “When he finally reached the place where the sun sets, he found the sun setting in black mud (Al-Kahf/86).” The Quran also shows that his sovereignty extends to the farthest points of the east. The proof of this is, “Finally, where the sun rises. When he reached the ground, he found it rising against a people… (Al-Kahf/90)”. His property also extended to the farthest reaches of the North. The proof of this is that Gog and Magog, a community of Turkish tribes, settled at the farthest point of the North. Again, the proof of this is that it is said in the history books of the wall mentioned in the Quran that it was built in the farthest places of the North. Therefore, the verses indicate that the property of this person, who is mentioned as Dhul-Qarnayn in the Quran, extends to the farthest points of the East-West and the North. This includes all the prosperous and inhabited places on earth. There is no doubt that such a widespread property is an extraordinary thing. The name of a king who owns such property should be remembered for a long time and not remain secret and unknown. The only ruler whose property has found fame as such in history books is Alexander. Because when his father died, he gathered the kings of the Greeks, who were previously in tribes, under his command, and then dominated the kings of the West and took them under his command. Thus, he relied on al-Bahru’l Ahdar. Then he returned to Egypt and built the city of Alexandria and named it after himself. Then he entered Damascus and turned towards the Children of Israel. Then he came to Beyt-i Makdis and sacrificed there. Then he turned to Armenia and Bâbu’l-Ebvâb. Thus the Iraqis, Copts and Berbers submitted to him. He then turned to Dara, son of Dara, and defeated him many times. Finally, he killed the guard commander Dara. Thus, Alexander also took possession of the property of the Persians. Then he turned to India and China and fought with nations in distant lands. Then he returned to Khorasan. He built many cities. He came to Iraq and fell ill in Shahruzur and died there. Therefore, since it is established in the Qur’an that Dhul-Qarnayn was a king who owned the whole world or nearly all of it, and according to historical science, the king with this qualification was Alexander, this person mentioned in the verse as Zul-Qarnayn and Alexander, the son of the Greek Philip. It must be said with certainty that it is meant

Later, scholars made the following explanations as to why it got that name:

1- He got this nickname just like Erdeşir b. Just as Bahman was nicknamed “Tavilu’l-yedeyn” [Two-handed] because his influence spread wherever he wanted, he was also nicknamed the owner of two bellies [Dhul-Qarnayn] because he reached the two sides of the sun, that is, its east and west.

2- Persians claimed as follows: Dara the Great married Philip’s daughter. When he approached him, he felt that he smelled bad and sent him back to his father Philip. The girl became pregnant with Alexander from him. After the girl returned to her father, she gave birth to Alexander. Thus, Alexander remained with Philip. Philip presented Alexander, who was actually the son of Dara the Great, as his own son. The proof of this is as follows: When Alexander caught up with Dara, the son of Dara, in his last breath, he held his head in his lap and said, “O my father, tell me who did this to you, so that I can take revenge on him.” This is something the Persians claim. They continue and say: “In this case, Alexander’s father was Dara the Great and his mother was Philip’s daughter. In that case, Alexander is a child born from two different origins, that is, Greek and Persian origins.” The Persians put forward this idea because they wanted to consider Alexander as a descendant of their king, and thus could not accept such a great king from outside the line of their king; In fact, these are completely lies because Alexander the Great may have called Dara my father to show humility and to honor him.

Second Opinion: Astronomer Ebû Reyhan el-Herevi el-Bîrunî says in his book titled “el-Âsâru’l-Bâkiye ani’l-Kurûni’l-Hâliye” [Remaining Works from Past Centuries]: “According to the rumor, Dhul-Qarnayn, Abu Kerb Şem b.

“Zu’iqarneyn was a Muslim king who reigned on earth before me. He would not deny me either. He reached the East and the West with the desire to obtain the means of domination from a noble person.” Abu Reyyan then says: “This view seems close to the truth. Because “ezivva ” [names with “zû” at the beginning] are used by Yemenis because the names of Yemeni rulers always have “zû” in them, such as Zü’n-Nadi, Zü-Nuvas, Zün-Nûn.

Third Opinion: Dhul-Qarnayn was a righteous person whom Allah appointed to rule the earth. Allah gave him knowledge and wisdom and clothed him with the robe of majesty. But we don’t know exactly who he is.

Scholars have made the following explanations regarding this person being called Dhul-Qarnayn:

a- Ibnu’l- Kevva’ Hz. When he asked Ali (r.a) who Dhul-Qarnayn was, whether he was a king or a prophet, Hz. Ali: “He was neither a king nor a prophet. He was shot in the right abdomen [right side of his forehead], in the way of obedience to Allah, and thus died. Then Allah Almighty resurrected him. Then this time, he was shot in the left abdomen [ He was shot on the left side of his forehead and died. Then Allah resurrected him. He is such a righteous servant. That’s why he took the name “Dhul-Qarnayn” and possessed that property.”

b- Since two karn [generations] of people came and went during his life, he was named “Dhul-Qarnayn” [owner of two karn].

c- It is also said that he got this name because the two sides of his head are made of copper.

d- It got this name because it has two horn-like things on its head.

e- It got this name because its crown has two horns.

f- Hz. It is reported that the Prophet (pbuh) said, “He took this name because he traveled around the two parts of the world, that is, the east and the west.”

g- It got this name because it had two bellies and two braids.

h- Allah Almighty placed both light and darkness [darkness and light] at his command, so when he walked, the light would lead him to his destination in front of him, and the darkness would extend behind him.

i- Dhul-Qarnayn may have been nicknamed like this because of his courage, just like calling brave people “ram” because he literally gored [defeated] his peers.

k- In his dream, he saw himself climbing the heavens [stars] and holding on to the sun’s side [his belly]. That’s why it got this name.

l- It got this name because it entered light and darkness.

Fourth Opinion: Dhul-Qarnayn is a king among the kings. Hz. According to what was narrated from Omar (r.a), Hz. Omar heard a man say, “Ya Dhul-Qarnayn” and said: “Forgive me, God, so you do not like to name the prophets, but you put the names of the kings [as names] huh!” This is all that has been said on this subject.

The first view is clearer due to the evidence we mentioned: The situation of such a great king should be known to the worldly people. The great king whose situation is known [to everyone] is Alexander. Therefore, that should be what you mean by “Dhul-Qarnayn”. However, there is a strong difficulty in this view: He was a student of the philosopher Aristotle and was on his belief. Therefore, Allah’s exaltation of him [in the Quran] requires judging that Aristotle’s sect [belief and thought] is true and correct. However, this is not possible. Allah knows best.[25]

“They also ask you about Dhul-Qarnayn. Regarding the command: “Say: Let me read to you a news about him”, Ibn Ishaq said: According to what is stated in the news about Dhul-Qarnayn, he was given things that were not given to others. The reasons were multiplied and made easier for him. Finally, the eastern parts of the earth were also given to him. He also went to the west. Wherever he set foot, he was made superior to the people of that place. Finally, he completed his journeys to the east, to the west, to places beyond which there were no creatures. Ibn Ishaq says: According to what people who reported some news from non-Arabs told me, about Dhul-Qarnayn According to what they inherited from the knowledge, he was from the people of Egypt and his name was Greek Merzuban b. Merdube. He was a descendant of Greek b. Yâfes b. Noah. Ibn Hisham says: His name was Alexander and he was the one who founded Alexandria. That’s why The city was attributed to him.

Ibn Ishaq says: To me, Sevr b. Yazid, Halid b. According to Ma’dan al-Kalai – Khalid was a person who trained many people – the Prophet (pbuh) was asked a question about Dhul-Qarnayn. He gave the following answer: “He is a ruler who has completely traveled the earth through the paths he follows from below.” Khalid said: Omar b. When al-Khattab (ra) heard a man calling out to someone, ‘O Dhul-Qarnayn!’, he said: O Allah, I ask for your forgiveness. Are you not content with using the names of the prophets and now you have started using the names of the kings? Ibn Ishaq says: Allah knows best which of these is Dhu’l-Qarnayn. God knows whether the Messenger of Allah really said this or not. What he said is true.[26]

It was also said that he was sent by Allah and that Allah Almighty granted him the opportunity to conquer the earth.

In “Kitabu’l-Ahbâr”, Dârakutnî mentions that an angel named Rabâkîl descended to Zülkarneyn. This is the angel who will fold the earth on the Day of Judgment. According to some scholars, it will separate the earth from each other and the feet of all creatures will fall on al-Sahira [the place where Allah Almighty will re-create].

Suhayli says: This is similar to the fact that this angel was assigned to descend on Dhul-Qarnayn, who crossed the east and west of the earth. As a matter of fact, Khalid b. The story about Sinan being given control of the fire is also in line with the situation of the angel in charge of the fire. This angel in charge is Malik. Greetings to him and all the angels.

Ibn Abi Hayseme, in his work “Kitabu’l-Bedh”, describes Khalid b. He mentions Sinan el-Absî and states that he is a prophet. This informs the prophet that Malik, the guardian of the fire, has been assigned to the prophet. Khalid b. One of the signs [miracles] of Sinan’s prophethood was this: A fire called Nâru’l-Hadesan was coming out of the cave onto people and burning them. They could not turn back this fire. Khalid b. Sinan turned this fire back and this fire never came out again.

There are many disagreements about what Dhul-Qarnayn’s name was and why he was given this name. It was said that his name was Greek-Macedonian King Alexander. Just as it is said that his name is Hermes, it is also said that he is Herdis. Ibn Hisham says: He, Wail b. One of Himyer’s sons, Himyerli Sa’b b. It bears the name Zi Yezen. Ibn Ishaq’s view has also just passed.

Vehb b. Münebbih says: Dhul-Qarnayn is Roman.

Tabari also mentions a hadith from the Prophet (pbuh) and states that Dhul-Qarnayn was a Roman youth. However, this is a hadith whose narration is very loose [weak]. Ibn Atiyye also stated this.

Süheylî says: As understood from the science of news; These were two people. One of them was during the time of Ibrahim (as), and it is said that he was the person who ruled in favor of Ibrahim (as) when they applied for his judgment regarding Bi’ru’s-Seb’ in Damascus.

The other one lived close to the time of Jesus (pbuh).

It was also said that he was Efridun [Feridun], a fierce ruler who lived during the time of Abraham or shortly before him and killed Beyuraseb, son of Erendâseb.

As for the differences of opinion regarding the reason why she was given this name [Dhu’l-Qarnayn]: It was said that she had two braids and that was why she was given this name, as reported by al-Salebi and others, because the braids are the bellies of the head. horns]. In fact, Dhul-Qarnayn means “having horns, having horns”. It is the same in the following couplet of the poet:

“I grabbed his knitting and kissed his mouth… Like a person suffering from malaria, who is forbidden from drinking water, drinks the cold water collected in a rock pit.”

It is said that; In the early periods of his kingdom, he dreamed that he was catching both sides of the sun, and when he explained this, it was interpreted as that he would prevail and dominate every side illuminated by the sun, and therefore he was called Dhul-Qarnayn.

According to another opinion; The reason why this name was given to him is that he reached both the east and the west. In this way, it was as if he had seized the two horns of the world.

Another section says: When he reached the place of sunrise, he saw the horns there; Or he saw the two horns of the devil around him, so he was named Dhul-Qarnayn.

Vehb b. Munebbih says: He had two horns [braids] under his turban.

Ibnu’l-Kevwa asked Ali (ra) about Dhul-Qarnayn: “Was he a prophet or a ruler?” he asked. He gave the following answer: Neither this nor that… He was a righteous servant. He invited his people to Almighty Allah. They injured one of his abdomen [one side of his forehead]. Then he invited them again, this time they injured the other one. For that reason, he was called Dhul-Qarnayn.[27]

Allah Almighty says to his prophet: “O Muhammad; They will ask you about Dhul-Qarnayn.” So they ask about Zulkarneyn’s news. As we have previously reported, the Meccan infidels sent a delegation to the People of the Book [Jews and Christians] and called Hz. They asked questions that could test the Prophet. And they said: Ask him about the man who wanders on the earth, about the brave men whose deeds are unknown, and about the soul. Thereupon, Surah al-Kahf was revealed. Here, Ibn Jarir quotes a hadith with a weak attribution in his work titled Umayyad al-Maghazi. It is as follows: Ukbe b. Amir said: A group of Jews came to Hz. They came to the Prophet and asked about Dhul-Qarnayn.

Hz. The Prophet told them the news of Dhul-Qarnayn from the very beginning. This news he told included the following: Dhul-Qarnayn was a young man of Greek origin. He founded Alexandria. An angel lifted him up to the sky and took him to the embankment. There he saw a people with faces like dogs. This narration, which has been narrated at greater length, is full of ugliness and its Hz. His reference to the Prophet is not valid. It is mostly a quote from the news of the Children of Israel. Strangely enough, Abu Zur’a al-Razi, although it has a very valuable place, narrated this narration in its entirety in his work called Delailu’n-Nubuvwa. This is a strange narration for him, and there are contradictory aspects in what he narrates. One of these bad points is that Dhul-Qarnayn said that he was a Byzantine. In fact, it was Iskender II, the son of Philip of Macedon, who was a Greek, with whom the Greeks began their history. As for Alexander I, according to Ezrakî and others; When Abraham built the Kaaba, he circumambulated the house of Allah, believed in it and followed it. He was accompanied by Hızır Aleyhisselam. The second is Alexander, the son of Philip of Madeconia, a Greek. His vizier is the famous philosopher Aristotle. Allah knows best. This person is the one who established the history used in the homeland of the Greek nation. He lived approximately three hundred years before Jesus Christ (pbuh). As for Alexander I mentioned in the Quran; This, as mentioned by Ezrakî and others, lived in the time of Ibrahim Khalîlullah. Hz. When Abraham built the Kaaba and made a sacrifice to Allah, he circumambulated this house with him. We conveyed some of the news about this in our work titled al-Bidâye ve’n-Nihâye. Our transfers there are sufficient. Praise be to Allah. Vehb b. Munabbih says: Dhul-Qarnayn was a ruler. It got this name because it had copper on both sides of its head. Again Vehb b. Münebbih says: According to what some scholars of the People of the Book say; The reason why he took the name Zulkarneyn is that he dominated Byzantium and Iran. Some also say: He had two horn-like things on his head, that’s why he was called Zulkarneyn, which means two horns. Sufyan es-Thawri reported that Abu Tufeyl said: Hz. When Ali (r.a.) was asked about Dhul-Qarnayn, he said: He was a servant who devoted himself to Allah Azza wa Jalla. He invited his people to Allah, they shot him in the forehead and he died. Then Allah resurrected him. He invited his people to Allah again, they shot him in the forehead again and he died. For this reason, he was called Dhul-Qarnayn. Shu’ba also quotes the same statement from Abu Tufeyl, saying that Hz. He heard Ali say so.[28]

Determining who Dhu’l-Qarnayn was has been a controversial issue since early times. Most commentators are of the opinion that he is Alexander the Great, but the characteristics of Dhu’l-Qarnayn as described in the Quran do not match him. Now commentators tend to believe that he was the ancient Persian Emperor Kisra Haris [Khusrev or Sayris]. We also accept the view that he is most likely Chosra, but the historical facts that have come to light to date are far from supporting such a claim.

Now let’s take a look at the characteristics of Dhu’l-Qarnain as described in the Quran:

1- The name Dhu’l-Qarnain [two-horned] must have been well known to the Jews, because upon their proposal, the Meccan polytheists posed this question to the Prophet (pbuh). Therefore, we must use Jewish literature to find out who the person known as “The Two-Horned” was or which kingdom was known as “The Two-Horned”.

2- Dhul-Qarnayn must have been a great king and a great conqueror whose conquests spread from east to west and then in a third direction either north or south. Before the revelation of the Quran, there were several kings who were such great conquerors. For this reason, our research should be to find other features of Dhul-Qarnayn in one of these kings.

3- This name was given only to a king who built a solid wall between two mountains to protect his kingdom from the attack of Gog and Magog. In order to reveal this, we must learn who Gog and Magog are. We also need to determine when such a wall was built and within the borders of which country it is located.

4- In addition to the above characteristics, Dhul-Qarnayn should be a king who worships Allah and a just ruler. Because the Quran emphasizes these features above all else.

The first of these characteristics suits Chosra, because according to the Bible, the Prophet Daniel saw in his dream the kingdoms of Medva and Morocco in the form of a two-horned ram before the rise of the Greeks (Daniel 8: 3, 20). Jews respect the “Two-Horned” person very much because with his attack, the Babylonian Kingdom collapsed and the Israelites gained their freedom.

The second feature also fits Kisra partially, if not completely. His conquests extended to Anatolia and Syria in the west and as far as Balkh in the east, but there is no evidence to show that he organized a campaign to the north or south. However, the Quran clearly mentions this third expedition. However, the third expedition is not entirely irrelevant, for history tells us that Kisra’s kingdom expanded north to the Caucasus. As for Gog and Magog, they are said to be Central Asian tribes known by various names – Tatars, Mongols, Huns and Scythians – who have been attacking settled empires and states since ancient times. It is also known that solid trenches and walls were built in the southern regions of the Caucasus. However, it has not been determined historically that these were built by Kisra.

As for the last feature; Kisra is the only person among the ancient kings who could have this feature. Because even his enemies could not help but praise his justice. Ezra, one of the books of the Bible, says that he was a God-fearing and God-worshiping king who released the Israelites because they worshiped God and ordered the rebuilding of Solomon’s temple to worship God who has no partner. .

In the light of the above-mentioned points, we can say that among the kings who lived before the revelation of the Quran, only Kisra fits the characteristics of Dhu’l-Qarnain. But we need more evidence to definitively claim that Kisra is Dhul-Qarnayn. However, there is no king or conqueror who fits the characteristics described in the Quran more than Chosra.

Historically, suffice it to say that Kisra was a Persian king who ascended the throne in 549. A few years after ascending to the throne, he captured the kingdoms of Median and Lydia and He conquered Babylon in 539. After this, there were no powerful kingdoms left to oppose him. Kisra’s conquests extended to Sind and Turkestan on one side, Egypt and Libya on the other, Thrace and Macedonia on the other, and as far as the Caucasus and Khwarazm in the north. In other words, all civilized countries were under his rule.[29]

In Qasimi’s commentary, which is one of the contemporary commentaries, the following is stated by some researchers: In the Dagestan region, there are two tribes behind one of the Caucasus mountains, known as Mount Qaf among the Arabs. One of them is called Âkûk and the other is Mâkuk. Arabs translated these into Arabic as Gog and Magog. These two tribes are known by many nations and are described in the books of the People of the Book. From these two tribes many northern and eastern nations in Russia and Asia arose. “sedd” is located in the narrow strait between Derbend and Khazar cities in the Dagestan region and is now called the iron gate, Sed. There are traces of the old iron wall in the narrow gorge between these two mountains.

According to the narration from the book “Safvetü’l-Ahbar”, the barrier reached by the sariyye sent by the Abbasid Caliph Vasık is the Chinese barrier. The length of these walls is approximately 1250 miles, their thickness reaches 25 steps from the bottom, 15 steps from the top, and their height reaches 15 steps to 25 steps. In some places, there are towers whose height reaches 40 steps. Alexander did not build these walls. The wall built by Alexander is the Derbend wall. According to this commentator, Dhul-Qarnayn is the famous Alexander of Macedon. The commentator, trying to find the difference between the known pagan belief of Alexander of Macedon and the belief expressed in the verses of the Quran, said: “Just because the belief of the Greeks was pagan, it does not mean that he was also an idolater. His teachers Aristotle and Pythagoras also believed in God.” However, this effort of the commentator is not convincing. As understood from his words, he built the wall in question to prevent the attacks of the Makuk and Akuk tribes.

On the other hand, two contemporary Indian Muslim scholars, Shibli Nu’mani and Abu Kalam Azad, conducted research on the subjects described in different parts of the Quran, in accordance with scientific standards and based on many sources and important historical documents. According to what the first scholar preferred as a result of his research, Dhul-Qarnayn B.C. Dârâ cl-Kebîr, the king of Persia [Iran], who lived in the 5th century. Gog and Magog are among the Tatar-Scythian tribes settled in the East behind the Caucasus mountains. The wall he built is known as the Derbend wall, close to the city of Derbend on the western side of the Caspian Sea. According to the research result of the second scholar, Dhul-Qarnayn, B.C. Persian king Kurus, who lived in the 6th century. This king reigned before Dârâ el-Kebir. It destroyed the land of Babylon and caused the Jews who were exiled from the land of Babylon to return to Palestine and the destruction of Uruşelim [Bcytü’l-Makdis] and its temple in B.C. He allowed it to be rebuilt in 538. The embankment built is not the Derbend embankment, but the embankment located on both sides of one of the Caucasus mountains, located between the cities of Viladi Kuyuköz and Tbilisi, in a place known as the Kurs Strait, one of its names. This dike still exists and is a mixture of iron and copper. Gog and Magog were from the Mongolian tribes and were causing corruption on earth. The course wall was also built to prevent them.[30]

Apart from the narratives we have conveyed, Ebu’l-Kelam Azad wrote a book called “Dhul-Qarnayn” and in this book he claimed that Dhul-Qarnayn was the Persian king “Kurus”. Israeli sources also provided evidence for this.

Apart from these, other theses have been put forward that Dhul-Qarnayn was an alien.

WHO REALLY IS ZULQARNEIN?

The narrations we have made and the opinions we have quoted show that the real identity of Dhul-Qarnayn has become incomprehensible among speculative narrations and interpretations. However, we are of the opinion that an accurate explanation regarding the true identity of Dhul-Qarnayn will be reached as a result of an analysis that will be carried out by being faithful to the text of the verses and not deviating from the meaning coordinates of the Quran. In this regard, our analysis on this issue is as follows:

At the beginning of the passage, our Lord says, “And they ask you about Dhul-Qarnayn. He wants that he will explain the facts about Dhul-Qarnayn by saying, “Say: I will read you a reminder/advice from him” and that his messenger will tell people about Dhul-Qarnayn accordingly.

The word “Zulkarneyn” is a phrase consisting of the preposition “ذوzü” and the words “قرنينkarneyn”, which is the denotation of the word “قرنkarn”. It literally means “having two stomachs”.

The word “karn”, “horn”, “big tent”, “life span of people in an age; “era” means “society, generation, generation that came together in terms of being in the same time period”.[31]

According to this explanation, the phrase “Zü’l-karneyn” means “owner of two horns”, “owner of two big tents”, “owner of two ages”, “owner of two generations”.

Considering the whole passage, the meaning of “owner of two ages” should be preferred among the meanings of the phrase “Dhul-Qarnayn”.

⁸⁴Indeed, We gave to the owner of two ages rulership on the earth and gave him a reason from everything.

⁸⁵Then he followed a reason.

In these verses, general information is given about Dhul-Qarnayn and it is explained that he has power on earth, that is, “a ruler, a ruler”. Dhul-Qarnayn lived a very adventurous life during the period of power that God gave him, and for some reason, he experienced his first adventure during this period.

The interpretation we reached as a result of our studies is that Dhul-Qarnayn is the Last Prophet Muhammad (peace be upon him).

Now we will see this first adventure of Dhul-Qarnayn [the Prophet].

Let’s put the information explained in this part of the passage in order:

* Dhul-Qarnayn went from where he was to a place where the sun was setting.

* When he gets there, the sun is setting in black mud.

* There is a society there.

* Allah said to Dhul-Qarnayn, “O Dhul-Qarnayn! “You either punish them or you treat them well and kindly,” he said. So He revealed it to him like this. This means that, in addition to being a ruler, Dhul-Qarnayn is also a prophet…

* Dhul-Qarnayn said to the people he came to with this authority and teaching from Allah:

The points that need to be emphasized in these five items we have listed are as follows:

THE SUN AND WHERE THIS PLACE IS:

Yathrib [Medina] was a social swamp at that time. There is almost no trace of revelation left.

Sun: We have stated many times before that the expressions “Sun” in the Quran metaphorically mean “Revelation, Quran”.

Where the Sun Sets: In these verses, the setting of the sun means “the removal of the Revelation and the Book that was sent down before [Suhuf-i Ibrahim, Torah, Psalms, Bible].

The Sun Sets in Black Slime: Black mud is figuratively speaking the rotten order of the people of Yathrib.

“O Dhul-Qarnayn! As for what the revelation is, “You either punish them or you treat them well and kindly”; When we look at the Quran, we see that the revelation made to Dhul-Qarnayn and the content of the agreement made by Dhul-Qarnayn with the people of the place he went to are verses 40-43 of the Surah Shura:

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

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

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

(Shura/40-43)

We now understand from here that this ruler and prophet is Muhammad (pbuh). The place he went was the Yathrib of that day, that is, the city we know as Medina today. The event described is our Prophet’s migration to Medina, taking over the civil administration there and signing a document [Medina Document] with them. Medina Document is a contract made in line with the “Whoever does wrong; acts against his own good by associating others with Allah, we will certainly punish him; then he will be returned to his Rabb and He will punish him with an unprecedented punishment. However, whoever believes and does righteous deeds, there is the best recompense for him. And We will say for him the easy from Our command principles expressed in Al-Kahf/87, 88.

The articles of this historical contract are as follows:

MEDINA DOCUMENT

In the name of Allah, the Most Gracious and Merciful:

This article is written by the Prophet Muhammad for the believers of Quraysh and Medina, Muslims, those who later joined their followers and those who made jihad with them.
These people form an ummah separate from other people.
The immigrants from Quraysh participate in the payment of blood rations, as is customary among themselves. They will participate in paying the ransom of the prisoners of war according to the principles and standards of justice that are considered good and reasonable among the believers.
Bani Avf will participate in paying the blood rations under the previous forms, as is the custom among themselves. Every group of Muslims will participate in paying the ransom for the liberation of prisoners of war according to the principles and standards of justice that are considered good and reasonable among believers.

(The same articles were repeated for Beni Haris, Beni Saide, Beni Cuşem, Beni Neccar, Beni Amr b.Avf and Beni Evsler. For this reason, we did not write the same repetition.)

Believers will not leave anyone among them who is under heavy financial responsibilities in this situation. They will pay their debts, such as salvation ransoms or blood diets, according to principles known as good and reasonable.
No believer will make an agreement with the mawla [person with whom a contractual brotherhood relationship is established] of another believer that would be to his detriment.
Among themselves, the pious believers will be against anyone who commits an act of aggression, an unjust act, a crime or violation of a right, or anyone who intends to create chaos among believers, and all hands will be raised against him, even if he is the son of one of them.
No believer can kill a believer for the sake of an unbeliever, nor can he help any unbeliever against a believer.
Allah’s zimma [protection and guarantee] is one. The protection of one of the most insignificant believers is a binding decision for all of them. Because believers, apart from other people, are each other’s protectors [friends].
Those of the Jews who follow us will be entitled to our help and support, provided they do not suffer oppression and cooperate with those who oppose them.
Peace is unique among believers. No believer can make a peace agreement in a war waged in the way of Allah, excluding other believers. This peace can only be made among believers on the basis of generality and justice.
All military units participating in the war with us will take turns with each other.
Believers will take revenge for each other’s blood shed in the way of Allah.
Pious believers are on the best and most correct path.
No polytheist can take the property and life of a Quraysh under his protection, nor can he prevent any believer in this regard.
If it is proven with conclusive evidence that any person caused the death of a believer, and the guardian of the deceased does not consent, he will be subject to the provisions of retaliation. In this case, all believers will be against him. However, it is halal to act only for the implementation of this rule.
It is not permissible for a believer who accepts the content of this article and believes in Allah and the Last Day to help a murderer and provide shelter for him. Those who aid and abet him will incur the curse and wrath of Allah on the Day of Judgment. Then, neither money nor concessions will be accepted from him.
Whatever you disagree on will be brought before Allah and Muhammad.
Jews, like believers, are obliged to pay war expenses as long as the war continues.
Banu Awf Jews form an ummah [society] together with the believers. The Jews have their own religion, the believers have their own religion. This includes their Masters.
However, whoever commits an unjust act or commits a crime will only harm himself and his family members.
Banu Najjar Jews have the same rights as Banu Awf Jews.

(Since the words in articles 21 and 22 are repeated verbatim for the Jews of Beni Haris, Beni Saide, Beni Cuşem, Beni Evs and Beni Salebe, these parts are not mentioned.)

Cefne family is a branch of Salebe. For this reason, they will be considered like the Salebes.
Banu Shutaiba will have the same rights as the Banu Awf Jews. The rules will be strictly followed and there will be no violation of them.
Those who seek refuge with the Jews will be treated like them.
No one from the Jews will be able to go on a military expedition with the Muslims without the permission of Muhammad.
Revenge for an injury shall not be forbidden. If someone kills a man, he ultimately makes himself and his family members responsible. Otherwise it would be unfair. Allah is with those who comply with this scripture best.
In case of war, the Jews bear their own expenses and the Muslims bear their own expenses. They will help each other against those who wage war against the people shown on this page. There will be good behavior between them. The rules will be strictly adhered to and there will be no behavior contrary to them.
No one can commit a crime against his allies. The oppressed will definitely be helped.
Jews will suffer as long as they fight together with Muslims.
Medina, including its valley, is a sacred place for those whom this page shows.
The person under protection is like the person who protects himself. He can neither be oppressed nor can he be oppressed himself.
No one may grant protection except those who have the right to grant protection.
All cases of murder and quarreling that are feared to occur among the people mentioned on this page should be brought to Allah and His Messenger. Allah is with those who follow the page best.
Neither the Quraysh nor those who will help them will be taken under protection.
Mutual aid will be provided between Muslims and Jews against those who will attack Medina.
If; If Jews are invited by Muslims to make a peace or participate in a peace agreement, they will make it directly or participate in it. If Jews offer the same things to Muslims, they will have the same rights against believers. Cases of war on religion are exceptional.
Each group is responsible for its own district.
The conditions laid down for the persons shown on this page are also strictly and completely applied to the Aws Jews, that is, to their Maulas and to themselves, by the people shown on this page. The rules will be strictly followed and no violations will be made. Those who gain profit through unfair means only harm themselves. Allah is with those who most accurately and perfectly comply with the items shown on this page.
This article cannot prevent the person who commits a tort or crime from being punished. Both those who go to war and those who stay in Medina are safe. It is an exception to commit an unfair act. Allah and His Messenger Muhammad will keep their protection over those who preserve this page with complete loyalty and attention.[32]

⁸⁹Then the owner of two ages followed a reason.

⁹⁰Then he arrived to the place where the revelation [wahy] rises. He found the revelation rising over a people. We had made for them a shield with knowledge that is not revelation.

⁹¹Thus it was! And We had encompassed that which was with him in terms of knowledge.

In these verses, another adventure of Dhul-Qarnayn [the Prophet] is mentioned due to another reason. This time Zulkarneyn goes to the place where the sun rises. We said above that “revelation” is meant by “sun”. Accordingly, the event discussed here is Dhul-Qarnayn [the Messenger of Allah] going to the place where the revelation first came to him, that is, to Mecca [Hudaybiyyah].

The expression “He found it [the sun] rising on a people” in verse 90 indicates that the Meccans were just at the stage of comprehending the Quran in those days.

Again, with the statement in verse 90, “So much so that We made a shield for them from below [the sun]”, it is stated that this course was not a divine order but was based on the Prophet’s own ijtihad; However, it is said that he made a very successful contract thanks to the knowledge he had. When the word “sun” in the verse is considered as “revelation”, the subordinate of revelation must be the Prophet’s own ijtihad. It is understood that the treaty of Hudaybiyyah was a successful contract, as the conquest of Khaybar took place thanks to the treaty of Hudaybiyyah.

According to historical records, in the 6th year of Hijra [A.D. In 628, the Messenger of Allah came to Hudaybiyya near Mecca with the intention of visiting the Kaaba with about 1500 Muslims, and upon the attitude of the Meccans not to allow this, a diplomatic negotiation process took place between the Muslims and the Meccans. As a result of the negotiations, a settlement agreement was concluded between the two parties. The main articles of this historical contract made in Hudaybiyyah are as follows:

1- Muslims will immediately return to Medina without visiting the Kaaba, but they will be given a three-day leave for the Hajj the following year.

2- No Medinan Muslim who takes refuge in Mecca will be returned, but Muhammad will be obliged to send back every Meccan who takes refuge in him, at the request of the wali [owner or head of family for slaves] of this Meccan.

3- A ten-year peace agreement will be put into effect between the two communities, including the allies of the two parties participating in the agreement. With this peace agreement, the land of each side will be opened to the peaceful passage of [caravans] coming from the other side. With this agreement, the parties implicitly agree to remain neutral in the event of a war with a third party.

⁹²Then the owner of two ages followed a reason.

⁹³And when he reached between two covenants, he found a disobedient people [Khyber Jews] that was inferior to two peoples [people of Mecca and Medina],

In these verses, another adventure of Dhul-Qarnayn [the Prophet] is mentioned. In this adventure, Dhul-Qarnayn went to another place after two dams and found “a people who did not understand words” there.

This unintelligent tribe appealed to Dhul-Qarnayn and asked him to create a wall between them and Gog and Magog, who were causing turmoil in those lands, in return for a certain tax.

In order to understand this section well, we analyze some words:

“سدّSedd”: This word means “closing the gap, closing the gap, preventing chaos”. The verbs of the word such as “sedde, yesüddü” are taken to mean “he corrected, ensured peace, documented, documented”.[33]

Among these meanings of the word “sedd”, we prefer the meaning of “document [document]”.

“BETWEEN TWO SEDD [DOCUMENTS]”

We believe that this expression in the verse refers to the place between two cities where two separate documents were signed. The two documents signed were the Medina Document and the Hudaybiyya Document; The cities where they were signed are Mecca and Medina. Between these two cities is the city of Khyber.

“THE PEOPLE CANNOT UNDERSTAND WORDS”

It is stated that when Dhul-Qarnayn arrived in Khaybar, “he found a tribe from among the subordinates of the two tribes that could hardly understand a word.” Here, two characteristics of the society Dhul-Qarnayn encountered are given. The first is that this society is inferior to the societies of Mecca and Medina, and the other is that they are “a society that understands almost nothing.”

The word “يفقهونyefkahûne” was used in the original of the verse. This word does not mean ignorant of the language. This word is a derivative of the word “الفقهfiqh”.

The word “الفقهFiqh” means “to know something, to understand it”. Over time, “Fiqh” has come to mean “religious knowledge, religious understanding [legal knowledge, legal understanding, knowledge of civil law]” because of its prestige, honor and superiority over other knowledge.[34] In this case, the expression “lâ yekâdune yefkahûne kavlen” in the verse, meaning “a nation that hardly understands words”, gives the message that this society is “a society that would not recognize law and order and would not care about justice if it could.”

As is known, behaviors such as not keeping their promises, breaking their covenants and agreements, and not doing what they do voluntarily are behaviors that the Israelites frequently committed.

In this case, the community mentioned here is the “Khyber Jews”. As a matter of fact, some of the Jews living in Khaybar are Jews who did not comply with the Medina agreement and migrated there from Medina.

As a matter of fact, the Jews who migrated from Medina to Khaybar in Hashr 13 and 14 are described as “Kavmun la yefgahün” and kavmün la ya’kılun”.

GOG AND MAGOG

Many exaggerated interpretations have been put forward regarding these words. We quote the simplest of these:

His narration about Gog and Magog includes the following: Some have said that the words “Gog” and “Magog” come from Arabic origins and mean the ignition of fire. Or these are foreign words and have been translated into Arabic. These two tribes Yafes b. He is one of Noah’s children and a generation from the Turks. Or the Turks were a group of them and left without building the Wall of Dhul-Qarnayn and remained outside. Then they were called Turks. There are 22 tribes and they constitute nine tenths of the children of Adam. They are two nations and each nation is four thousand nations. Each of his men will not die until he sees a thousand of his generation grow up and become capable of using weapons. These are the children of Adam (pbuh) and they travel around the world to destroy it. According to what is said about them, they are three classes: One class is like the pines in Damascus; Their height towards the sky is 120 zira [A zira’ is about 70 cm long]. Another class, whose width and length are equal, is 120 zira, against which neither mountain nor iron can stand. The third class lays down with one ear on the ground and covers itself with the other ear. They eat any wild animal they encounter, including elephants, pigs, dogs, and even those that die among them. Their front is in Damascus, their back is in Khorasan, they drink all the eastern rivers. However, there are also some that are a span long. Dhul-Qarnayn found some of them who were half the height of a medium-sized man, and they had claws in their hands. Their teeth were like the teeth of wild animals, they had hairs on their bodies that protected them from heat and cold, and they mated like animals. One night, Adam (pbuh) had an earthquake, his semen mixed with the soil, and Allah created Gog and Magog from this water. They are united with the children of Adam in terms of their father. They resemble predators and tear animals and predators to pieces; They eat snakes, scorpions and all kinds of creatures. They come out of their country in the spring, and the age eats up everything green; They took the dry ones with them.[35]

Our analysis on this issue is as follows:

Opinions have been put forward that the words “Gog” and “Magog” are not Arabic. In fact, in studies conducted on the detection and explanation of non-Arabic words in the Quran, it has been reported that these words were foreign [Greek] such as the words “Harut” and “Marut” and were later converted into Arabic.[36]

It has also been accepted that these words are Arabic by making additions and deletions to their structures. We have made many efforts in this regard, but these efforts have been in vain.

As follows: In order to accept these words as Arabic, the word “يأجوج Ye’cûc” comes from the root “ا ج ج جecc” meaning “to ignite the fire, the sound of fire, to give pain [salt pain]”; it can be thought that the word “مأجوجme’cûc” is derived from the root “م ج جmcc” meaning “to throw, to scatter”.[37] However, although an aorist verb can be formed from this root in the form ” يأجج ye’cücü” or ” يؤجج yü’cicü”, يمججyemcicü”, it is never “Gog” or “Yâcûc”; It is not possible to create a name in the “Magog” or “Macuc” pattern. In this case, it becomes necessary to accept that these words, which are nouns, came to the Arabic language from other languages. All languages have such configurations. We can give examples of words such as “Herc ü Merc”, “Harut Marut”, “herrü merrü”.

In our opinion, the words Gog and Magog are not of Arabic origin, in accordance with general acceptance. They are the Arabicized versions of the words “Gog” and “Magog”, which are abbreviations of the words “Theogog” and “Demogog”.

There are texts in the holy books of the People of the Book [Jews and Christians] regarding these words:

“When the thousand years are up, Satan will be released from his prison; and he will go out to deceive the nations that are in the four corners of the earth, Gog and Magog, and to gather them together to the harp. Their number is like the sand of the sea.”[38]

“The sons of Japheth: Gomer, and Magog, and Maday, and Javan, and Tubal, and Meshech, and Tiras…”[39]

“The Lord will bring upon you, as an eagle flies, a nation from afar, from the ends of the earth, a nation whose language you will not understand; a hard-faced nation that does not respect the person of the old man and has no pity on the children, and will eat the fruit of your livestock and the fruit of your land until they destroy you; and he will not leave you grain, nor new wine, nor oil, nor the young of your cattle, nor the young of your sheep, until he has finished you. And they will besiege you in all your cities, until your high and strong walls, in which you have trusted throughout your land, are broken down, and they will besiege you in all your cities, in the land that the Lord your God has given you.[40]

“Son of Adam, go to Gog, the prince of Roshun, Meshechin, and Tubal, who is from the land of Magog, and prophesy against him, saying, Thus says the LORD: “Gog, the prince of Roshun, Meshechin, and Tubal, behold, I am against you.”[41]

“Therefore, son of man, prophesy and say to Gog, ‘This is what the Lord GOD says: ‘In that day you will not learn, while my people Israel are secure. And you and many peoples with you will come from your place from the end of the north, a great multitude and a mighty army, all riding on horses, and you will come up against my people Israel as a cloud to cover the land. It will come to pass in the last days that the nations will “When I shall be sanctified in your sight, O Gog, I will bring you against my land, so that they may know me.”[42]

“And it shall come to pass in that day, when Gog cometh against the land of Israel, saith the LORD GOD, that I will come forth with fire. And you, son of man, prophesy against Gog and say: ‘Thus says the Lord GOD: ‘Behold, I am against you, Gog, prince of Rosh, Meshech, and Tubal; And I will turn you back, and I will bring you forward, and I will bring you out from the ends of the north; and I will bring you upon the mountains of Israel; and I will smite his bow from his left hand, and his arrows from his right hand. You will fall on the mountains of Israel, with all your armies and the people with you; I will give you to all kinds of birds of prey and to the beasts of the field to devour you. You will fall in the open field; for I have spoken, saith the Lord GOD. And I will send fire upon Magog, and upon them that dwell safely in the islands; and they will know that; I am the Lord.”[43]

“And it shall come to pass in that day, that I will give Gog a sepulcher in Israel, in the brook of the Temporaries [the brook Abarim], east of the sea; and he will stop them that pass by; And there they will bury Gog and all his people; and it shall be called the brook Hamon-Gog. And the houses of Israel shall continue to bury them for seven months, that they may cleanse the land. And all the people of the land will bury them, and they will be celebrated in the day of my glory, declares the Lord GOD. And they will set out men to go through the land, and to bury what remains on the ground, to cleanse the land with those who go through it; They will investigate the end of seven months. And those who will pass through the land will pass through; And when anyone sees a human bone, he shall put a token beside it, until those who bury it shall bury it in the brook Hamon-gog. And Hamona will be the name of a city. “They will clean the country.”[44]

“And when the thousand years are completed, Satan will be released from his prison; And he will go forth to deceive the nations in the four corners of the earth, Gog and Magog, and to gather them together for the war; Their number is like the sand of the sea. And they went up upon the breadth of the earth, and surrounded the host of the saints, and the beloved city; and fire came down from heaven and devoured them.”[45]

“Behold, I will bring a nation into your house from afar, O house of Israel, says the Lord; It is a difficult nation, an old nation, a nation whose language you do not know, nor do you understand what they say. Their quiver is an open grave, they are all brave men. They will eat the harvest and the bread that their sons and their daughters will eat; They will eat their vines and their fig trees; They will destroy with the sword your walled cities in which you trusted. But even in those days I will not consume you completely, says the Lord.[46]

Let’s examine these meanings in the paragraph in the Anbiya Surah, where Gog and Magog appear for the second time:

⁹²Surely, this is your community as the one united community. And I am your Rabb. Then worship Me.

⁹³Yet those who associate others with Allah shattered their affair among themselves. All will return only to Us.

⁹⁴Therefore, whoever does amendatory deeds while he has believed; there will be no ungratefulness for his effort. We indeed are the Ones Who write it.

⁹⁵And there is a prohibition upon a city that We manipulated/destroyed: “They surely will not return!”.

⁹⁶And when the raiders and their commander are opened³⁰², they come out swarming from the high hill.

⁹⁷And when the true promise has approached, eyes of the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb will pop out: “O woe to us! We surely have been unaware of/apathetic to this. Indeed we were the ones who did wrong; acted against our own good”.

(Anbiya/92-97)

According to the narrative in both the Bible and the available Bibles, as well as in the Quran, the common feature of Gog and Magog is raiding and invasion.

Therefore, the power evoked by these two words is the power of an army. In this case, “Gog” means the army commander and “Magog” means his soldiers.

Another point that draws attention is that these words have been Arabicized with words that evoke the words “destroying, throwing away and scattering”.

It is wrong to confine Gog and Magog to a certain history and geography. Gog and Magog can be in every era and every region. In the past, Alexander the Great and his army were Gog and Magog. Alpaslan and his army, who invaded/conquered Anatolia, were Gog and Magog for the Anatolian people. Fatih and his army, who invaded/conquered Byzantium, are Gog and Magog for Byzantium, and America and its allies, who invaded Iraq today, are Gog and Magog for the Islamic world. Those who invaded Afghanistan, Chechnya, Palestine, Vietnam, Egypt, Libya, Morocco and Tunisia are all Gog and Magog.

The conclusion we can reach from all these explanations is this: The commander [Muhammad] and his soldiers [Companions] who invaded Khaybar are Gog and Magog for the people of Khaybar.

In verse 94, according to the true meaning of the words, “a society that does not understand words, does not listen to law and order” says to Dhul-Qarnayn, as if talking about third parties, “O Dhul-Qarnayn! It is seen that they addressed them as follows: “Surely Gog and Magog are corrupters in this land.” This speech conveyed in the verse is misinterpreted because it has not been meditated on sufficiently. However, the aforementioned “society that does not understand words and does not listen to law and order” did not directly say to Dhul-Qarnayn, “You and your army are corrupters in these lands,” but said in a polite and diplomatic tone: “O Dhul-Qarnayn! They call out in a sarcastic language, “Surely Gog and Magog are corrupters in this land.”

“The art of allusion” is a method frequently used in the Quran and Arabic literature. As you may remember, in the Surah Al-Alaq, “Have you seen the person who prevented you when you prayed [provided education, provided social support]?” Instead, “Have you seen the person who hinders a servant when he performs salat [provides education, provides social support]? (Alak/9, 10)”. Likewise, in the Surah Abese it is said, “You turned your face sour and turned your back; “Because he came to you blind” instead of “He grimaced and turned away; “Because he came to him blind… (Abese/1, 2)” it was said. In both verses, the addressee is addressed in the third person, not directly, but in a metaphorical manner.

CORRUPTION IN THE LAND

In the verse, it is stated that the lawless society [Jews of Khaybar] made an offer to Dhul-Qarnayn: ”

When the “الel” suffix at the beginning of the word “الآرضel-Arz” in the original verse is taken to mean “ahd”, the meaning becomes “in this place, in these lands”, not “on earth”. When the word is taken in this sense, it can be seen that the people of Khaybar said to Dhul-Qarnayn [the Messenger of Allah] “Invaders [you and your soldiers] do not understand farming, you do not know how to cultivate this land, you will cause disgrace to this land, you will ruin and scatter the fields. Therefore, do not take these lands from us. Let us cultivate and plant these lands again. It is understood that they offered “Let’s give you taxes in return.”

⁹⁶And when the target was level: “Prepare the covenant/treaty!”. And when the covenant/treaty was prepared, he said: “Bring it so I may sign”.

In these verses, Dhul-Qarnayn’s response to the unintelligent people who offered him to build a wall in return for taxes and his actions are discussed. In this answer, Dhul-Qarnayn [the Messenger of Allah] stated that the victory God had granted him was more valuable and beneficial than the booty to be taken from there, and then he said, “Come, let’s make a very solid agreement.” The word “redm”, which we give the meaning of “a very strong wall”, has a more comprehensive meaning than the word “sedd”.[47]

While the people who do not know the law said to Dhul-Qarnayn, “Build a barrier for us,” Dhul-Qarnayn talks about building a much stronger barrier for them. It is understood from here that the contract made with the people of Khaybar will be stronger than the contract made with the people of Medina and the contract made with the people of Mecca in Hudaybiyyah. It has already happened that way.

زبر الحديد ZÜBERE’L-HADİD

The word “الزّبرZüber” is used in the sense of “piece, mass” as well as “book, small book, brochure, written notes”. Psalms, the name of the book given to the prophet David, comes from the same root as this word.[48]

The word الحديد” Hadid” is used in the sense of “iron” as well as “sharp intelligence, sharp vision, eye sharpness”. Since the word was previously explained in the analysis of Sebe/10, 11, we recommend reading the detail from there.[49]

The word Hadid is used in Qaf/22 as follows: “Surely you were heedless of this. Now we have lifted your veil from you. It was used in the sense of “sharp vision, subtle intelligence” as “now your eyes are sharp today”. In the verse that is our subject, the word again means “sharp vision, subtle intelligence”.

When we evaluate the phrase “Zübere’l-hadid” in line with this meaning, the meaning of the sentence is “bring me the notes of your sharp intelligence.” In other words, it means “bring me the proposal texts you have prepared with your wit.” Thus, Dhul-Qarnayn expects the first offer from them for the agreement to be made.

The phrase “When the two peaks/targets finally become equal” in the verse means “When conditions acceptable to both parties are met”. When this happened, they were told to “blow”. The expression “swear on” means “when you prepare it, we will sign it, and the agreement will be solid”. Because, according to the literal meaning of the words, turning iron into fire and pouring water on it means giving water to iron and steel. Giving water to iron and steel means making it stronger, unyielding, indestructible and incorruptible.

“When he finally turned it into a fire”, that is, when the conditions of both parties were put forward and an agreement was reached, Dhul-Qarnayn said, “Bring it to me, I will pour water on it.” Here again, an artistic expression is made with very meaningful words. Therefore, attention should be paid to the figurative meanings of the expressions. It is unthinkable to pile iron logs between two mountains and then pour molten copper on them, as in classical assumptions. If the people had that much iron and the bellows to melt it, they would not have asked Dhul-Qarnayn for help. In addition, it is impossible to heat and melt thousands of tons of iron piled between two mountains with bellows.

Although the word “قطرktr”, which is generally given the meaning of “molten copper” in the verse, expresses this meaning, its main meaning is liquids such as “water”, rain” and “tears”.[50] We have preferred the meaning of water here.

⁹⁷Then the people who did not understand a word were not able to pass over the strong covenant/treaty nor break it.

In these verses, it is explained that the contract ended with goodness and mercy and that this contract was not broken.

When these verses were revealed, none of this had happened. Therefore, we do not know whether the Messenger of Allah understood that he was the Dhul-Qarnayn mentioned in the Quran until he experienced these events.

Finally, let us state this: The reason why the Messenger of Allah is “Dhul-Qarnayn [Owner of Two Ages]” is because his life as a prophet had two stages. In later years, Muslims accepted the Hijra as the starting year of their calendar. Thus, the events entered history by being divided into “HÖ [Before the Hijra]” and “HS [After the Hijra]”. Just like the “Milat” in the expressions “BC [Before Christ] and “AD [After Christ]”, the “Hijra” event was accepted as a reference point pointing to two separate eras in history.

In the ninety-eighth verse, “This contract, made firmly, is a mercy from my Lord. Now when the promise of my Lord comes, He will level it. With the expression “The promise of my Lord is also true”, the contract made with the Jews of Khaybar was first mentioned in the language of Dhul-Qarney (Rasulullah Muhammad); It is a mercy for the believers that the Khyber date groves fall into the hands of the believers; It is reported to be very useful and a great gain. Then when God’s promise came; When the apocalypse comes (and it is true and real), it will be straight; It is emphasized that they will become useless, so you should not be spoiled with them.

THE TREATY MADE WITH THE KHYBERLINES

We believe that the contract made with the people of Khyber should be especially known in terms of its relevance to our subject. The terms of this agreement, in which the Jews of Khayber were envisaged to exploit the lands in their hands as subdivisives, were as follows:

The Jews of Khaybar, especially the Jews of Watîh and Sulalim, were to leave Khayber, leaving all their property and property, upon the trust and promise given to them by our Prophet (peace be upon him). When our Prophet wanted to expel them from Khaybar, the Jews said:

“Leave us in Khaybar, so that we can be in this land of Khayber, develop them, and take care of them. O Muhammad! We are owners of property. We know and succeed in maintaining and operating property better than you. Let us manage these properties!” they said. Thus, they stated that they wanted to work as splitters on the Khyber properties.

Indeed, neither our Prophet nor his companions had workers who could take care of the Khaybar properties, nor did they have the time to personally monitor it.

Our Prophet (peace be upon him):

“If you want, I will give you these goods to be processed, and the crops and fruits will be divided among us! I will stop you on these goods as long as God keeps you!” he said.

They accepted the Jews of Khaybar. Thereupon, our Prophet (peace be upon him) said:

“As long as we take you out when we want to take you out!” He made an agreement with them to divide the crop in half. Thus, he let them exploit the land of Khyber.

According to this; Jews would work, sow, plant, and receive half of the crops and date crops in return for their services.

According to what Abdurrezzak narrated from Imam Zuhri:

Our Prophet (peace be upon him) called the Jews of Khaybar to him as they were about to leave Khaybar. He handed over to them the date palms and crops of Khaybar, so that they would divide the crop in half, and said to them:

“As long as Allah stops you, you will continue to work on this matter,” he said.

In Khaybar, neither our Prophet nor his companions employed workers other than Jews.

There were 400,000 date palm trees growing in Ketibe. Our Prophet (peace be upon him) sent Abdullah b. Revâha, then Cebbar b. He would send Sahr to Khaybar, have the crops and fruits estimated according to justice and equity, and divide them in half.

Abdullah b. After estimating the crop and dividing it into two, Rawaha leaves the Jews free to take whatever division they want, or says to them:

He would say, “You guess, divide, and leave me free to take someone.”

Despite this, the Jews’ Abdullah b. To Rawaha:

“You treated us unfairly!” Some people even go so far as to say, Abdullah b. Revâha:

“If you wish, let our part be yours! And your part be ours!” He showed maturity by saying

Jews collected their women’s ornaments and sent them to Abdullah b. To Rawaha:

“Keep these things for you, so do us a favor in dividing them! Turn a blind eye!” they said.

Abdullah b. Revâha:

“O Jewish community! By God, you are the most unpleasant and disgusting of God’s creatures to me! The wage you offer me is a bribe. Bribery is haram! We do not put it in our mouths or eat it!” said

Jewry:

“As long as the heavens and the earth last, this is what is true and true!” They admitted that bribery was haram in their opinion.

Abdullah b. Revaha estimated the crop as 40,000 vesks, and there were twenty thousand vesks on each side.

Jews of Khaybar, Abdullah b. They did not receive any harsh treatment from the Muslims until they killed Suhayl. After the death of our Prophet (peace be upon him), Hz. Abu Bakr acted in the same way regarding the Jews of Khaybar. Hz. After the death of Abu Bakr, Hz. Umar acted like this towards the Jews of Khaybar until they made matters worse. Hz. During the reign of Omar, the number of workers employed by Muslims increased, cultivating the land became easier, and there was no need for Jews.

Ketibe’s annual date crop was an estimated 8,000 vesks. Half of this, 4,000 vesks, was left to the Jews who were palm splitters.

The annual yield of barley planted in Ketibe was 3,000 sa’. Our Prophet took half of this, 1,500 sa’ of barley, and left 1,500 sa’ to the Jews.

Half of the date seed, worth 1,000 sa’, belonged to our Prophet Muhammad.

Our Prophet (peace be upon him) was giving all these barley and date crops and date seeds to Muslims.[51]

After Dhul-Qarnayn was introduced, in this group of verses our Lord brought the subject to the Doomsday again to warn people. The people mentioned in the passage are the polytheists mentioned in the introduction of the sura.

On the Day of Judgment, the polytheists will be absolutely disappointed. So much so that they are now faced with the apocalypse that they did not believe in and thought would not happen. Inevitably, they have gathered at the place of judgment, waiting for their reckoning to be settled. In front of them is a hell that has expanded to include all non-believers.

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

(Kamer/6-8)

⁹⁹Thus We relate to you some of the important news of that which preceded. Indeed, We have given you a reminder [the Qur’an] from Ourselves. ^100-102Whoever keeps his distance from Our Reminder [the Book/the Qur’an], he will definitely bear a burden on the day of Qiyamat [Resurrection]; on that day when the Sur will be blown, in which they will abide eternally. And what a heavy burden is the day of Qiyamat [Resurrection] for them! On that day, We will gather the criminals with their eyes turned blue. ¹⁰³They will whisper among themselves: “You remained on the earth only for ‘ten days’.” – ¹⁰⁴We know better what they will speak among themselves. – Then the one who was the best in way will say: “You remained only for one day”.

(Ta Ha/100- 102)

18On that day the Trumpet will be blown; You too will come immediately in groups.

¹⁸On that day, the Sur will be blown; and you will come in groups right away.

(Nebe’/18)

In this verse, a reference is made to those who have sunk into disbelief, and in a threatening and humiliating tone they are asked, “Well, did those unbelievers think that they would take some protectors from among those who are inferior to me?” Of course, there is no one to save them from the situation they are in.

And they took gods from among those who are inferior to Allah, so that they might have glory [power, glory, honor] for themselves.

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)

¹⁰³Say: “Should we inform of the greatest losers in deeds? ¹⁰⁴They are those whose efforts are lost while they think that they produce good work”.

¹⁰⁶Jahannah [Hell] will be their recompense for their disbelief; that they have consciously denied the divinity of Allah and the fact that He is Rabb and ridiculed My Ayat and messengers.

In this group of verses, our Lord explains “those who suffered the most damage” through His messenger. Accordingly, those who suffer the most are those whose efforts were in vain while they thought they were doing and producing good things in the world. Because they made the biggest mistake and denied the signs of Allah and the afterlife. That’s why all their efforts were in vain, and their deeds could not even be put on the scales. Their only destination will be hell, because they disbelieved and mocked the messenger.

As stated in many verses, here too, the value of deeds is conditioned on faith. Without faith, deeds will not be evaluated.

¹⁵Whoever desires simple worldly life and its adornments, We give him herein fully the recompense of what he does. And they will not be deprived therein at all.

¹⁶Those are the ones for whom there is nothing but fire in Akhirat [Afterlife]. And what they did and produced will be lost there. And that which they did will definitely be worthless.

(Hud/15, 16)

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

(Al-i Imran/91)

¹⁸The example of infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb is that their deeds are like ashes which the wind blows forcefully on a stormy day. They are unable to keep anything from what they earned. This is what is extreme astray.

(Ibrahim/18)

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

(Furkan/23)

^39,40And as for the infidels; those who have consciously denied the divinity of Allah and the fact that He is Rabb; their deeds are like a mirage in the desolate deserts that the one who is without water thinks it is water, but when he reaches it he can not find anything there. But he finds Allah beside him. Then, Allah pays his account fully. Allah is swift in accounting. Or it is like the deep darkness in a very deep, vast sea; waves cover it; and there is a cloud over it. Darkness upon darkness… Whomever he extends his hand, he can barely see it. And whomever Allah has not given the light, then there will be nothing from the light for him.

(Nur/39,40)

^107,108Indeed, those who have believed and done amendatory deeds, gardens of Firdevs will be presented for them wherein they will abide eternally. They will never desire to leave there.

In these verses, the situation of those who believe and do good deeds is revealed. They will be placed in the gardens of Firdevs, they will stay there forever and will never want to leave.

FIRDEVS GARDENS

According to general opinion, the word “Firdevs” in the verse is a word that was later transformed into Arabic. It means “garden” in Greek. The people of the Damascus region call the fertile gardens Firdevs. “Ferâdis”, the plural of the word Firdevs, is the name of a place in Syria [Damascus].[52]

With the expression “Firdevs gardens”, believers are encouraged to do things that will lead to heaven. According to the narrations in classical sources, while Qatada claims that Firdevs is the center and highest place of heaven, Ka’b says, “There is no one higher and higher than Firdevs in the heavens.”

Just as it is understood from the verse that believers will be rewarded with Firdevs gardens in the afterlife, it can also be understood that the good news that the Firdevs gardens in Syria, which was still Byzantine territory at the time when this verse was revealed, will one day be available to believers.

¹⁰⁹Say: “If the sea was ink for the words of my Rabb, the sea would deplete before the words of my Rabb end, even if we brought as much of it again”.

While our Lord points out the infinity of his power in this verse, he also explains the infinity of his mercy to his servants. He is so kind and merciful to his servants that he constantly sent prophets and sent down revelations for them.

We have seen a verse similar to this verse before in the Surah Luqman:

²⁷And surely if whatever trees on the earth were pens and the sea, added by seven more seas after it, was its ink, words of Allah would not be depleted. Indeed, Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

(Luqman/27)

⁹⁶What is with you will end but what is with Allah is everlasting. And We will definitely give to those who are patient their reward with much better than what they do.

(Nahl/96)

In this verse, our Lord gives his message in the language of his messenger. According to this message, the messenger himself is a human being. However, by being assigned as an embassy, it was revealed to him that there was only one God. The choice belongs to the people. Whoever believes in meeting Allah after death must do good deeds. In worshiping Allah, no one should associate other beings with the only Lord.

Let’s remember a few verses about how and why partners are associated with Allah and what kind of fate such people will face:

^104-106Say: “O people! If you do not exactly know what my religion is, know well that I do not worship those you worship from among those that are inferior to Allah. But I worship Allah/the One Who will take your lives. And I have been commanded to be among those believers and that ‘Turn all your self towards the Religion as being one who turns to the Truth from associating, consciously denying the divinity of Allah and the fact that He is Rabb and never be among those who associate others with Allah! And do not invoke those that neither benefit you nor will harm you from among those that are inferior to Allah! If you do despite this, you will definitely be among those who do wrong; act against their own good by associating others with Allah’”.

(Yunus/104-106)

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

(Zumer/65, 66)

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)

^30,31Thus it is! And whoever shows respect to what Allah made untouchable, it is better for him in the sight of his Rabb. And all livestock other than which have been recited to you are made halal/permissible to you. Therefore, avoid the evil which is from those idols as the ones who have turned to Allah, who do not associate others with Him, and avoid lies as well. And whoever associates others with Allah is like that which falls from the sky and snatched by birds or that which the wind drags to a desolate place.

(Hajj/31)

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

(An’am/88)

(An’am/94)

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

(Shura/21)

Allah knows the truth best.

[1] (Süyuti, al-Itkan; Muqatil)

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

[3] (Ibn Kathir)

[4] (Razi; al-Mefatih al-Ghayb)

[5] (Muhammad Asad; The Message of the Qur’an)

[6] (Lisan al Arab, vol. 7, p. 549)

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

[8] (Mushaf-i Sharif; ISAM Publications, Differences in Mushaf, p. 151)

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

[10] (Razi; al-Mefatih al-Ghayb)

[11] (Muqatil; Razi, al-Mefatih al-Ghayb; Qurtubi, al-Jami’a li Ahkami’l-Qur’an)

[12] Tabyin al Quran; vol. ??? pp. ????*

[13] (Mawdudi; Tafhim al Qur’an)

[14] (Lisan al-Arab, v: 7, p: 751)

[15] (Lisan al Arab, vol. 4, pp. 220-222)

[16] (from Cumhuriyet newspaper, February 11, 2006, Science and Technology supplement)

[17] (Tabyin al Qur’an; ?????; Taj al Arus; c.3, pp. 170, 171. “ba’s”)

[18] (Lisan al Arab, v: 7, p: 21,22)

[19] (Lisan al Arab, vol. 7, p. 79)

[20] (Lisan al Arab, vol. 1, pp. 332-335)

[21] (Taj al Arus; vol. 6, p. 51)

[22] (Lisan al-Arab; v: 2, p: 644)

[23] (Lisan al Arab, vol. 6, p. 664- 666)

[24] Kashshaf/volume, 2; p. 495; explanation of Kahf/79

[25] (Razi; al-Mefatih al-Ghayb)

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

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

[28] (Ibn Kathir)

[29] (Mawdudi; Tafhim al Qur’an)

[30] (Darweze; al-Tafsir al-Hadith)

[31] (Lisan al Arab, vol. 7, pp.336- 340; al-Mufredat, “krn”).

[32] (See: Niyazi Kahveci, Human Rights and Islam, Ankara: TDV Publication, 1995, pp: 45-49. For another Turkish translation of the Medina Convention, see: Ahmet Gurkan, Islamic Culture’s Civilization of the West, Ankara: 3, b. [Tarihsiz], pp. 74-80)

[33] (Lisan al Arab, c.4 , p.530)

[34] (Lisan al Arab, vol. 7, p.147)

[35] (Darweze; al-Tafsir al-Hadith)

[36] (al Jawaliki; al Muarreb, Dr. Semih Abu Mughuli; Fi’l Qur’ani min Kulli Lisan)

[37] (Lisan al Arab, vol. 8, p. 204)

[38] Bible / Revelation 20. 7-8:

[39] Genesis 10/2:

[40] Deuteronomy 28/49-51:

[41] Ezekiel 38/2-3:

[42] Ezekiel 38/14-16:

[43] Hezekiel 39/1-6:

[44] Hezekiel 39/ 11-12:

[45] Revelation of John 20/7-8:

[46] Jeremiah 5/15

[47] (Lisan al Arab, vol. 4, p. 121, art. “rdm”)

[48] (Lisan al Arab, vol. 4, pp. 332-335)

[49] (Tabyin al-Qur’an; c.??????)

[50] (Lisan al Arab, vol. 7, pp. 410, 411)

[51] All Islamic History Documents)

[52] (Lisan al Arab, art. Firdaws)