7. SURAH AT-TAKWIR [WRAPPING] – Presentation of Islam and Quran

INTRODUCTION TO SURAH AT-TAKWIR

This surah was revealed in Mecca as the 7th surah. It takes its name from the word “كوّرت kuwwirat” in the first verse, derived from the infinitive form “تكوير takwir”, which means “wrapping” or “folding.”

In the analysis of Surah At-Tabbat, we learned that our Prophet had called the people to the hill of Safa and warned them of their misguidance. In response, some of the polytheists, particularly Abu Lahab, opposed the divine message and accused Muhammad—who was already renowned among them for his exceptional morality, honesty, and sound mind—of being “mad.” They didn’t stop at accusations; they followed and harassed him in marketplaces, trying to undermine his prophetic mission.

Through the example of Abu Lahab, our Lord informed us of the fate of such deniers, emphasizing that their wealth and influence would not harm the divine cause. These revelations undoubtedly boosted the morale of the Prophet and the small group of believers around him. However, there were still those whose minds had been clouded by the likes of Abu Lahab. These individuals needed clarity and assurance.

In Surah At-Takwir, the doubts of those whose thinking had been clouded by the enemies of Islam are addressed. The surah removes their uncertainties and offers them the necessary warnings and guidance.

The surah consists of three main sections:

The first passage consists of verses 1-14, which are in the nature of inzar [warning], including the scenes of the judgment and the apocalypse.

The second passage is verses 15-25, in which the Qur’an and the position of our Prophet are mentioned. These verses actually belong to Surah Al-Najm.

The third passage is verses 26-29, which consist of exhortations.

7 / SURAH AT-TAKWIR

Meaning of the verses

¹When the sun is folded up and wrapped, ²when the stars are dimmed, ³when the mountains are moved, ⁴when interests and the best resources become useless, ⁵when living things lose their natural properties,⁶when seas are boiled over, ⁷when the people are sorted out according to their beliefs and deeds,^8,9when those who are in agony are asked “For what sin were they killed/their lives ruined?”, ¹⁰when the pages of deeds are opened and made public, ¹¹when the sky is stripped away, ¹²when Jahannah [Hell] fire is set ablaze, ^13,14and when Jannah [Heaven/Paradise] is brought closer, then everyone will know what he sent forth.

^15-23The condition of those who hide, flee for not listening to the Qur’an, concealing the truth-departure of ignorance, arrival of enlightenment-ability to distinguish between good and evil is the evidence that, indeed this is an honorable word that is powerful before the owner of the greatest throne, highly valued, obeyed and a trusted messenger^[i] .²²Your companion is not one who is supported by secret forces/who is mad. ²³Indeed, he saw that which he saw while he was very sound and right minded. His mind did not deny, his sight did not swerve nor did it transgress.

²⁴And he is not a withholder concerning the revelations given to him which nobody sees, hears, feels. ²⁵And this is not the word that his thinking ability produced.^[ii]

²⁶While this is the case, where are you going? ^27,28This is nothing except a reminder to the worlds; for those among you who want to take the right course. ²⁹You can not will except Allah, Rabb of all universes wills that you should think, remember.

Note: Ayat 15-25 are after Ayah 18 of Surah an-Najm. They should be read there.

Analysis of verses

Verse 1

¹When the sun is folded up and wrapped,

The word “تكوير Takwir” is the infinitive form of the verb “كوّررت kuwwirat” and comes from the root word “كور kevr”. Takwir means to bring something into a rounded shape, to gather, to wrap (like wrapping a turban), or to bundle. It can also mean to overturn, shovel, or destroy and throw away. This word entered Persian from Arabic and then passed into Turkish with the meaning “to become blind.” The structure of the word in its verb form (from “Tef’il”) indicates multiplicity and abundance, emphasizing that the action was done “a lot.” Hence, the verb “kuwwirat” in the verse conveys the meaning of “when the sun is dimmed” or “wrapped up.”

Verses 2-4

²When the stars are dimmed, ³when the mountains are moved, ⁴when interests and the best resources become useless,

when the stars are dimmed,

when mountains are marched,

when ten-month pregnant camels are ignored,

The word “عشأر isar” in the original of the fourth verse refers to camels that are ten months pregnant. The Arabs give this name to camels that are ten months pregnant until they give birth. These camels are very valuable in terms of both milk and offspring.

The meaning of leaving such camels unattended is that they are left without a shepherd and neglected. The owners of such camels will flee in the terrible events of the Day of Judgment, leaving even their most precious possessions unattended.

The literal meaning of the words in the original verse is “when ten-month pregnant camels are neglected.” “Ten-month pregnant camels” refers to the interests of the people of that day and the best sources of income they had, such as farms, factories, mines, inns, baths, etc.

The message of this verse needs to be explained differently to different social circles around the world. The main message of the verse is that when that moment comes, everyone will abandon, give up, and forget the things they hold dear. In this case, the message of the verse should be understood in an industrial country as “When the factories are abandoned and run away…”, in a financial community as “When the banks are left open and run away…”, and in a maritime community as “When the captain abandons his ship and runs away.”

Verse 5

⁵ when living things lose their natural properties,

The literal meaning of the original wording in this verse is “when the wild animals are gathered together.” This indicates that, even in the terror of the Day of Judgment, wild animals—who under normal circumstances would never gather together—will behave differently, losing their natural instincts and gathering like sheep and lambs.

Under normal conditions, it is impossible for wild animals to assemble like this. However, during the apocalypse, everything will be turned upside down, and all things will lose their original characteristics. The immense horror of that day will cause even the wild animals to behave contrary to their natural instincts.

Verse 6

⁶when seas are boiled over,

The first six verses of the Surah describe the initial stages of the Day of Judgment. Many theories have been proposed by different scientific fields about how these stages might unfold. Although the specifics of these theories differ, they all suggest that the natural order will break down, and the universe’s equilibrium will be disrupted—essentially, the apocalypse will occur, as described in the verses. Since these theories are speculative, they do not require detailed discussion here. However, the critical point is that they all acknowledge the inevitable end, which the Qur’an clearly predicts.

The scenes of the apocalypse are depicted in many other verses of the Qur’an. For instance, in verse 48 of Surah Ibrahim, this scene is described as follows:

“On that Day the earth will be transformed into another earth. So are the heavens. All of them will stand in the presence of Allah, the All-Wahid [One and only in His attributes and characteristics; He does not want His servants to take any other being as a partner or intermediary in their worship and orientation] and the All-Kahhar [He crushes the disbelievers under His wrath].”

Verse 7

⁷ when the people are sorted out according to their beliefs and deeds,

The literal meaning of the expression in the original verse is “when the souls are paired.” According to Surah Al-Waqi’ah/7 (Najm 127), this pairing refers to people being grouped together according to their deeds into “the right-wingers, the left-wingers, and the pioneers.”

From this verse onward, the apocalyptic scenes have ended, and the Judgment Day scenes begin to be described.

Various interpretations have been made about the expression “the pairing of souls” in the verse. Some of these interpretations are: “When the souls are united with their bodies”, “When everyone is united with their counterparts in their deeds”, “When the believers are united with the Huris”, “When the Jew is united with the Jew and the Christian with the Christian”, “When the souls are united with their deeds”.

The word “زوّجت zuwwwijah” in the verse means “to bring together.” However, it doesn’t imply just pairing any two things; it means bringing something together with its pair or symmetrical counterpart, forming a perfect match. This word is also used in Surah Ash-Shura, verse 50, to refer to multiple children in a single womb, and in Surah Al-Waqi’ah, verse 7, to describe the gathering of resurrected people into three distinct groups on Judgment Day.

Since this verse of Surah At-Takwir portrays the Judgment Day, the verses of Surah Al-Waqi’ah (7 and onward) can be seen as a detailed explanation of this verse. Therefore, it can be inferred that the “pairing” in this verse refers to the grouping of people as “rightists, leftists, and pioneers,” as described in Surah Al-Waqi’ah.

Verses 8-9

^8,9when those who are in agony are asked “For what sin were they killed/their lives ruined?”

The word “موؤدة Maw’udah” in the original verse comes from the root “وئد Wa’d.” This root means a violent, loud, booming sound or a shout heard from afar.^[1]

Maw’udah is generally used to refer to the inhumane custom practiced by the ignorant Arabs of burying their daughters alive. Some Arabs did this out of fear that their daughters might bring shame upon them in the future, while others believed they were joining their daughters to the angels based on the erroneous belief that “angels are the daughters of Allah.” However, the most likely reason for this cruel practice was poverty and the fear of not being able to provide for the child, as mentioned in other verses like Al-An’am 151 and Al-Isra 31.

Nonetheless, there were some Arabs who disapproved of this practice. For example, Sa’sa’a b. Najiya al-Mujashi, the grandfather of the famous Arab poet Farazdak, used to save the daughters of his tribe, Beni Temim, from being buried alive by paying a ransom.

Another important point to note in these verses is that the question about the murder committed through live burial is directed at the innocent girl who was killed, rather than the murderer. This implies that on Judgment Day, the murderer will not be given a chance to speak at all. The question posed to the innocent, oppressed, and defenseless girl serves as a powerful expression of Tariz (subtle critique), warning the murderers of the grim consequences they will face on the Day of Judgment.

In these verses, the practice of killing children by burying them alive is highlighted to illustrate that the deliberate killing of children—regardless of the form—is a grievous sin.

The phrase wa iza’l-maw’udati suilet is often translated as “when asked about the girl who was buried alive,” which narrows the message of the verse. The true meaning of the phrase extends beyond that, encompassing “every girl, boy, and adult whose opportunities are restricted due to oppression and persecution, who is deprived of education, training, job opportunities, and is forced to lead a life of hardship and despair, sighing and wailing.” Such social injustices, even when they do not involve direct killing, still fall within the scope of this crime and carry the same moral weight.

This broader interpretation reveals that the verse’s message addresses all forms of social oppression and neglect, including the deprivation of opportunities and the silent suffering inflicted upon individuals by unjust systems.

Verse 10

¹⁰When the pages of deeds are opened and made public,

This verse implies that the books of deeds will not only be opened, but will also be published, i.e. published as newspapers, magazines, books, or radio and television programs.

^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 your book that speaks the truth to your face. Surely, We have been having what you did recorded”.

(Al-Jathiya/ 28, 29)

In this case, both the good and bad deeds written in the books of deeds will not be kept between the holder and Allah, but will be known to all the people of the judgment. The details of this will come later in Surah al-Naml.

Verses 11-14

^{11 12 13,14}when the sky is stripped away, when Jahannah [Hell] fire is set ablaze, and when Jannah [Heaven/Paradise] is brought closer, then everyone will know what he sent forth.

With this picture drawn in relation to the Apocalypse, inzar [warning] is given and people are asked to come to their senses. These short scenes and warnings are the first ones. They will be seen in detail in later surahs.

Verses 15-24

^15-23 The condition of those who hide, flee for not listening to the Qur’an, concealing the truth-departure of ignorance, arrival of enlightenment-ability to distinguish between good and evil is the evidence that, indeed this is the word of a noble messenger who is held in honor before the powerful, the owner of the greatest throne and obeyed, trusted. Your companion is not one who is supported by secret forces/who is mad. Indeed, he saw that which he saw while he was very sound and right minded. His mind did not deny, his sight did not swerve not did it transgress.

²⁴And he is not withholder concerning the revelations given to him which nobody sees, hears, feels.

While explaining the concepts of Nabi (Prophet) and Rasul (Messenger), we have clarified, in the light of the verses, that a Rasul can be both a human and an angel. Here, we specifically address the concept of an angelic messenger:

^75,76Allah chooses messengers from among the harbinger Ayat and from among the mankind. Indeed, Allah is the One Who hears best, sees best, He knows that which is between their hands and behind them. And all matters will be returned only to Allah.

(103/22; Al-Hajj/73-76)

Here, by “angelic messenger,” the Qur’an and the book are meant:

^1-7The Ayat of the Qur’an that were sent group by group/division by division and overthrow all what opposes it, revive the peoples, separate the truth and the falsehood as they revive, which reminds as an excuse or a warning, is the evidence that, indeed, with what you are threatened, frightened will definitely occur.

(Al-Mursalat/1-7)

In Surah Al-Mursalat, “those sent group by group, made messengers” are the Ayat of the Qur’an. The mentioned qualities are the qualities of the Qur’an/revelation, that is, the angelic messengers.

^164-166And “Each of us definitely has a certain position. And we are the ones who are lined up/line up. We are the ones who purify Allah from all deficiencies”.

(Sâffât/ 164-166)

In Surah As-Saffat, “those lined up in rows” are again the Qur’anic segments (necmler), that is, the angelic messengers.

^10,11Allah has prepared for them a severe punishment. Then, o you of understanding who have believed! Enter under the guardianship of Allah. Surely, Allah has sent down to you a reminder, a messenger that recites to you clear Ayat/evidences/signs of Allah to bring those who have believed and done amendatory deeds out from all darkness into the light. And whoever believes in Allah and does righteous deeds, Allah will admit him into the gardens of Jannah [Heaven/Paradise] underneath of which rivers flow in which he will abide eternally. Allah has perfected the provision for him.

(Talâk/10-11)

In Talak/10-11, the “sent Messenger” mentioned is the Ayat of the Qur’an, which is the angelic messenger.

It is widely accepted that in many of the Ayat in the Qur’an, the word Rasul refers to the revelation/book (the angelic messenger).

¹⁰¹And whenever a messenger came to them from Allah that would confirm the book that was with them, a group from among those to whom the Book had been given ignored the book of Allah as if they had not known.

(Bakara/101)

¹⁰¹How could you disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb while the Ayat of Allah are recited to you and His Messenger is among you? And whoever clings firmly to Allah has definitely been guided straight.

(Al-i İmrân/ 101)

⁸⁹And when a book; the Qur’an which comes from Allah to confirm what is with them –then, they intended to prevail over the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb and that which they recognized came to them- they concealed it themselves. Then, curse of Allah/deprival of His mercy is upon those who conceal the divinity of Allah and the fact that He is Rabb.

(Bakara/89)

³²Say: “Obey Allah and the Messenger!”. But if they turn away, then know that Allah surely does not like the infidels; those who consciously deny His divinity and the fact that He is Rabb”.

(Âl-i İmran/ 32)

^52,53And when Jesus felt disbelief; denial of the divinity of Allah and the fact that He is Rabb from them, he said: “Who are my helpers in the path of Allah?”. The Apostles said: “We are the helpers of Allah, we have believed in Allah, now testify that we are Muslims. –O our Rabb! We have believed in that which You have revealed and followed the messenger as well. Then, write us down among the witnesses”-.

(Âl-i İmran- 53)

⁸¹And when Allah took covenant of the prophets, saying: “Indeed, I have given you from the book and the laws, rules and principles that are set forth to prevent injustice, corruption and chaos, and when a messenger has come to you to confirm that which is already with you, you will definitely believe in and help him!”. Allah said: “Have you acknowledged and accepted this? And have you taken upon my heavy covenant/will you definitely fulfill your promise?”. They said: “We have acknowledged”. Allah said: “Then testify, I testify with you”.

(Âl-i İmran- 81)

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

(A’râf/3)

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

(En-âm/153-157)

In addition to these verses, the passages in Surahs At-Takwir and Al-Haqqah also indicate the angelic messenger.

In At-Takwir/19, the phrase “إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ” (this is indeed the word of a noble messenger) is read in a construct form (izafet), and the expressions “noble, powerful, honored, trusted” in the passage are regarded as attributes of the word Rasul (messenger), which is read in the genitive form (with an “i” sound). Thus, the meaning obtained is “The Qur’an is the word of a messenger.”

“…indeed this is an honorable word that is powerful before the owner of the greatest throne, highly valued, obeyed and a trusted messenger.”

Similarly, the phrase “قَوْلُ رَسُولٍ كَرِيمٍ” in Al-Haqqah/40 (the word of a noble messenger) is also read as a construct, and again the meaning “The Qur’an is the word of a messenger” is obtained.

“… the Qur’an is surely the word of a noble Messenger…”

However, interpreting these words in the construct form significantly narrows their meaning. According to the rule of izafet (construct), if the second noun (the construct) is indefinite (without a definite article), it creates an indefinite compound. For example:

قلمُ حِيبرٍ (qalam hībrin) – (any) fountain pen

خاتمُ فضّةٍ (khātam fizzatin) – (any) silver ring

إمامُ مسجدٍ (imām masjidin) – (any) mosque’s imam

ساعة ذهبٍ (sa’atu zahabin) – (any) gold watch

According to this general rule, the word “Rasul” here is indefinite and thus would describe the Qur’an as “the word of any messenger.” The following attributes do not make the messenger definite.

In our view, however, this is not a construct phrase but rather a descriptive phrase. The correct recitation should be “لَقَوْلٌ رَسُولٌ” as follows:

At-Takwir/19-21

إِنَّهُ لَقَوْلٌ رَسُولٌ كَرِيمٌ ذُو قُوَّةٍ عِندَ ذِي الْعَرْشِ مَكِينٌ مُطَاعٌ ثَمَّ أَمِينٌ

“… indeed this is an honorable word that is powerful before the owner of the greatest throne, highly valued, obeyed and a trusted messenger.”

However, in this case, there seems to be a visible issue. In the official mushaf (Qur’an manuscript), the phrase “ذِي قُوَّة” (zi quwwah) in At-Takwir/20 is suitable for izafet (construct) but does not fit a descriptive phrase. According to the rules of adjectives, it should be in the form “ذُو قُوَّةٍ” (zü quwwah).

We know that some copyist errors (lahn) have occurred in manuscript copying, and hundreds of these have been noted in books and known for centuries.

Even though this specific error has not been identified in earlier findings, we believe that it should have been written as “ذُو” (zü). For example, in Rahman/78, the phrase “ذِي الْجَلَال” (zi-l jalali) is written as “ذُو الْجَلَال” (zü-l jalali) in the Damascus manuscript. This has been pointed out by Zamakhshari in Kashshaf.

If we consider these phrases as descriptive rather than construct, we can best understand that the “Word” being referenced here is the “Best of Words” mentioned in Zumar/17-18.

^17,18And those who avoid to worship Taghut²⁴⁶ and turn to Allah, it is those for whom are the good tidings. Now give the good tidings to My servants who listen to the word and follow the best of it! They are the ones whom Allah gave the guidance to the righteous path. And they are the ones who have the capability of understanding/a pure mind.

(Zümer/ 17, 18)

The Best of Words: A noble word,
A powerful word before the Lord of the Throne (Allah),
A highly esteemed word,
An obeyed word,
A trusted word,
A Word that is a Messenger. This is Allah’s word and message, in other words, the angelic messengers. These qualities are all attributes of revelation/the Qur’an and have been mentioned in various verses of the Qur’an.

Based on this, the interpretation of the verses will be as follows:

^15-23The condition of those who hide, flee for not listening to the Qur’an, concealing the truth-departure of ignorance, arrival of enlightenment-ability to distinguish between good and evil is the evidence that, indeed this is an honorable word that is powerful before the owner of the greatest throne, highly valued, obeyed and a trusted messenger^[i] .²²Your companion is not one who is supported by secret forces/who is mad. ²³Indeed, he saw that which he saw while he was very sound and right minded. His mind did not deny, his sight did not swerve nor did it transgress. (At-Takwir, 15-23)

^38-43So what you see and what you do not see is the evidence that, the Qur’an is surely the word of a noble Messenger. And it is not the word of a poet. –How little you believe!- And it is not the word of a soothsayer. –How little you think!- The Qur’an is a revelation from Rabb of all universes.

(Hakka/ 38-43)

MESSENGER ANGEL (MESSENGER OF THE WORD-
MESSENGER OF THE BOOK- MESSENGER OF REVELATION)

In explaining the concepts of Prophet and Messenger, we have explained in the light of the verses that the Messenger is both human and angelic. Here we deal specifically with the messenger angel:

(Hajj/75)

“Those who have been sent in clusters and made messengers are the verses of the Qur’an. And the qualities mentioned are the qualities of the Qur’an/revelation, that is, the qualities of the messenger angels.

(Al-Mursalat/1-7)

^164-166And “Each of us definitely has a certain position. And we are the ones who are lined up/line up. We are the ones who purify Allah from all deficiencies”.

(As-Saffat/ 164-166)

In Surah Al-Saffat, those who are lined up in rows are again the najm of the Qur’an. That is, messenger angels.

(Talaq/10-11)

In Talaq/10, 11, the revealed Messenger refers to the Qur’anic verses whose messenger is an angel. It is widely accepted that the word “Rasul,” mentioned in many verses in the Qur’an, can also refer to the revelation or the book (the angelic messenger).

In addition to these verses, passages in Surahs At-Takwir and Al-Haqqah also point to the messenger angel.

In At-Takwir/19, “إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيم gavl -ü rasülin …” is read as an attribution, and the words kerim, zü kuvvet, and mutta’ emiyn in the passage are treated as adjectives of the word rasül, which is considered muzaf-ü ileh (possessive/genitive case), and it is read as majrur (with an “i” sound). Thus, the meaning is interpreted as “the Qur’an is the WORD of a Messenger.”

Similarly, the expression gawl, rasul in Al-Haqqah/40 is also treated as izafat (genitive construction) and read as “إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيم gawl, rasulin kerimin,” yielding the meaning “the Qur’an is the WORD of the Messenger.”

Unfortunately, the meaning becomes quite limited when these words are treated in isolation. According to the rule of izafat, Muzafun ileyh (the second name in an izafat compound) becomes an indefinite noun phrase if the article is not defined, as in the examples below:

حِيبرٍ Kalem el hıybrin (any) fountain pen

خاتمُ فضّةٍ Hatemu fizzatin (any) silver ring

إمامُ مسجدٍ imam el (any) masjid

ساعة ذهبٍ Saatü zehebin (any) golden clock

According to this general rule, the word “Messenger” in this context is indefinite (nekra), meaning “the word of any messenger.” The adjectives that follow do not define the Messenger.

In our view, however, the verses are adjectival phrases, not attributive. The correct qiraat should be: le GAVLUN RASULUN …

At-Takwir/ 19- 21

إِنَّهُ لَقَوْلٌ رَسُولٌ كَرِيمٌ ذُو قُوَّةٍ عِندَ ذِي الْعَرْشِ مَكِينٌ مُطَاعٌ ثَمَّ أَمِينٌ

“…doubtless, this is an honorable Word, strong in the eyes of the owner of the Throne/the greatest throne, a highly valued, obeyed, and trusted envoy.”

Al-Haqqah/40

إِنَّهُ لَقَوْلٌ رَسُولٌ كَرِيمٌ

^38-43So what you see and what you do not see is the evidence that, the Qur’an is surely the word of a noble Messenger. And it is not the word of a poet. –How little you believe!- And it is not the word of an soothsayer. –How little you think!- The Qur’an is a revelation from Rabb of all universes.

In this case, however, there is an apparent issue. In the official Mushaf, the phrase “ذِي قُوَّة zi Kuvetin” in At-Takwir/20 would be appropriate according to the rules of izafat (genitive construction), but not as an adjective phrase. It would need to be in the form “ذُو قُوَّةٍ zü kuvvetin” to meet the grammatical conditions of being an adjective. We know that some lahns (scribal errors) exist in the copies of the Mushaf. Hundreds of these have been documented in books and have been known for centuries.

Although it wasn’t included in the older findings, we believe that the form here should indeed be “ذُو zü.” For instance, the expression “ذِي الْجَلَال zi-l jalali” in Rahman/78 is written as “ذُو الْجَلَال zü-l jalali” in the Damascus copy. This has also been stated by Ze Mahshari in his work Kashshaf.

If we understand the words as adjectival phrases, we can conclude that the “Word” mentioned here is the “BEST OF WORDS” referenced in Az-Zumar/17-18:

The best of words:

The honorable word,

A powerful word from the Owner of the Arsh, the Most High Throne (Allah),

A much-valued word,

The word that is obeyed,

And the trusted word,

The Messenger is the Word. This refers to the word of God and His messages—in other words, the Messenger Angels. These attributes always describe revelation/the Qur’an, and all of them are mentioned in different verses of the Qur’an.

Accordingly, the translation of the verses will be as follows:

“…doubtless, this is an honorable Word, strong in the eyes of the owner of the Throne/the greatest throne, a highly valued, obeyed, and trusted envoy.”

(At-Takwir/ 18- 23)

(Al-Haqqah/ 38-43)

Note:

Verses 15-25 are actually a continuation of verse 18 from Surah Al-Najm, both technically and semantically. The pronoun “Him” in verse 23 of Surah At-Takwir does not belong there. Based on the flow of the subject matter, it is evident that verses 15-21 are a continuation of the passage in Surah Al-Najm (verses 1-18), thus ensuring continuity. This passage no longer serves as a parenthesis here.

The literal meaning of the original wording is: “Now, I swear by those who shrink away, by those who flow and return home, by the night when it turns, and by the morning when it breathes.” We have provided figurative meanings here.

Verses 15-25 of the surah are a separate najm (section). These verses also serve as oaths attesting to the properties of the Qur’an. Each verse contains mutabbih (metaphoric) expressions. In our view:

– “those who cower” and “those who flee from the Qur’an”,

– “those who flow” and “those who run to Islam”,

– “the night that turns” and “the end of blasphemy”,

– And by “breathing morning” means “the attainment of happiness for society”.

Thus, we will encounter such metaphorical expressions frequently.

In our opinion, this najm, containing verses 15-25, must have been revealed after Surah Al-Fajr and before Surah Ad-Duha. This is because after “Al-Fajr” (the dawn), comes “morning” (Al-Duha).

In the analysis of Surah Tabbat, we mentioned the reactions of those who tried to obstruct the Prophet, and it was explained that our Lord personified these people and their reactions in the figure of Abu Lahab. In this najm, our Lord highlights the miraculous qualities of the Qur’an and explains the high standing of His Messenger, refuting the negative opinions formed by Abu Lahab and his supporters. However, He begins this explanation with qasam (oaths), drawing attention and providing proof.

According to the literal meaning of the verses, attention is drawn to the stars, planets, and the magnificent systems of the universe and the power that created all of this, stating: “Behold, the Owner of this power explains to you…”

Verses 15 and 16 are interpreted as follows:

The Arabic word we translate as ‘those who cower’ in verse 15 is ‘hunnes’. ‘Hunnes’ means the opposite of flow, referring to shrinking, contraction, cowering, or regressing. In verse 16, the phrase we translate as ‘those who enter their home’ is the Arabic ‘kunnes’. The word ‘kunnes’ is given meanings such as a specific route or entering a nest, the nest of a moving object. The word ‘flow’ in verse 16 is ‘cariye’, derived from the root ‘cereyan’, meaning flow or movement.

It was not until the 1700s that science discovered the importance of gravity. Upon examining these verses, it becomes clear that they refer to gravity and the balance between attraction and motion. Both the nucleus of the atom and the Sun in the center of the planets exist in a cramped, contracted state. The nucleus pulls the electrons, and the Sun pulls the planets toward itself, attempting to shrink and contract them. This force is called gravity. The cowering nuclei in the center (the Sun) want to draw in and unite the electrons (or planets) around them, applying a force to shrink them and consume them. Thus, it becomes apparent that the word ‘hunnes’ in verse 15 of Surah At-Takwir refers to the force of gravity.

Despite the nucleus’ attraction, electrons do not stick to the nucleus, just as planets do not stick to the Sun despite the Sun’s gravitational pull. It is the motion of the electrons and the planets that prevents them from sticking to the nucleus or the Sun. The word ‘cariye’ in verse 16 of Surah At-Takwir refers to flow or movement, expressing the element that frees them from gravity. Thanks to these two separate forces, the electrons move in their orbits or ‘nests’, and the planets move in theirs. This concept of being in an orbit is miraculously expressed by the word ‘kunnes’ in verse 16. The Qur’an uses the word ‘hunnes’ to describe the gravitational pull towards the center, ‘cariye’ for the motion that enables escape from this pull, and ‘kunnes’ for the orbit created by both forces. In this way, the Qur’an explained gravitational phenomena long before the existence of modern scientific terminology.”^[2]

“…indeed this is an honorable word that is powerful before the owner of the greatest throne, highly valued, obeyed and a trusted messenger…”

Arsh means “the greatest, highest seat of authority/throne”. It is mentioned 26 times in the Qur’an. Four of these are for servants, including the throne of the Queen of Sheba in Surah al-Naml and the throne of our Prophet Yusuf in Surah al-Yusuf, while 21 of them are metaphorically referred to as the throne of Allah. The figurative attribution of the Throne to Allah is a declaration that Allah is the highest authority and that there is no superior ruler to Him.

The pronoun “indeed this” in the verse refers to the Qur’an. Since the Qur’an is conveyed through the words of a messenger, it is referred to as “the word of a messenger.” However, the “word of a messenger” is not the messenger’s own words. The “word of a messenger” is the message entrusted to the messenger by the authority that sent them, meaning it is the words of the sending authority. However, in many translations and commentaries, it is written that the “word of a messenger” in the verse refers to Gabriel. This is due to the failure to grasp the subtle difference between the “word of the messenger” and the “word of Muhammad.” The messenger Muhammad (peace be upon him) is conveying not his own message, but the message of the authority that selected him as a messenger. Moreover, since this messenger is considered trustworthy, reliable, and one to be obeyed in the sight of Allah, the messages conveyed as the “word of a messenger” should also be trusted, relied upon, and obeyed. Indeed, in Surah Al-Alaq, when our Prophet received the command “Learn and teach in the name of your Lord who created,” he began his message with the first verse of Surah Al-Fatiha, which says, “In the name of Allah, the Most Merciful, the Most Compassionate.” This means that the messenger’s words are nothing but the words revealed to him by Allah.

²²Your companion is not one who is supported by secret forces/who is mad. ²³Indeed, he saw that which he saw while he was very sound and right minded. His mind did not deny, his sight did not swerve not did it transgress.

In many tafsirs and commentaries, it is possible to find explanations about this verse that are inconsistent with other surahs and verses in the Qur’an. The pronoun “hu [it]” in the word “رآه raâhu” in the verse has been wrongly attributed to Gabriel, a fictional, invented angel of revelation, which is a serious error. In fact, the group of verses in At-Takwir (15-25), which is a continuation of Al-Najm verse 18, should be evaluated within the context of Surah Al-Najm itself. Otherwise, it is impossible to fully understand the verses in At-Takwir (15-25) because the antecedent of the pronoun “رآه Raâhu” cannot be found. When taken as a continuation of Al-Najm 18, the pronoun “هُ Hu” refers to “ما رآ ma raâ” in verse 11, and the expressions make sense. Thus, it is understood that what was seen is “the greatest of the signs of my Lord,” not Gabriel.

The phrase “بالافق المبين bil ufuq’al mubiyn” in verse At-Takwir/23 is an adverb of state, describing the condition of the Messenger of Allah at the moment of revelation. It does not refer to a physical place but a state or quality. Otherwise, attributing a physical location to Allah would be incorrect.

This state of the Messenger of Allah is clarified in Surah Al-Najm: “11 He did not deny what he saw; 17 The eye did not waver or transgress.” In other words, it emphasizes that what happened during the first revelation was not a delusion, dream, or hallucination, and that the Prophet’s common sense was never mistaken.

The first part of this explanation is found in verses 1-18 of Surah Al-Najm, and these verses should be understood with this context in mind:

¹Every descending of the Ayat which have descended group by group is the evidence that, ²your companion has neither gone astray nor has he transgressed. ³And he does not speak of his vain, transitory desire. ⁴What he says to you; those groups of Ayat that have descended, are nothing but the revelations which have been revealed to him. ⁵The One Who has mighty powers, Who is supreme in intelligence, Who has established the dominion has taught to your companion what he says.

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

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

^15,21The condition of those who hide, flee for not listening to the Qur’an, concealing the truth-departure of ignorance, arrival of enlightenment-ability to distinguish between good and evil is the evidence that, indeed this is the word of a noble messenger who is held in honor before the powerful, the owner of the greatest throne and obeyed, trusted.²²Your companion is not one who is supported by secret forces/who is mad. ²³Indeed, he saw that which he saw while he was very sound and right minded. His mind did not deny, his sight did not swerve nor did it transgress. ²⁴And he is not withholder concerning the revelations given to him which nobody sees, hears, feels. ²⁵And this is not the word that his thinking ability produced.

13 And surely he saw him on another descent. 17 The eye did not waver. 18 And surely he saw the greatest of the signs of his Lord.

It is understood that what our Prophet saw was not Gabriel but a great manifestation, a significant sign (verse) from our Lord. This will be further elaborated in the analysis of Surah Al-Najm.

What our Prophet saw can be described as visions. A vision is seeing the future through symbols. For example, Prophet Yusuf (Joseph) saw eleven stars, the sun, and the moon prostrating themselves before him; Pharaoh saw the cows and ears of wheat, and the prisoners in the dungeon had symbolic dreams—all of which were visions. Similarly, our Prophet Muhammad saw the conquest of Mecca in the form of a vision in Surah Al-Fil and foresaw the conquest of Mecca again in Surah Al-Fath, verse 27.

^1,2Have you not seen/thought about how your Rabb dealt with the army with elephant/gang of fools, idiots?⁴⁷ Did He not make their evil plans fail?

^3-5And He sent upon them clusters of clouds; a storm that poured large drops of rain along with stones of hard clay and then made them like an eaten leaf.

(Al-Fil/1-5)

²⁷And surely, Allah has made that vision to come out as true in truth; “If Allah wills, you will enter Masjid al-Haram in safety as the ones who have turned back to their normal civil life”. Therefore, Allah knows what you do not know. Then He bestowed you a conquest lesser/closer than that.

(Al-Fath/27)

With Surah Al-Fil, the destruction of the polytheists of Mecca at the Battle of Badr and later at the conquest of Mecca were symbolically foretold. These events contrast with the harsh treatment of our Prophet Muhammad, as depicted in Surah Al-Alaq.

Secondly, the vision of the conquest of Mecca is mentioned in Surah Al-Fath, verse 27, where the fulfillment of this prophecy is highlighted.

²⁴And he is not withholder concerning the revelations given to him which nobody sees, hears, feels.

The first meaning of the word “zanîn” in the verse is “one who avoids giving and sharing what he has with others”. We have preferred this meaning and translated it as “avaricious”. The second meaning of the word is “accused, guilty, culprit”.

Based on the first meaning of the word, the verse implies that our Prophet was not avaricious about the unseen. At first glance, this seems to be contrary to the Qur’anic teaching that the unseen cannot be known by anyone except Allah, but the fact that our Prophet received this knowledge of the unseen through revelation from Allah dispels this contradiction. This is because God Almighty revealed to our Prophet some of the news of ancient societies, what was happening around him, and some scenes of the Judgment Day, Paradise and Hell, and he communicated these revelations to mankind in the form of verses.

The verse explains that our Prophet was not avaricious in communicating to mankind the news of the unseen that was revealed to him through revelation and says, “Your friend Muhammad is not avaricious in the knowledge of the unseen that has been revealed to him by revelation. He does not keep it to himself, he shares it with you”.

Based on the second meaning of the word, the verse can be explained as follows: “Nor has your friend Muhammad (pbuh) been accused of anything about the unseen, which has been revealed to him by revelation, such as ‘you are telling us this information by being a soothsayer, or by taking it from a soothsayer, or by taking it from the Torah or the Psalms’.”

Both of these meanings are correct and both can be used to translate the verse.

Verse 25

²⁵And this is not the word that his thinking ability produced.

The verse emphasizes that Muhammad did not produce these messages from his own thinking ability. The phrase “شيطان رجيم, the exorcised Iblis” refers to a person’s faculty of thinking, which is also sometimes symbolically called Iblis. The verse clarifies that the revelations were not fabricated by Muhammad’s intellect. To fully grasp this, one must understand the concept of Iblis (Satan al-Rajim).

What or Who is Iblis?

To understand Iblis, one must first understand Satan. Therefore, the term “Satan” needs to be comprehended in its proper context within the Qur’an. A detailed explanation of Satan is provided in the study “Satan in the Qur’an”. Here, we provide a summary:

“شيطان” Shaytan” literally means “one who is far from the Truth”. As a concept, it refers to “the common and characteristic name of all kinds of people, forces, and institutions that act contrary to truth and reason.”

The Qur’an outlines who or what Satan can be, his characteristics, and distinctive qualities. According to the Qur’an, Satan is:

– Those who advise and command eating haram food and gaining unjust gains,

– Those who incite us to evil, immorality and to say things against Allah that we do not know,

– Who frightens us with poverty,

– Those that keeps us in delusions,

– Those who command to change what Allah has created,

– Whispering blandishments to deceive us,

– Those who stir up mischief, provokes, cloud the mind,

– Who spoils us with our deeds,

– Those who made us transgress,

– Those who want to sow enmity and hatred between us through drink/drugs and gambling

– To keep us from remembering Allah and serving Him

According to these definitions, Satan can be someone we can see and know, living right next to us, or it can be something we cannot see but feel within us. Our Lord has already stated that Satan is made up of people and invisible forces [energy]. Satan al-Rajim [Iblis] is one of them.

^112,113Thus, for every prophet We made his concealed-apparent devils an enemy: Some of these inspire/whisper to some other alluring words so that, hearts of those who did not believe in Akhirat [Afterlife], due to their indulgence into the allurement of the worldly life, may incline towards them, they may be content of them and do what they were doing. –And if your Rabb had willed, they would not have done it. Then, leave them and that which they invent!-

(Al-An’am 112)

The word “شيطان shaytan” in verse 48 of Surah Al-Anfal refers to a man named Suraqa b. Malik b. Jum’shum, one of the sons of Mudlic of the tribe of Beni Canaan, who incited the Meccans on that day.

^48,49And when the hypocrites and those in whose hearts is disease; the ill-minded said, “Their religion has deluded them”, that evil commander made their deeds alluring to them and said to them, “Today, there is no one to defeat you from among the people and I am your helper too”. And when two groups were within the sight of each other, he turned on his heels and said: “Surely, I am away from you. Surely, I am seeing what you can not see, surely I fear Allah”. And Allah is the One Whose judgement/recompense is severe. And whoever relies on Allah, let him know that 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.

(Al-Anfal; 48, 49)

When examining the details of the Battle of Badr, it becomes apparent that this person initially gave encouragement and support to the polytheists and then abandoned them, as stated in the verse.

Some ancient commentators have argued that the word “Satan” in the verse refers to Suraqa, but they claim that the Suraqa present at the Battle of Badr was not the real Suraqa, but rather the devil disguised as Suraqa. According to these commentators, the Qur’an is referring to the “Satan” disguised as Suraqa. The justification for this claim comes from the real Suraqa himself, who stated that he did not go to the battle and was not even aware of it. However, neither the evidence nor the reasoning for this claim is convincing. It is highly unlikely that Suraqa, a prominent military figure living in a population of just a few thousand in Mecca, would not have been aware of the preparations for war, such as the battle drums played by groups akin to today’s military bands, poetry, and performances by poetesses inciting people to war.

Another example from the Qur’an where people with satanic traits are referred to as “Satan” is found in verse 14 of Surah al-Baqara:

¹⁴And when they came across to those who believed, they said: “We have believed”. And when they were alone with their evil leader, they said: “Indeed, we are with you; we are only the mockers”.

(Al-Baqara/14)

The “Satans” mentioned in this verse are the individuals who are the mentors of the hypocrites. Another example is in verse 175 of Surah Ali-Imran, where “Satan” refers to a polytheist named Nuaym b. Mas’ud, as mentioned in classical works.

Shaytan al-Rajîm

Many people confuse “Shaytan” with “الشّيطان الرّجيم Shaytan al-Rajim” and believe that they are the same. However, in our opinion, “Shaytan al-Rajim” is an adjective used for a special Shaytan, distinct from the general concept of Shaytan. The specific being that the Qur’an refers to as “Shaytan al-Rajim” due to its particular characteristics is called “إبليس Iblis.” In other words, Iblis is the entity referred to as “Shaytan al-Rajim [the expelled Satan]” because of his evil deeds. [See Hijr 34, Sad 77, At-Takwir 25, and An-Nahl 98].

Just as the Qur’an characterizes people who exhibit satanic traits as “Satan,” it also characterizes Iblis as “Satan” due to his similar traits, as found in verses such as Al-Baqara 36, Al-A’raf 14-15, and Isra 64. However, the Qur’an also refers to Iblis by his specific name, as seen in verses like Al-Baqara 34, Al-A’raf 11-27, Hijr 28-44, Isra 61-65, Al-Kahf 50, Ta Ha 116-123, Sad 71-85, Ash-Shu’ara 94-95, and Saba 15-21. In verse 7 of Surah As-Saffat, Iblis is referred to as “شيطان مارد Shaytan al-Marid” due to his disobedience and stubbornness.

Rajîm

The word “رجيم Rajim” comes from the infinitive “رجم recm,” which originally means “قتل to kill.” The reason killing is called “recm” is that the Arabs would stone the person they intended to kill. Later, any form of killing was referred to as “recm.” Although the Qur’an does not explicitly mention it, “Rajm” is also the term for the punishment given to those guilty of adultery. However, although the word “Rajm” and its derivatives appear 14 times in the Qur’an, they are never used in this context.

Apart from the meaning of “killing,” the word “rajm” has also been used in the following ways: “throwing stones,” “cursing,” “swearing,” “hating,” “expelling,” and “speaking based on suspicion and conjecture.” All of these meanings have been applied to Satan, who has been called “stoned Satan,” “cursed Satan,” “damned Satan,” “expelled Satan.”

However, one of the above meanings of the word “Rajm” that best expresses the nature of the devil is most preferable in our opinion. Based on this meaning, the most appropriate translation of “Rajîm” would be “the murderous devil,” “the devil who speaks falsehoods,” “the devil who throws stones into the darkness,” “the devil who shoots from the hip,” or “the boastful devil.”

Mârid

The word “مارد Mârid” means “fierce, rebellious, and exceeding his peers in stubbornness and rebellion.” Another form of the word, “مريد merid,” used in a hyperbolic sense, is found in Surah Al-Hajj (verse 3) and Surah An-Nisa (verse 117) as “Shaytan-i-merid.” Additionally, the past tense form is used in verse 101 of Surah At-Tawbah: “مردوا على النّفاق Meredû ale’n-nifaq [They persisted in hypocrisy].” The derivatives of the word “مرد merd,” which is the root of “marid,” have taken on different meanings in various contexts, all stemming from its original meaning. One of the most significant meanings is “معرّى to strip, to be laid bare.” For example, Arabs call a tree stripped of its leaves “شجر امرد şecerün emred,” a sand dune with no vegetation “رملة مرداء remletin merda,” and a beardless young man “امرد emred.” The word “تمرّد temerrud [long-lasting stubbornness]” also comes from the same root.

When “marid” is interpreted in the sense of “to undress or lay bare,” “Shaytan al-marid” could mean “the devil stripped of goodness and beauty” (in a passive sense) or “the devil who strips away goodness and beauty” (in an active sense). This meaning is presented differently in verse 27 of Surah Al-A’raf.

The characteristic of “going too far in stubbornness and rebellion” attributed to Iblis by the term “Marid” perfectly aligns with Iblis’ behavior in the Qur’anic narratives. When Iblis was commanded to “prostrate to Adam!” he rebelled by refusing to do so. He violated what he was commanded to do and instead led Adam toward the forbidden tree.

The name “Iblis” means “one who despairs of goodness, one who despairs of Allah’s mercy.” Scholars have suggested that, like the name “Adam,” “Iblis” is not originally Arabic but was borrowed from other languages, possibly a modification of the Greek word “Diabolos.”

In response to the question “What is Iblis?”, many early scholars explained that Iblis’ original name was Azâzil, and that he was one of the highest-ranking angels before being removed from Allah’s mercy for refusing to prostrate to Adam.

Let us now try to understand Iblis in the light of the Qur’anic verses.

Characteristics of Iblis

a- Iblis is from among the jinn.

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!

(Al-Kahf/ 50)

The word “الجنّ Jinn” means “closed, invisible being and power”. The details will be given in the analysis of Surah An-Nas.

b- Iblis was created from fire.

¹²Allah said: “What did prevent you from submitting when I commanded you to do so? Iblis said: “I am better than him. You formed me from fire/energy, and You formed him from clay/substance”.

(A’raf/12)

The “النّار [fire]” from which Iblis was created corresponds to “power,” which today we refer to as “energy.” The تراب [earth] and طين [slime/mud] from which Adam was created represent the entity known as “matter.” As is commonly understood, “fire,” according to the theory proposed by Pythagoras, is one of the four primary elements (air, water, earth, fire) that constitute the universe, and it aligns with the concept of “energy” today. In other words, for the people at the time of the Qur’an’s revelation, “fire” was considered one of the fundamental substances, representing an element of the unknown. While they were familiar with breathing air, drinking water, and cultivating the earth, the phenomenon of fire—particularly the fire of lightning and thunder—remained a mystery.

Therefore, when the Qur’an describes the “substance” from which Iblis was created as “fire,” this should not be surprising when viewed through the lens of modern understanding. Fire was a symbol of energy or power, and its use in the Qur’an resonates with today’s scientific knowledge of energy as a fundamental force in the universe.

c- Iblis is in the sudûr [in the breasts; in the brains, in the minds] of men.

^1-6Say: “I seek refuge in the god of humans, the sovereign of humans and Rabb of humans from unseen creatures, known creatures; from all of them, from the evil of the evil whispers of the mischievous enemy that whispers evil within the minds of people”!

(Surah An-Nas)

d- Iblis creates delusion.

¹²⁰Eventually, satan whispered to him. He said: “O Adam! Should I guide you to the tree of eternity and to the wealth/dynasty that does not get old/collapse?”.

(Ta Ha/ 120)

²⁰Then Iblis whispered to them to show them their evil which was concealed from them. And said: “Your Rabb banned you from/forbade you of this tangled thing, which is the source of dispute; wealth and property just to make you angels/creature without free will or eternal/undeveloped entities; and not for any other reason”.

(A’raf/20)

¹⁶And indeed, it is We Who formed man. And We know what his self whispers to him. And We are closer to him than his jugular vein. ^17,18While two recorders, based on his left and on his right (all around him) record all his deeds, man does not utter any word except that there is an observer with him.

(Qaf/ 16)

“وسوسة Vesvese” means “to instill a thought with a secret voice/ whisper, to direct to a work or action”. It is possible to learn what Iblis (i.e. Satan al-Rajim) will whisper and what he will secretly inculcate by taking into account the satanic characters we have mentioned in the introduction to the subject.

e- Iblis is an angel.

³⁴And when We said to the forces in the nature: “Submit to Adam” and forces in the nature but Iblis/thinking ability submitted immediately. Iblis refused, acted arrogantly. And he was among those who consciously denied everything.

(Al-Baqara 34)

^30,31Then all angels/forces in the universe except Iblis/thinking ability submitted. He refused to be with those which submitted and did not do

(Al-Hijr 31)

¹¹⁶And We once said to natural forces, “Submit to Adam!”, all submitted but Iblis/thinking ability, he refused.

(Ta-Ha 116)

(Al-Kahf 50)

In the verses describing Iblis’ refusal to prostrate to Adam, Iblis is exempted from the angels. The term “istisna” refers to “removing a noun from a judgment in a sentence using one of the prepositions of exception.” According to the rules of Arabic grammar, there are three types of exception in form, but only two types of exception in meaning:

Muttasil Istisna – This is when the thing being excluded is of the same kind as the subject from which it is being excluded.
Munqati Istisna – This is when the thing being excluded is of a different kind from the subject from which it is being excluded.

Commentators who have not fully grasped the concepts of angel, jinn, and shaytan have interpreted the exception in the verse as “Munqati Istisna,” leading them to consider Iblis as a being distinct from angels. However, in Ta Ha 116, Sad 73, and Hijr 31, which all deal with Iblis, the phrase “all the angels, collectively” is used. These emphases indicate that the exception clause in these verses is certainly a “Muttasil Istisna.” This means that Iblis, like the other angels, was commanded to prostrate to Adam but chose not to. Iblis is thus excluded from the angelic group in terms of his failure to prostrate. Therefore, Iblis is definitively an angel within the grammatical structure of the verses.

This conclusion raises another question: If Iblis is an angel, what exactly is an angel? This understanding of Iblis being an angel seems contradictory to the classical concept of angels as inherently obedient beings who cannot disobey divine commands.

Although the full details are covered in our study “The Concept of Angel,” a brief explanation here may be helpful in resolving this seeming contradiction.

Angel

The word angel (ملك malak) has been analyzed in various ways by Arabic linguists, with six distinct conclusions drawn about its origin. To provide a concise understanding, we will focus on two of the most accurate explanations. For those seeking more in-depth information, references such as Kitab al-Ayn, Tehzib, Jamī, Kashshaf, Majma’, Garaib, Lubab, Rūh, al-Bahr al-Muhīt, and Mufredat can be consulted.

First explanation: The words Melaike (angels) and its singular malak (angel) are derived from the root ؤلوك ulūk, which means “to send a messenger.” The original form of the word is مألك me’lek, a noun related to time, place, or an infinitive. The “م” (M) at the beginning is an affix, and over time the word evolved into ملئك mel’ek. As it became commonly used to refer to a divine messenger, the hamza (ء) was dropped for simplicity or ease of pronunciation (tahfif), resulting in the word ملك malak.

Second explanation: The “م” (M) at the beginning is not an affix but is part of the original root ملك melk, meaning “power” or “ruling force.” Words such as Al-Mulk (kingdom), milk (possession), malik (king), and malak (owner) are derived from this root. Their meanings align with the notion of authority and dominion.

While earlier scholars often favored the first derivation, we hold that the word malak stems from both roots and conveys different meanings depending on the context. For example, in some verses, malak refers to a messenger, while in others, it signifies a ruling power. The distinction can be made easily from the surrounding context in each passage.

In light of these explanations, the word ملك malak (angel) should be understood to mean either “power” or “messenger.” Grasping these meanings is crucial for a proper understanding of the Qur’an and practicing the religion correctly.

As seen, the word malak can originate from two different roots, yielding distinct meanings. It may refer to “messengers” when derived from ulūk, or to “ruling powers” when derived from melk. Unfortunately, most interpretations treat every occurrence of malak or melaike in the Qur’an as having the same meaning. However, the context can—and should—guide us to distinguish between these two meanings, as each has a unique significance in the subject at hand.

In line with these explanations, it should be understood that the word “ملائكة melaike” in the verses that mention the angels who prostrated to Adam and the angel Iblis who did not prostrate to Adam is derived from the root “melq” and means “powers”.

f- Iblis does not prostrate to Adam [man].

Since the relevant verses are well known, we do not need to repeat them. However, certain details should not be overlooked: Iblis submits to his Lord, he pleads with Him and makes requests. This is clearly shown when the relevant passages of the Qur’an are read in full.

g- Iblis exists as long as man exists, he has no relationship with any being other than man.

⁷⁹Iblis said: “My Rabb! Then, give me respite until the day they will be resurrected”.

^80,81Allah said: “Then, you are of those who are given respite until a certain time”.

(Sad/ 79-81)

¹⁴Iblis said: “Give me respite until the day they will be resurrected”.

¹⁵Allah said: “Then you are of those who are given respite”.

(A’raf/14, 15)

There are other verses in this same vein.

When we assess all these Qur’anic clues, what conclusion can we come to? To clarify the issue further, the question can be posed as follows:

What is this power that is invisible, that resides within people, that constantly deludes them, that will continue to do so until the Day of Judgment, that has no relationship with any being other than man, that does not submit to man, and that is created out of energy?

There is only one answer to this question, especially for those who understand psychology: it is man’s ability to think. If desired, this qualified power can also be called by another name.

In psychology, thought is defined as an indirect reaction of the brain. Of all living beings, only human beings possess this faculty.

The characteristics of Iblis listed above, based on the Qur’an, can be applied one by one to the human “ability to think.” Accordingly, the ability to think is:

– Invisible to the eye,

– It is a constant source of torment in one’s mind,

– It is uniquely human, its existence depends on its existence,

– It does not prostrate to man [does not submit to man, does not come under man’s control],

– It is energy [created from fire, it has no material existence],

– It is a power [angel].

The following section on the article “thought” in Ana Britannica is noteworthy:

“”According to psychoanalysis, the ‘primary thought process’ is an unconscious and extra-verbal process. That is, it is not symbolized by words. For example, the pressure felt by a person due to a desire cannot be put into words. In this type of thought, opposites can coexist; such thought does not follow the rules of logic, does not recognize time or place, has no cause-and-effect relationship, and can develop in ways that have no relation to reality in line with the pleasure principle. On the other hand, the ‘secondary thought process’, based on the reality principle, acknowledges the reality of external objects, can be verbalized, and follows the rules of language and logic.”^[3]

It is clear from these explanations that the only angel/ability that man cannot fully control among his mental faculties/powers—such as reason, will, memory, attention, curiosity, fear, and thought—is the angel/ability of thought, which is also defined as the “primary thought process” in the science of psychology. This mental faculty, called the “primary thought process,” is an unconscious phenomenon that man cannot fully control.

This is Satan al-Rajim [Iblis], from whose temptations [impulses] we should seek refuge in Allah.

When the following verses are examined, it will be evident that Satan al-Rajim resides within man himself, even if that person is a prophet.

^15,21The condition of those who hide, flee for not listening to the Qur’an, concealing the truth-departure of ignorance, arrival of enlightenment-ability to distinguish between good and evil³⁶ is the evidence that, indeed this is the word of a noble messenger who is held in honor before the powerful, the owner of the greatest throne³⁷ and obeyed, trusted.^{38 22}Your companion is not one who is supported by secret forces/who is mad. ²³Indeed, he saw that which he saw while he was very sound and right minded. His mind did not deny, his sight did not swerve not did it transgress. ²⁴And he is not withholder concerning the revelations given to him which nobody sees, hears, feels. ²⁵And this is not the word that his thinking ability produced.³⁹

(At-Takwir/ 19-25)

³And he does not speak of his vain, transitory desire. ⁴What he says to you; those groups of Ayat that have descended, are nothing but the revelations which have been revealed to him.

(Al-Najm; 3, 4)

³⁸^-43So what you see and what you do not see is the evidence that, the Qur’an is surely the word of a noble Messenger. And it is not the word of a poet. –How little you believe!- And it is not the word of an soothsayer. –How little you think!- The Qur’an is a revelation from Rabb of all universes.

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

(Al-Haqqah/ 38-47)

However, the “Ability to Think” should not be confused with “Contemplation,” which Islam emphasizes. They are two different things. While “Fikr” [the ability to think] is condemned in Islam (Al-Muddaththir 18-25), “Contemplation” is commanded and made an obligatory duty. The details can be found in our study titled “Contemplation.”

Because of these explanations, some questions may arise in minds about the nature and number of Iblis, and the dimension in which Iblis was created. The following explanations can be made to clarify and eliminate these questions:

When the verses about Iblis and Satan al-Rajim are analyzed, it becomes clear that they are the same entity. Iblis is also described as “Satan al-Marid” and “Hannas.”

Every human being has an Iblis, and everyone’s Iblis is different. As can be understood from the explanations above, unless precautions are taken and refuge is sought in Allah from Iblis, he leads people to disaster both in this world and the Hereafter. This power that leads man to ruin, and what it produces, is not far away but is, in fact, closely connected to the individual, as mentioned in the following verse:

^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)

Satan al-Rajim is also mentioned with the word “كلّ Küll” in the following verse, which indicates that Iblis/Shaytan al-Rajim is not just a singular entity:

^17,18And We have protected the space from all thinking abilities except for those who heed to Our revelations even just a bit, and those who are followed by a column of fire/those who travel into the space in rockets.

(Hijr/17)

Believing that a single Iblis has influenced and will continue to influence every person from the first human to the last would attribute god-like powers to Iblis, aligning with certain ancient religious beliefs that posit gods of good and evil.

Iblis is part of the universe we live in, meaning he exists in the same three-dimensional realm as humans. He is an inseparable part of human nature. Suggesting otherwise would be inconsistent with Allah’s justice. It would not be just to allow a being from another dimension, imperceptible to humans, to influence them without recourse. Such a notion would also go against Sunnatullah (the laws of Allah), as Allah says, “Allah does not burden anyone beyond their capacity” (Al-Baqara 233, 286, Al-An’am 152, A’raf 42, Al-Mu’minun 62, Talaq 7).

When the disbelievers asked for an angel to be sent as a prophet, our Lord responded as follows:

⁹⁵Say: “If it had been angels walking on the earth securely, We would certainly have sent down an angel as a messenger from the heavens/universe”.

(Isra/ 95)

As stated directly in this verse, prophets were sent from among human beings, who share the same dimension. Communication with a being from a different dimension is not a possibility.

The Reason for a Delay Given to Iblis

There is much wisdom and benefit in the creation of Iblis and the delay given to him until the Day of Judgment. After Iblis requested a delay from Allah, he declared his intentions towards mankind in the following verses:

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

(A’raf/16, 17)

^39,40Iblis said: “My Rabb! Because of the reason that You have created me to lead the people astray, I will indeed make everything on the earth attractive to them and I will indeed lead all of them astray except for your purified servants!”.

(Hijr/39, 40)

⁶²Iblis said: “Have You seen that one whom You honored above me? I swear that if You give me respite until the day of Qiyamat [Resurrection], I will have all of his descendants except for a few under my command”.

(Isra/62)

The message to be taken from these statements by Iblis in the Qur’an is that he will do everything in his power to make people love the material world. By doing so, he will stir up desires and ambitions in the hearts of humans, leading to increased conflict, rivalry, competition, and the pursuit of superiority over others.

For life to continue according to Allah’s divine plan and for humanity to be tested, there must be such a contrasting power or energy within the human being. This power gives people the freedom to choose between faith and obedience or disbelief and rebellion. The ability to choose implies that humans are not mere robots. Through this freedom of choice, attributes of Allah like Al-Kahhâr (The Subduer), Al-Muntekîm (The Avenger), Al-Adl (The Just), Al-Dâll (The Misleader), As-Sedidu al-Ikâb (The Severe in Punishment), Serîu al-Hisâb (The Swift in Reckoning), Al-Hâfid (The Abaser), Ar-Rafi’ (The Exalter), Al-Muizz (The Giver of Honor), and Al-Muzill (The Giver of Disgrace), as well as attributes of mercy and forgiveness, will be manifested. This is why Iblis was created and given a respite.

Through this understanding, we can begin to comprehend how Satan deceived Adam and his wife in Paradise, what Satan was doing there, how Allah commanded the angels to prostrate to Adam (a prostration that was not to Allah), and how the angels prostrated without becoming polytheists. It should be emphasized that the angels who prostrated to Adam were energetic forces beyond the faculty of thought, representing both animate and inanimate forces in nature. An interesting example of this can be found in verse 248 of Surah al-Baqara, where animals such as buffaloes, oxen, donkeys, and mules are referred to as “angels.”

Verse 26-28

²⁶While this is the case, where are you going? ^27,28This is nothing except a reminder to the worlds; for those among you who want to take the right course.

The Qur’an has faced fierce opposition and rejection on various pretexts by some of its audience, from the time of its revelation to the present day, just as it did in its early days. Throughout history, there have always been deniers of the truth, like Abu Lahab and his followers. Divine revelations and the Prophets who conveyed them were rejected, and those who believed in them were frequently subjected to harsh treatment. Humanity, when self-sufficient and arrogant, often turns away from divine warnings, closing their ears to the message and thereby depriving themselves of the peace that comes with trusting and believing in Allah.

Allah has warned such individuals of an imminent and painful punishment for opposing His revelation and recklessly attacking the Prophets He has sent. The Qur’an, which repeatedly confirms that our Prophet is a trustworthy messenger, contains numerous verses about the Day of Judgment, which marks the beginning of the painful punishment awaiting those who transgress. Inshallah, these verses will be addressed in due course.

Verse 29

²⁹You can not will except Allah, Rabb of all universes wills that you should think, remember.

The verb “شاء sha’ee” in this verse is a transitive verb. Typically, transitive verbs require an object in the sentence, but there is no explicit object (mef’ul) present here. Therefore, the object of the sentence must be inferred from the context to fully understand its meaning. Both Allah’s will and the servant’s will need to be established for the sentence to make sense. Otherwise, the verse may be difficult to fully comprehend. When looking at the overall analysis, verses 54-56 of Surah al-Muddathir, which deal with “will” (meşiet), offer valuable guidance:

⁵⁴Certainly not as they think! It is a reminder/what makes you think. ^55,56Then whoever wills, will think and remember. And they will not remember except that Allah wills. He is capable of protecting, avoiding and forgiving.

(Al-Muddaththir/54-56)

When verse 26 is taken into consideration, the sentence can be interpreted as follows: ”

It is significant that in the verse, human will is connected to Allah’s will, as seen in verses 29-31 of Surah Al-Insan. Indeed, no one has the power or will to accomplish anything unless Allah wills it. Many plans, no matter how well prepared, fail without Allah’s will. The realization of any thought, desire, or plan we envision is only possible through Allah’s permission. If Allah’s will/permission is not granted, our time and effort are wasted.

To understand this message, the concept of “meşiet” (will) must be understood in the context of the Qur’an. Otherwise, contradictions arise, leading to confusion. Historically, various interpretations of this issue have given rise to sects like Jabriyya, Qadariyya, Mutazila, Ash’ariyya, and Maturidiyya. To leave theological debates behind and learn about the concept of meşiet purely from the Qur’an, it is best to focus on the verses that clearly illuminate the matter.

الإرادةİRÂDE – MESHIYET المشيئة

“إرادة (irâde)” is derived from the verb “رود (revd), راد (rade), يرود (yerüdü)”, which means “to focus the mind on a desired abstract or concrete thing, to plan and project about it” (as found in dictionaries).

Although words like “mashiyet” (will) may seem similar in meaning to words like “kasd” (purpose), “ihtiyar” (choice), “consent”, “wish”, “mahabbet” (love), “azm” (determination), “niyyet” (intention), “isar” (preference), “saht” (selection), and “rahmet” (mercy), they are not synonyms. Each word has its own nuances and differences in meaning.

When the word “irade” is attributed to Allah, it refers to “what our Lord wills; the plans and projects He has made or will make.”

Irade can be directed towards an immediate or delayed situation. Everything that has occurred or will occur in the universe is planned by Allah’s will and comes into existence by His command. Whatever He wills happens, and what He does not will never happen.

In the Qur’an, Allah is described as a Being who does precisely what He wills:

Except for what your Rabb wills. – Indeed, your Rabb is the One Who does what He intends.

(Hud/ 107)

¹⁶the doer of all He intends.

(Buruj/ 16)

This means, “He plans and projects whatever He wills and He will certainly do it”.

Verses about Allah’s will:

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

(Ya Sin/ 82)

^45,46And when the harbinger Ayat once said: “O Mary! Allah gives you the good tidings of a word from Him. His name will be Jesus the Messiah, son of Mary. He will be honorable in the world and in Akhirat [Afterlife]. And he will be among those who have been brought close and the righteous. He will speak with the people as an adult and in a higher position.

(Ali-Imran/ 47)

⁴⁰When We intend something, Our word to it is only that We say, “Be!”. And it immediately is.

(An-Nahl/40)

And Al-Baqara/ 117, Ali-Imran/ 59, Al-An’am/ 73, Maryam/ 35, Mu’min/ 68.

There is also the word/concept of “المشيئة (mashiyet)” in the Qur’an, which must be understood carefully. “Mashiyet” refers to “the will at the moment of bringing something into existence.” Its opposite is “إباء (iba’)”, meaning “avoidance.” Mashiyyah refers to situations that are not delayed; it is an instantaneous desire.

The Turkish word “شىء (şey)” comes from the same root “ش ى ا (ş y e)” as the word “mashiyet” and means “any entity created by will.”

According to the verses, when Allah wills something with His attribute of Will, He manifests His intention in existence by saying “كُنْ (kün, be)” and with His attribute of Power, the plan comes to life and the thing materializes in the realm of existence. In other words, it comes into being.

Allah’s will when He commands “be” is Allah’s intention. This is referred to as “INFINITE WILL” in religious literature.

In this sense, just as “الإرادة (irade)” is an attribute of Allah, “المشيئة (mashiyet)” is also one of Allah’s attributes. However, in religious tradition, “الإرادة (irade)” is more commonly used to refer to Allah’s attribute of Will. This attribute, “الإرادة (irade),” is also included among the Subuti (affirmative) attributes of Allah.

Just as Allah has will and mashiyat (divine will), the concept of will also applies to human beings (servants). Servants make plans and projects and attempt to carry them out at a certain time. When a servant exercises their will at the moment of action, this is referred to as the servant’s “mashiyat” or free will. In Islamic literature, this is called Juz-i irade, meaning “partial will” or “individual will.”

There is also the question of the interdependence of Allah’s will and the will of His servants. Essentially, a servant’s will is dependent on Allah’s will. If Allah does not will, then the servant cannot will anything either.

We see the following verses in the Qur’an about the dependence of the will of the servants on the will of Allah:

^27,28This is nothing except a reminder to the worlds; for those among you who want to take the right course. ²⁹You can not will except Allah, Rabb of all universes wills that you should think, remember.

(At-Takwir/ 27-29)

²⁹Indeed, this is a reminder. And whoever wills may take a path towards his Rabb.

^30,31And you can not will except that Allah wills. Indeed, Allah is the One Who knows best, the One Who is the best law maker, He admits whom He wills into His mercy. And He has prepared a painful punishment for those who do wrong, act against their own good by associating others with Himself.

(Al-Insan/ 29- 31)

According to these verses, the will of the servant is clearly linked to Allah’s will. A servant’s ability to will something only exists because Allah has granted them the capacity and freedom to do so. When the servant uses their will for any project or plan, Allah can either will that plan to come into existence or not. If Allah wills for the servant’s plan to materialize, He will command “كُنْ (kün, be)” and bring it into existence with His power.

The human being is free to choose between good and evil. If a person desires, they may do something that Allah does not want, or they may choose to do something He desires. However, whenever a person directs their will towards an action, it is Allah who ultimately creates that action. In this case, the power of Allah brings the action into existence. At the same time, the will of the human being plays a part in the action by intending it. This participation of human will in divine action is referred to as KESB.

To summarize: The servant has a will and a mashiyat (desire to bring things into being). Allah, on the other hand, has one will but two forms of mashiyat: one for bringing His own will into existence, and the other for bringing the wills of His creatures into existence.

Allah has graciously linked His mashiyat to that of His servants. Whatever the servant wills (mashiyat), Allah wills (mashiyat) and creates according to the servant’s will.

As is well known, many verses of the Qur’an contain the expression “Allah guides whom He wills and leads astray whom He wills.” This demonstrates that the will of Allah plays the ultimate role in guiding or misguiding people. See the following verses for reference:

Al’A’raf/ 155, 178, Al-Qasas/ 56, Isra/ 97, Al-Kahf/ 17, Az-Zumar/ 23, 37, Baqara/ 26,142,213, 272, Al-An’am/ 82, Yunus/ 25, Ar-Ra’d/ 27, Ibrahim/ 4, An-Nahl/ 93, An-Nur/ 25, 46, Fatir/ 8, Al-Muddaththir/ 31, Mu’min/ 74.

The act of “will” in these verses is not derived from “irada” but from “mashiyet.” These verses do not suggest that Allah forces actions, but rather that Allah exercises His attribute of Mashiyet based on the servant’s will. The result is that it is the servant who desires it to happen. We can compare this to turning on the lighting fixtures in our homes. This is a useful example: We want to turn on the lamp, so we press the switch, and the lamp lights up. We say, “we have lit the lamp.” However, we didn’t actually light it—the electric current in the cables lit the lamp. We simply caused the lamp to light up. Our action can be seen as Kesb (Irâda-i jüziyye), and the current in the wires lighting the bulb as Irâda-i külliye (There is no mistake in the analogy).

All these verses make it clear that Allah is the original creator of everything and every action. This is essential to His divinity. Therefore, Allah is the Creator of both perversion and salvation. It is the servant who chooses and inclines toward either of these two paths (perversion or salvation). However, Allah never wills evil, even though He creates the outcomes of the servant’s inclinations:

⁷If you disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb/If you will be ungrateful, know that, Allah is indeed the One Who does not need you at all and He does not approve disbelief; conscious denial of His divinity and the fact that He is Rabb/ungratefulness for His servants. And if you repay for the blessings you are given, He approves it for you. No bearer of burdens will bear the burden of another. Then your return is only to your Rabb. Thus He will inform you about what you did. Indeed, He is the One Who knows well what is hidden within the essence of the hearts.

(Az-Zumar/7)

And there are dozens of other verses that state that Allah dislikes oppression, malice, and arrogance. In conclusion, we can say the following: Hidayah (guidance) and misguidance are attributed to Allah in terms of creation, but to man in terms of choice.

Allah is the Creator of Everything and Every Action in the Universe

^95,96Abraham said: “Do you worship that which you carve with your hands? Yet, it is Allah Who formed you and that which you do”.

(As-Saffat; 95, 96)

¹⁰²This is Allah, your Rabb! There is no deity except Him. He is the One Who formed all things. Therefore, worship Him. He is the One Who arranges upon everything pursuant to a schedule and implements this schedule by supporting, maintaining it.

(Al-An’am/ 102)

¹⁶Say: “Who is Rabb of the heavens/universe and the earth?”. Say: “Allah!”. Say: “Do you take those that are not able to benefit and harm themselves from among those that are inferior to Allah as familiars who are helpers, guides, protectors?”. Say: “Is the one who is blind like the one who sees? Or is the darkness like the light?”. Or have they found partners to Allah who form like Him and this formation seemed similar to them? Say: “Allah is the One Who forms all things. And He is the One and the Only, the most exalted and the prevailing”.

(Ar-Ra’d/16)

⁶²Allah is the One Who formed all things. He is the One Who “arranges everything pursuant to a schedule and implements this schedule by supporting, maintaining it” of all things.

(Az-Zumar; 62)

⁶²This is Allah, your Rabb, the One Who formed all things. There is no deity except Him. So, how are you deluded?

(Mu’min/ 62)

God has granted people freedom of belief

Allah, who possesses a Mashiyet/Irada (as previously explained), has also bestowed this attribute on human beings, within the scope of their capacities, granting them the right to choose with their free will. The foundation of freedom of belief is grounded in Allah’s Mashiyet in this regard.

It is a well-known fact that people cannot be forced to believe or dissuaded from their beliefs through coercion. Belief is a matter of conscience. Therefore, it is impossible to penetrate a person’s heart or control their thoughts. Human experience has shown that forcing belief only produces hypocrisy. Additionally, coercion goes against the principle of testing (imtihan) in life. For this reason, Allah Almighty has left people free in matters of belief. This is evident in many verses, such as: Al-Baqara/ 256, Hud/ 15, 28, Al-Kafirun/ 6, Yunus/ 99, 108, At-Taghabun/ 2, Al-Kahf/ 29, Az-Zumar/ 7, Az-Zumar/ 15, Fussilat/ 40, Al-Insan/ 2, 3, An-Nahl/ 9, 36, 93 As-Sajdah/ 13, Al-Ma’idah/ 48, Isra/ 15, Ash-Shu’ara/ 20, Isra/ 18, Al-An’am/ 35, Rad/ 31, Ash-Shu’ara/ 3, 4.

Only Allah is the One Who leads astray and guides

While the Qur’an establishes that Allah has set people free in their beliefs, it is equally important to understand that Allah is the one who ultimately guides or leads astray. Those who have not fully examined the concept of Mashiyet may misunderstand misguidance and guidance, mistakenly assuming that these are arbitrary acts of Allah. Some may think that Allah misguides or guides people without reason, which would imply injustice. However, attributing injustice to Allah is unimaginable. A deeper look into the subject reveals that Allah’s actions are never random, but instead follow a divine wisdom.

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/8)

(Similar verses: Al-An’am 39, Ibrahim 4, An-Nahl 93, Al-Muddaththir 31)

⁴⁶Surely, We have sent down Ayat which make clear. And Allah guides whomever wills to the straight path.

(An-Nur; 46)

(Similar verses: Al-Baqara 142, 213, 272, Al-An’am 88, Yunus 25, Hajj 16, Nur 35, Al-Qasas 56, Fatir 22, Az-Zumar 23, Ash-Shura 13)

As can be seen, these verses emphasize Allah’s power, expressing that He leads astray and guides whom He wills. However, it is important to note that this does not imply randomness, but a choice based on Allah’s will (Mashiyet).

The Qur’an makes it clear that Allah does not randomly lead people astray or guide them. The next section of verses expands on this.

Those whom Allah will guide

– Those who want to change themselves (Ar-Ra’d 11, Al-Anfal 3)

– Believers (Muhammad 46, Maryam 76, Hajj 54, At-Tawbah 124, Ibrahim 27, Al-Muddaththir 31, Al-Hujurat 7, 8, Al-Baqara 26, Al-Anfal 2, An-Nahl 102, Nur 55, Az-Zumar 23, Al-Fath 4, Adh-Dhariyat 55)

– Those who avoid Taghut (Az-Zumar 17, 18)

– Those who turn to Allah and cling to Him (Ash-Shu’ara 13, Az-Zumar 17, Ar-Ra’d 27, Ali-Imran 101)

– Those who do righteous deeds (Ash-Shu’ara 23)

– Those who help the poor (Al-Layl 5-7)

– Those who do jihad (Ankebut 69)

– Those who listen to the word and follow the best word (Az-Zumar 18)

Those whom Allah will lead astray

– İnfidels (Mu’min 74, An-Nisa 155, At-Tawbah 37, An-Nahl 107, Maryam 83, Al-Muddaththir 31)

– Those who do not believe in the Afterlife (Isra 45)

– Those who do not believe in the verses (An-Nahl 104)

– The oppresors (Ibrahim 27, At-Tawbah 109, Al-An’am 129)

– Hypocrites (An-Nisa 82)

– The Fasiqun (Saff 5, Al-Baqara 26, Al-Ma’idah 108, At-Tawbah 80, Al-Munafikun 6)

– Those who have sickness in their hearts (Al-Baqara 10, At-Tawbah 124, 125, Al-Muddaththir 31, Hajj 53)

– The malefactors (Hijr 11-13)

-Those who do not think, those who do not learn (At-Tawbah 127, Ar-Rum 59, Yunus 100, Al-A’raf 179)

– Those who prefer the life of this mundane world (An-Nahl 107)

– The transgressors (Mu’min 10, 12, 28, 34, Yunus 74, 20, 125-127)

– Those who turn away from the Qur’an (Az-Zukhruf 36, 37)

– Those who forget Allah (Hashr 19)

– Stingy (At-Tawbah 76, 77)

– The arrogant (Mu’min 35)

– The detached (Al-Layl 8-10, Abasa 5-7, Al-Alaq 6, 7)

– Tyrants Mu’min 35, Ibrahim 13 16)

– Liars (Az-Zumar 3, Baqara 10, At-Tawbah 77, An-Nahl 36, Mu’min 28, Al-Layl 8-10)

– Ungrateful (Al-Baqara 276, Hajj 38, Luqman 32, Saba 17, Fatir 36, Qaf 24, Isra 27, Az-Zumar 3)

– Skeptics (Mu’min 34)

God is the Creator of Everything and Every action in the Universe

^95,96Abraham said: “Do you worship that which you carve with your hands? Yet, it is Allah Who formed you and that which you do”.

(As-Saffat; 95, 96)

(Al-An’am/ 102)

(Ar-Ra’d/16)

⁶²Allah is the One Who formed all things. He is the One Who “arranges everything pursuant to a schedule and implements this schedule by supporting, maintaining it” of all things.

(Az-Zumar; 62)

⁶²This is Allah, your Rabb, the One Who formed all things. There is no deity except Him. So, how are you deluded?

(Al-Mu’min/62)

All these verses make it clear that Allah is the original creator of everything and every action. This is an essential aspect of His divinity. Therefore, Allah is the Creator of both misguidance and guidance. However, it is the servant who chooses and inclines towards either of these two paths—whether to follow misguidance or guidance.

In conclusion, we can say the following: Guidance and misguidance are attributed to Allah in terms of “creation” and to man in terms of “choice”.

Allah is the one who knows best

^[1]Lisan al Arab, article “v e d”.

^[2](Qur’an Research Group; The Qur’an, an Inexhaustible Miracle)

^[3]AnaBritannica, (article Thought, Vol: 11 p: 20)