SURAT AL-MUDDATHTHIR (THE CLOAKED ONE) & AL-FATIHA (THE OPENING)

INTRODUCTION TO SURAH AL-MUDDATHTHIR

The first verses of Surah Al-Muddaththir were revealed in the early Meccan period as the fourth revelation. However, other verses give the impression that there was some friction between our Prophet and the polytheists, suggesting that the last part of the surah was not revealed in the early stages of his mission, but later, when friction began to arise.

As in the previous three surahs, the Prophet’s education continues in this surah. In addition to this ongoing training, it is also the first time that the time has come for him to appear before the public.

Before analyzing the Surah, we would like to remind you of a point made in the introduction of this book: The Qur’an is a “Muciu’l-Beyan” (Miracle of Expression). Therefore, for a better understanding of the verses, it is essential to appreciate the miraculous rhetoric of the Qur’an. For instance, in verse 3 of this Surah, there is a “Kalb al-Mustawi” paronomasia, meaning that the sentence can be read the same forwards and backwards. The Arabic of the verse is “ربّك فكبّر Rabbeke fe kebbir.” The letters forming this verse—R B K F K B R—are arranged in such a way that whether read from the right or left, the sentence remains “Rabbeke fe kebbir.” This is an extraordinary example of rhetorical artistry.

Reason for the Surah’s Revelation

As mentioned in the analysis of the previous surah, some sources claim that Surah Al-Muddaththir and Surah al-Muzzammil were revealed for the same reason. According to this view, the members of Dar al-Nadwa made accusatory decisions against the Prophet, and he faced difficulties as a result. However, the general content of the surahs does not confirm this view. The first thing understood from the surahs is that the Prophet had not yet openly declared his prophethood to anyone, so the members of Dar al-Nadwa were unaware. The command “Arise! Warn immediately!” in the opening of Surah Al-Muddaththir indicates that this was the moment when the Prophet was called to publicly announce his mission. Only after this command did the polytheist community become aware of the divine revelation.

Upon careful reflection, it becomes clear that Surah Al-Muddaththir shares the same reason for revelation as its predecessors, Al-Alaq, Al-Qalam, and Al-Muzzammil: The Prophet, still preparing for his prophethood, was being guided as society needed direction from a divinely appointed messenger. There was no other specific external reason. Verses 32 and 33 of Surah Al-Furqan inform us that Qur’anic verses were revealed to address particular problems and offer solutions. However, the fact that verses were revealed for specific reasons does not prevent their rulings from being applied as general principles.

These clarifications aim to deepen our understanding of the verses and surahs and to free the Prophet from the fabricated stories that have been wrapped around him.

4/ SURAH AL-MUDDATHTHIR

Meaning of Verses:

^1,2O the one who is ready for duty!²¹Arise! Immediately, warn!²⁵ ^{Al-Fatiha 1-7}” In the name of Allah, the One Who gives blessings to all living beings He created, the One Who is very merciful upon those He created: “All praise is to Allah, Rabb²³ of all worlds²², the One Who gives blessings to all living beings He created, the One Who is very merciful to those He created, the owner and the ruler of the day of Akhirat [Afterlife], on which everyone will be recompensed with all deeds, evil or good, he did; no one else may be praised. Only You we worship²⁴ and only You we ask for help. Guide us to the straight path of those whom You favored, not to the path of those whom You are not pleased with and who are stuck in confusion!”³And proclaim that only your Rabb is the greatest; ^4-7do not stain your character; keep clean, abstain from blemish right away, take filth away immediately, do not reproach for the good that you did! And be patient only for your Rabb!²⁶

^8-10Because when that trumpet is blown,²⁷ that day will be a very difficult and tough day. It will not be easy at all for the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb.

(4/74, Al-Muddaththir/1-2+Al-Fatiha/1-7+ Al-Muddaththir/3-10)

^11-14Leave Me alone with the one whom I created alone, granted endless wealth, bestowed sons as witnesses, spread for him wide opportunities!

¹⁵After all that, he desires ambitiously that I should add even more. ¹⁶Certainly not as he thinks! Indeed, he has been obstinate towards Our Ayat/evidences/signs. ¹⁷I will oblige him to a steep ramp. ^18-25Surely, he thought and planned. –He is ruined. How he planned! He is ruined again. How he planned!- Then he looked. Then he scowled, frowned. Then he turned back and acted arrogantly: “This is nothing but a magic coming as a rumor. This is nothing but the word of a human being ”.

^26-30,36,37Soon I will drive the one who says “the Qur’an is nothing but the word of a human being” to the Saqar. Do you know what the Saqar is? It does not let remain nor leaves. It is what makes extraordinary plates/what is thirsty/what is seen from afar/what is an evidence for man/skin. Upon the Saqar is nineteen/many warners for those among you who wish to proceed/go ahead or stay behind/fall behind.

³¹And We have made companions of Jahannah [Hell] only angels. And We have not made their numbers except a trial so that those who were given the Book may know explicitly, those who have believed may increase in faith; those who were given the Book and those who believe may not have any doubt and those in whose hearts is disease; the ill-minded and infidels; those who have consciously denied the divinity of Allah and the fact that He is Rabb may say “What did Allah intend to say with this?”. Thus it is. Allah leads astray whom He wills/who wills, guides whom He wills/who wills. And no one knows the armies of your Rabb except Him. This is nothing but a reminder and what makes think for humanity.²⁸

^32-35Certainly not as you think! The status of the messenger, ignorance that departs, social enlightenment that has begun²⁹ is the evidence that, the Saqar is one of the greatest things.

(4/74, Al-Muddaththir/11-37)

^38,39Every one who has found his self – except for the companions of the right – is a pledge for what he has earned.

^40,41The companions of the right will be in the gardens. They will ask each other about the criminals: ⁴²”What led you into the Saqar?” ⁴³The criminals will say: “We were not of those who fulfill Salah [support financially and spiritually; strive to enlighten the community], ⁴⁴and we did not give opportunities for those unemployed so they might earn their living. ⁴⁵And our deeds were in vain together with those whose deeds were in vain. ^46,47And we denied the Day of Religion until indisputable and inevitable death, the Qiyamat [Resurrection] came to us”. ⁴⁸Now, help and intercession of intercessors, helpers will not benefit them.

⁴⁹Then what is the matter with them that they stay away from that which reminds/makes them think? ^50,51They are like fearful donkeys; fleeing from a lion. ⁵²Rather, every person among them desires that he would be given scriptures spread. ⁵³Certainly not as they think! Actually, they do not fear Akhirat [Afterlife]. 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.

Note:

The 7 verses called Surah Fatiha are not actually an independent surah, but are connected to verse 3 of Surah Al-Muddaththir. We have shown in the Translation and after the Analysis of the verses that have been treated as Surah Fatiha.

Analysis of Verses

Verse 1:

¹ O the one who is ready for duty!

In Surah al-Muzzemmil, the expression “يا ايّها المزّمّل (Ya ayyühee al-muzzemmil)” was used. Here, the expression “يا ايّها المدّسّّر (Ya ayyuheh Al-Muddaththir)” [O you who are covered with an outer garment] is used. Many sources have translated these two expressions with the same meaning. However, there is a subtle but important difference in the meanings of these two words. If this detail is not considered, the message of the verse cannot be fully understood.

The word “Muzzemmil” refers to a general covering with clothes, blankets, or sackcloth. On the other hand, “Al-Muddaththir” refers to covering oneself with an outer garment that would be worn in public, such as in the marketplace.

The root of the word “muddaththir” is “متدسّر (Mutedethir).” The word “دسسار (Desar)” means a garment worn over a shirt, such as a robe, coat, overcoat, or cloak.

One of the literary rhetorics found in the Qur’an is the art of allusion. In this verse, the act of putting on an outer garment alludes to the preparations made to go out into public spaces like the marketplace or to work. The implication here is that Muhammad (pbuh) is now dressed in the uniform of prophethood and is prepared to warn the people. This preparation had already begun with the previous Surahs Al-Alaq, Al-Qalam, and Al-Muzzammil, setting the stage for the announcement of the divine revelation. Ikrime read the word “muddaththir” as “muddesser,” meaning “the one who is clothed in an outer garment.”

In either reading, the message of the verse is, “O you who have put on the garment of prophethood! O Muhammad, who is clothed in the uniform of prophethood and equipped with its responsibilities!”

Verse 2:

² Arise! Immediately, warn!

From the verse, it is possible to derive the message: “Arise! Get to work! Start warning now!” In some translations and commentaries, the command “قم (Kum)” has been misinterpreted to mean “pray.” However, this is incorrect. The meaning of qiyam (rising) here, as in verse 14 of Surat al-Kahf, is to “rise up, stand, and go on duty.”

Inzar

The word “إنذار (Inzar)” is derived from the root “نذر (nezera),” meaning to make a vow or obligation. It conveys the sense of warning about the danger of a particular outcome, drawing attention to it, and instilling fear and alertness. In religious terms, inzar is Allah’s way of warning His servants through His prophets, alerting them to the evil fate awaiting them if they deviate, and raising awareness of the consequences.^[1] In religious terms, inzar is Allah’s warning to His servants through His prophets, frightening them by informing them of the evil fate, and making them aware of it by informing them and raising their awareness.

As the Lord of the Universe, Allah, who knows His servants best and knows best how to address them, has sent prophets throughout the history of mankind to warn the people who deviated from the path of truth and got stuck in the swamp of shirk and disbelief, and punished those who did not heed the warnings of those prophets in a way that would serve as an example for the generations after them. This situation, which is described in many surahs of the Qur’an, sometimes in detail and sometimes in brief references, has been characterized as a law of Allah that He applies to mankind.

The command in the verse, “Warn immediately” is followed by the seven verses known as Surah Fatiha. Our Lord commands: “In the name of Allah, the One Who gives blessings to all living beings He created, the One Who is very merciful upon those He created: “All praise is to Allah, Rabb of all worlds, the One Who gives blessings to all living beings He created, the One Who is very merciful to those He created, the owner and the ruler of the day of Akhirat [Afterlife], on which everyone will be recompensed with all deeds, evil or good, he did; no one else may be praised. Only You we worship and only You we ask for help. Guide us to the straight path of those whom You favored, not to the path of those whom You are not pleased with and who are stuck in confusion!” In this case, in fact, the seven verses called Surah Fatiha are not an independent surah, but a passage of Surah Al-Muddaththir.

It is noteworthy that since Surah Al-Alaq, the emphasis has been on belief in the Afterlife and social support. As is well known, belief in the Afterlife means that people accept the existence of a day of reward and punishment and believe that they will be judged before Allah for what they have done in this world.

People with this belief act with the awareness that they will not get away with what they have done. They organize their private and family lives, as well as their social acts, with the Afterlife in mind, without succumbing to the attractiveness and deceitfulness of the world. Therefore, they gain superior qualities by turning away from evil. When individuals with these characteristics come together, they form societies that are free from oppression, injustice, all kinds of evil and wrongdoing, and represent justice, truthfulness, honesty, all kinds of goodness and beauty. With such societies, the face of the world changes; the world and life become beautiful.

The first teaching that should be brought to people’s attention, then, is to believe in the Afterlife and to make them believe. Belief in the Afterlife is one of the most important principles of faith mentioned in the Qur’an. The fact that it is mentioned along with belief in Allah in many verses shows the importance attached to this principle. This principle is mentioned in every surah of the Qur’an.

Verse 3:

³ And proclaim that only your Rabb is the greatest;

From the first revelation to this verse, our Lord had introduced Himself as “Ekrem, the Creator and the One Who taught with the Pen”. Now He introduces Himself as “Akbar [the Greatest]”. The process of Allah introducing Himself will continue from now on.

Verses 4-7:

^4-7 do not stain your character; keep clean, abstain from blemish right away, take filth away immediately, do not reproach for the good that you did! And be patient only for your Rabb!”

From the literal meaning of the verse, it is understood that clothing that is publicly known must be cleaned. This is how many have understood the verse. However, there is also a metaphorical expression here. Verbally, the garment is mentioned, but figuratively, the person inside the garment is meant with his personality, spirit, and behavior. Therefore, our Prophet is being asked to be pure in person, in form, in spirit, and in behavior.

The verse gives the following message to our Prophet: “They had mythologized you. In their eyes, you were healthy, wealthy, and of high morals according to the morals of that society. It is because of these qualities that we have chosen you as a messenger. Don’t get dirty! Do not tarnish your charisma, your image! Stay away from all kinds of deeds and behaviors that may tarnish you, avoid shame!”

After receiving the message of the verse, our Prophet abandoned commerce and any kind of business with which they could slander him. Otherwise, his opponents would have made allegations and slanders against him and clouded people’s minds. With our Prophet’s obedience to this command from Allah, the ways of the polytheists to throw mud were completely blocked.

One of the risks that the notables in society run is the possibility of being exposed to image-destroying allegations made by their opponents. The fact that many rulers in our time are accused of fraud and corruption, and even brought to trial on false charges, shows us how this sociological law works. With the above command, Allah Almighty warns His prophet and equips him with a religious morality that will prevent him from being worn down by such accusations in front of his own society.

In other words, “You will render a service to the society. Do not belittle these services and good deeds as too much!”

Ibn Mas’ud’s version of this verse reads “vela temnun an testeksira”. The word “منّ Menna” means “to give” and “to take what you give for granted”, but it is also sometimes used in the sense of “to show weakness.” Therefore, it is also possible to understand the verse as “Do not show weakness and laxity by overestimating what you have done!” In the course of the discussion, it will be seen that Ibn Mas’ud’s version and the meaning it provides is more preferable.

The subject of patience is dealt with in detail in Surah al-Qalam.

Note:

Verses 11 to 56 of the Surah have nothing to do with the first part. They consist of two Najm and were revealed at a later time. This should not be overlooked when reading.

Verses 8-10:

^8-10 Because when that trumpet is blown, that day will be a very difficult and tough day. It will not be easy at all for the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb.

These verses also deal with the theme of the Afterlife and encourage people to believe in the Afterlife.

Verses 11-14:

^11-14Leave Me alone with the one whom I created alone, granted endless wealth, bestowed sons as witnesses, spread for him wide opportunities!

The word “شهود shuhud” in the original of verse thirteen is the plural of “شاهد sahid”. The sons being witnesses means that they are all alive and with their father, and at his command. Such a situation was the greatest source of strength for a person in those days.

Verses 15-25:

^15-25 After all that, he desires ambitiously that I should add even more. Certainly not as he thinks! Indeed, he has been obstinate towards Our Ayat/evidences/signs. I will oblige him to a steep ramp. -Surely, he thought and planned. –He is ruined. How he planned! He is ruined again. How he planned!- Then he looked. Then he scowled, frowned. Then he turned back and acted arrogantly: “This is nothing but a magic coming as a rumor. This is nothing but the word of a human being ”.

The mental act referred to in the last verse is not contemplation, but a random idea. Contemplation is different from a mere idea. If the infidel could contemplate, he would not have behaved as he did. He would have formed beliefs and principles about his future. As will be explained later in our study of Surah Al-Najm, these random thoughts were his baseless plans—such as the notion that the Afterlife did not exist, and that even if it did, he could evade punishment through his wealth and sons. In the worst case scenario, he might have thought he could buy someone to be punished in his place in the Afterlife.

The symbolic personalities described in Surahs Al-Alaq, al-Qalam, and Al-Muzzammil as having become Taghut (deviant) by relying on their wealth, property, and children are also described in these verses with similar characteristics. At the time of the first revelation, these symbolic figures were likely people like Walid bin Mughīra, Abu Ja’far, Abd al-Uzza, and others. The Qur’an does not explicitly mention their names but instead highlights their characters and attributes, describing their fate. This approach shows that the example given applies universally across times, places, and ages. Figures like Walid bin Mughīra, Abu Ja’far, and Abd al-Uzza, along with their followers, have always existed and will continue to exist until the Day of Judgment. Their fate will always be the same.

Although the message is universal, it is generally accepted that the person whose qualities are listed above is Walid bin Mughīra. When his biography is examined, it is evident that he was orphaned when he was born and had no wealth but later became very wealthy, with herds of camels and sheep between Mecca and Taif. He also had gardens in Taif that yielded fruit in both summer and winter, and he had twelve children—seven born in Mecca and five in Taif. These characteristics fit the description in the surah.

Verses 11-14 say “leave him to Me and do not deal with him.” In other words, our Prophet is being asked to give the warning to others. The verses that follow will elaborate on whom to start the warning with first.

Verses 26-30:

^26-30Soon I will drive the one who says “the Qur’an is nothing but the word of a human being” to the Saqar. Do you know what the Saqar is? It does not let remain nor leaves. It is what makes extraordinary plates/what is thirsty/what is seen from afar/what is an evidence for man/skin. Upon the Saqar is nineteen/many warners for those among you who wish to proceed/go ahead or stay behind/fall behind.

Since these verses are considered mutashabih (ambiguous) as a result of the synonyms of the words they contain, their metaphorical meanings, and our Lord’s attribution of a new meaning to them, they have naturally been interpreted differently in various tafsir (exegesis) and commentaries. For the same reason, it is likely that there will be different interpretations in the future.

In our opinion, this group of verses can be interpreted in multiple ways. The reason for this is the homophony of the words “human being,” “Saqar,” and “levvahatun” in the verses, and the new meaning that our Lord has attributed to the word “Saqar.”

Let us first introduce the meanings and implications of these words:

Saqar

The root meaning of “Saqar” is “heat causing pain to the brain.” In extreme heat, the Arabs say “سقرته الشّمس Sekarethü’sh-shamsü” [The sun burned him severely]. Similarly, in the idiom “يوم مسمقر Yawmün Müsemkırun,” which means “an extremely hot day,” the word “Müsemkırun” (derived from the same verb) is used. Because of these meanings, “Saqar” has become one of the special names for Hell. This word is feminine and a proper noun..^[2]

Levvahatun

The word “levvahatün” is also a homophone. The root of the word “levh” means “wood,” and each of the planks that make up a ship is referred to by this word. It also means “lightning flash, shining, appearing from a distance, scorching, blackening the skin, thirst.”^[3]

In Surah al-Qamar, verse 13, it is used in the plural for the boards of Noah’s ark. The word also refers to “anything that is written on,” whether it is wood or another object. This is the meaning of the phrase “فى لوح محفوظ Fi levhın mahfuz” [on a protected plate] in Surah al-Buruj, verse 22..

Therefore, the word “plate” can refer to anything used for writing or recording information, such as a slab, a tablet, parchment, or even modern recording mediums like a screen, a record, a tape recorder, a CD, a floppy disk, or a hard drive. The use of the word “Levvaha” is an active noun derived from a noun, meaning “one who makes marvelous plates.”

Our Lord has given a new meaning to the word Saqar in verses 28-30:

“Saqar is a thing on which nineteen are placed, which makes marvelous plates for mankind, which does not last, nor does it perish.” According to this definition, we can associate this object with a “computer” today. The fact that “Saqar” could also refer to this was not known to the Arabs or even our Prophet at that time. Our Lord Himself defined this meaning. This interpretation becomes clear when verses 27-30 are considered carefully, but it has been overlooked until now.

There are many words in the Qur’an, like “سقر Saqar”, whose meanings were first determined by our Lord Himself. For example:

“يوم الدّين Yawmiddin”, Infitar 17, 18;

“يوم الفصل Yawm al-fasl”, Murselat 14;

“سجّّين Siccin”, Al-Mutaffifin 8;

“علّيّيّين Illıyyyun”, Al-Mutaffifin 19;

“طارق Tariq”, Tariq 2;

“عقبة Aqaba”, Beled 12;

“هاوية Haviya”, Al-Qari’ah 10;

“حطمة Hutame”, Al-Humazah 5;

“ليلة القدر Leylet al-Qadr” [Night of Qadr] Qadr 1, 3;

“قارعة Al-Qari’ah”, Surah Al-Qari’ah 1;

“حاقّة Haqqah”, Surah Al-Haqqah 3;

Bashar

The word “bashar” means “people, human being”. It is singular but can be used for both singular and plural, without distinction between masculine and feminine. It means the face, head and upper skin of the body on which hair grows^[4].

The word “bashar” is the plural of “al-basharatu”.

In line with these explanations, the interpreted meaning of the passage is as follows:

a- Verses 26-30:

“Soon I will drive the one who says “The Qur’an is nothing but the word of a human being” to the Saqar. Do you know what the Saqar is? It does not let remain nor leaves. It is what makes extraordinary plates/what is thirsty/what is seen from afar/what is an evidence for man/skin. Upon the Saqar is nineteen/many warners for those among you who wish to proceed/go ahead or stay behind/fall behind.”

These expressions describe hell and its torment. Similar descriptions of hell are also seen in the following verses:

11 And the one who will be the unhappiest will avoid it. That one will burn in the greatest fire. Then, he will neither die nor live therein.

(A’la 11-13)

56 Surely, We will soon throw those who have disbelieved in our Ayat into the fire. Every time their skins are roasted, We will replace their skins with other skins so they may taste the punishment. Surely, Allah is almighty, the One Who is the best law maker.

(Nisa/ 56)

b- Verses 26-30:

Soon I will drive the one who says “the Qur’an is nothing but the word of a human being” to the Saqar. Do you know what the Saqar is? It does not let remain nor leaves. It is what makes extraordinary plates/what is thirsty/what is seen from afar/what is an evidence for man/skin. Upon the Saqar is nineteen/many warners for those among you who wish to proceed/go ahead or stay behind/fall behind.”

The “computer” is what provides the plates/tables for people, does not show them all the time, but neither destroys them nor stores them in its memory; and the “Nineteen” on the computer could be the encryption of the Qur’an with the number 19.

In this case, it becomes possible to deduce the following meaning from the passage:

“Those who claim the Qur’an is the word of men will soon meet what is called Saqar, which has nineteen on it, and which makes marvelous plates for men, and which does not fail nor perish. Let them see, let them think, can the Qur’an be the word of a human being?”

The day mentioned in verse 26 as “soon” has arrived with the invention of the computer. Along with this invention came the miracle of the number 19 in the Qur’an, a mathematical phenomenon that is beyond human capability to produce. This miracle demonstrates the impossibility of it being the work of man alone.

In this surah, the words “Bashar,” “Saqar,” and “Levvāha” are used in wordplay multiple times. Wordplay, in literary terms, involves using two or more words with different meanings and similar spelling or pronunciation together in verse or prose. Its purpose is to engage the listener’s curiosity and deepen the impact of the message..

Taking into account the other meanings of the word “Levh”, verse 29 can also be explained with the following meanings:

1-Thirsty for bashar

2-The one who is seen from afar to bashar

3- An indicator for bashar

c- Saqar can also be understood as the sting of conscience. The descriptions in this verse portray human memory and the torment of the guilty conscience. Through these verses, our Lord reveals the mental state of those who reject the Qur’an as divine truth..

²Time to time the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will wish “If only We had been Muslims”.

¹²Thus We impose the Qur’an into the hearts of the criminals.

(Al-Hijr/2,12)

^200,201Thus We inserted it into the hearts of those sinners. They will not believe in it until they see the painful punishment.

(Ash-Shu’ara/200,201)

These verses illustrate the irrational and stubborn attitude of the disbelievers toward the Qur’an and describe their ultimate fate. Despite their skepticism and their demands for immediate punishment, a lingering doubt remains in their minds: “What if it is true?” Outwardly, they reject the message, but inwardly, they are uneasy, wondering whether the Qur’an might indeed be true.”

Verse 200 of Ash-Shu’ara can be appreciated as follows: “So We put it into the hearts of sinners” – implying that Allah made it clear to them by revealing the Qur’an in their own language, making its truth undeniable. The hardened disbelievers of that time will eventually experience regret. This regret does not refer to their feelings at the moment of death or in the Afterlife, but rather during their time in this world. As Allah directs their attention to signs in the world and the influence of the Qur’an, they sometimes wish they had become Muslims.

Indeed, many of the polytheists of Mecca, who were constantly unsettled by the Qur’an’s powerful message, repented either before or after the emigration. Beyond this regret in life, their ultimate remorse at the time of death and in the Afterlife is also mentioned in various other verses.

^44,45And warn the people with the day when the punishment will come. Then those who do wrong; act against their own good by associating others with Allah will say: “O our Rabb! Delay us for a short term so we may answer Your invitation and follow the messengers”. –Had you not sworn before that there would be no end/destruction/eradication for you? And you dwelled in the lands of those who had done wrong; acted against their own good by associating others with Allah. And it became explicit to you how We had done to them. And We presented to you examples as well.-

(Ibrahim/44, 45)

These verses, which declare that the disbelievers will eventually repent, are also good news for the believers who are facing distress, as they signify that the believers will be liberated from the oppression of the disbelievers and will emerge victorious over them.

Nineteen

Regarding the expression “nineteen”: Some interpret this as the number of angels or demons tasked with overseeing Hell. Others propose that it refers to the sum of seven days in a week and twelve months in a year (7+12). Another interpretation is that “ten” represents the first of the groups (e.g., ten, twenty, thirty, etc.), while “nine” is the last of the ordinal numbers, symbolizing abundance.

When people understood the reference to “nineteen” in verse 30 of the official Mushaf as signifying “there are nineteen in the Qur’an,” some began searching for mathematical ciphers in the Qur’an. Their research uncovered surprising mathematical patterns, harmonies, and correlations.

For example:

The Qur’an, which states that the number of months is 12, contains the word “شهر şehr” (meaning “month”) exactly 12 times.

The moon, which completes its elliptical orbit around the Earth in 27 days, is mentioned 27 times in the Qur’an with the word “قمر Kamer” (moon).

The word “يوم yawm” (meaning “day”) appears 365 times in the Qur’an, while the words “يومين yawmeyn” and “ايّام eyyam” (meaning “days”) are repeated 30 times. These numbers align with the 365.25 days in a solar year and the 29.53 days in a lunar month.

Opposite pairs such as hot and cold, world and Afterlife, hope and fear, distress and peace, justice and injustice, benefit and loss are also repeated an equal number of times in the Qur’an.

The word “sene” (meaning “year”) appears 7 times in the singular form and 12 times in the plural, totaling 19 instances. This corresponds to the 19-year period known as the “Meton Cycle” or “Lunar Cycle,” during which the Sun, Earth, and Moon align. Over these 19 years, there are 7 leap years (with 355 days) and 12 regular years (with 354 days). Moreover, the number of Qur’anic verses in which both the sun and moon are mentioned together is 19.

Modern computer-assisted research has focused on the number 19, which the Qur’an draws attention to, revealing many examples of this numerical pattern. These discoveries have been detailed in various works.

Mathematicians have uncovered extraordinary mathematical sequences and structures in the Qur’an based on word and letter patterns. These findings differ from the “Hurufism” and “Batinism” approaches of the past, which often strayed from the explicit meanings of the verses to derive hidden meanings. In contrast, these recent findings show the literal and mathematical intricacies of the Qur’an.

Thus, the Qur’anic challenge in verses like Surah al-Baqara (2:23-24), Surah Yunus (10:38), Surah Hud (11:13), Surah Isra (17:88), and Surah Tur (52:33-34), which assert that no one can replicate even a single surah, has been confirmed mathematically. This reinforces the divine assurance in Surah Al-Hijr (15:9) that the Qur’an is preserved, as its mathematical system reveals even the slightest tampering. It is impossible for a human, even with the help of modern computers, to recreate this system or tamper with it without detection.

Based on these insights, the expression “nineteen” in this passage becomes significant. According to Arabic grammar, nouns and their numbers should be paired accordingly, but the phrase “nineteen” stands uniquely here. Given the structure of verse 31, it becomes evident that this verse is Medinan, inserted here deliberately or by mistake, since verse 36 appears to be a continuation of verse 30.

In light of this, we invite scholars of the Qur’an to explore the true meaning of the “nineteen admonishers” mentioned, as the number “nineteen” may allude to multiplicity. The deeper meaning of this number can yield further insights into the Qur’an’s miraculous nature.

Verses 26-30,36,37

^32-35Certainly not as you think! The status of the messenger, ignorance that departs, social enlightenment that has begun²⁹ is the evidence that, the Saqar is one of the greatest things.

Note:

According to the official Mushaf, it is evident that verse 31 does not belong to this passage — both in terms of content and structure. We believe that it was placed here by mistake or omission by the committee that edited the Mushaf. The exact intended placement of this verse, which addresses a subject matter similar to Ali-Imran 7 and Baqara 26-27, remains undetermined. That is why we present it here as an independent najm (section), Najm 15. It is unrelated to the preceding and subsequent sections of the verse.

This verse conveys the message that some Qur’anic verses will have multiple meanings. These are known as mutashabih verses, and their interpretation will be conducted by experts over time, while non-experts will acknowledge that “there is surely a wisdom in this verse of our Lord” (Ali-Imran 7, Az-Zumar 23). Similar themes are found in Al-Isra 60 and Baqara 26, 27.

The concept of “angels” will be explained further in Surahs Al-Najm and Qadr, inshallah. Further elaboration on the phrase “Allah leads astray whom He wills, and guides whom He wills to the truth and the good” will be provided in the analysis of verses 28 and 29 of Surah At-Takwir.

Since the literal meanings of verses 32-34, such as night, day, sun, and moon, cannot be the referents of the oaths mentioned, these words have been interpreted figuratively.

Verse 37 emphasizes that people have been granted complete freedom of belief and opinion. Therefore, every human being has the freedom to choose good or evil in accordance with their own judgments. The Qur’an provides the correct criteria for what is good and evil in the sight of Allah, but it leaves the choice to individuals. However, people may not always consider what the Qur’an describes as bad to be bad based on their own values, and they may choose what they personally believe is good rather than what Allah deems good.

The afterlife is not something that can be proven through laboratory experimentation or observation. Resurrection and the afterlife are matters of the unseen, and our source of knowledge on this subject is the scriptures revealed by Allah to His prophets. Therefore, it is impossible to convince someone of the afterlife without faith. One must first listen to their reason and conscience and believe in Allah and His prophets. However, the Qur’an provides very compelling arguments that guide individuals to the reality of the afterlife. These proofs are entirely intellectual. Verses 32-37, as translated above, are among such verses. Other relevant verses include: Al-Mu’min 57; Al-Ahqaf 33; Ya-Sin 78-82; Ar-Rum 19; Baqara 28; Al-Qiyamat 36-40; Al-An’am 60, 95; Al-Mu’minun 115; Qalam 35, 36; Al-Jathiya 21, 22; At-Taghabun 7.

These verses depict very vivid and thought-provoking scenes.

Verses 38-39:

^38,39Every one who has found his self – except for the companions of the right – is a pledge for what he has earned.

This means being a hostage, bound, arrested, or mortgaged. The verse states that every person is mortgaged by the deeds they commit. From this, we understand that the faults of believers will not bind them as pledges, and that Allah will forgive the errors of the believers.

The term “companions of the right” will be mentioned several times in the following Surahs, and it is used here for the first time. Arabs considered the right side to be lucky, while the left side was considered unlucky. That is why it is stated in the Qur’an that good people will be given their books of deeds in their right hand, while bad people will receive theirs in their left. The phrase “companions of the right” refers to the believers whose book of deeds will be given in their right hand. A further explanation of this can be found in verses 27-40 of Surah al-Waqi’ah.

Verses 40-48

^40,41The companions of the right will be in the gardens. They will ask each other about the criminals: ⁴²”What led you into the Saqar?” ⁴³The criminals will say: “We were not of those who fulfill Salah [support financially and spiritually; strive to enlighten the community], ⁴⁴and we did not give opportunities for those unemployed so they might earn their living. ⁴⁵And our deeds were in vain together with those whose deeds were in vain. ^46,47And we denied the Day of Religion until indisputable and inevitable death, the Qiyamat [Resurrection] came to us”. ⁴⁸Now, help and intercession of intercessors, helpers will not benefit them.

The word “مصلّين musallîn” here does not mean “those who pray,” but instead refers to those who support others, work for social assistance, and engage in communal support. More about the word “صلاة Salat” and its derivative “musallîn” will be discussed in Surah Al-Kawsar.

‘We did not feed the needy either.’

The phrase, “We did not feed the needy either,” reveals that those described as “miskin” or “masaqin” refer to people who are too impoverished to work. Based on the root meaning of the word “مسكين Miskin,” these are individuals who have lost their mobility and ability to sustain themselves. Thus, the verse suggests that these criminals neither felt compelled to help the needy, nor did they encourage others to do so, as elaborated further in Surah Al-Fajr.

The Day of Religion refers to Judgment Day in the Afterlife, as is clarified in verses 14-19 of Surah Al-Infitar. This is the day when people will be rewarded for their good deeds and punished for their evil ones.

^14-16And those who have stuck in evil by disbelieving in the religion/faith; they will definitely be in Jahannah [Hell]. On the Day of Religion, they will enter into Jahannah [Hell] as the ones who will never be absent from Jahannah [Hell].

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; ^{Al-Inshiqaq/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.

(Al-Infitar/14-19)

The infidels conclude remorsefully,

There is no going back after it is too late. One must come to his senses, appreciate the Qur’an, receive its warning messages and act upon in due time.

After the horrible situation of the criminals in the Afterlife is shown, the word is brought to the polytheists in life, and the futility of their evading admonition and warning is emphasized. The details of the concept of intercession in the verse will be given in Surah Al-Najm.

Verses 49 – 54:

In the above verses, evil-doers are sometimes severely condemned and sometimes warned of punishment in the Afterlife.

Verses 55-56:

^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.

Detailed information about Allah’s will will be given in Surah At-Takwir, verses 28, 29.

Allah is the one who knows best

^[1]Lisan al Arab, article “nzr”.

^[2]Lisan al Arab, article “sgr”.

^[3](El Mufredat and Lisan al Arab; article Levh)

^[4]Lisan al Arab, article “beşer”.

5 / SURAH AL-FATIHA

INTRODUCTION TO SURAH AL-FATIHA

Imam Razi, Ibn Kathir, and Elmalılı Hamdi Yazır dedicated extensive commentaries to these seven verses known as Surah Al-Fatiha, spanning 250, 114, and 104 pages respectively. In these writings, their interpretations revolved around various subjects, such as:

– Where the Surah was revealed and whether it was revealed once or twice,

– Whether the “Basmala” at the beginning is a verse or not and the importance of the “Basmala”,

– Differences in Qiraat [recitation],

– Whether “istiazah” is required in its recitation,

– Its relationship with prayer, its musts and must nots,

– The virtue and reward of recitation,

– Other names,

– What the Ism-i A’zam [the greatest name of Allah] can or cannot be.

Unfortunately, the essential role and the core message of Surah Al-Fatiha in the Qur’an and Islam have been overshadowed by these peripheral discussions. These extensive interpretations have inadvertently made it difficult for people to grasp the true meaning of the Surah. However, those who wish to understand the Qur’an should approach it directly, much like the early Muslims did, as the best interpreter of the Qur’an is indeed the Qur’an itself.

Names Given to Surah Fatiha

The following names were given to the surah in consideration of its characteristics:

– “فاتحة الكتاب Fatihat al-Kitap” surah or simply “الفاتحة Fatiha” surah, since the Mushafs and the reading in prayer begin with this surah. The literal meaning of Fatiha means opening, beginning.

– Surah “السّبع المثانى al-Sab’u’l-Mesani” because it has seven verses and is narrated to have been revealed both in Mecca and Medina.

– Surah “Hamd” because it has the word “الحمد Hamd” at the beginning.

– Surah “الوافية al-Wafiya” [the one that is complete] because it is not divided like other surahs when recited in prayer.

– Surah “الكافية al-Kafiya” [Sufficient] because it replaces other surahs, but other surahs cannot replace it.

– Surah “al-Asas” [Foundation] because it mentions the principles that form the basis of the Islamic faith.

– Surah “الشّكر Shukr” because it contains the meaning of gratitude.

– Surah as-Sual , “السّئال because it contains the wishes, and also because it contains the meaning according to Muslim and Tirmidhi, “Allah said: I will give to him whose remembrance of Me prevents him from asking Me for something the best of what I give to those who ask” (Muslim, Salat 38; Tirmidhi, Tafsir 2).

– Surah “الدّّعاء Dua” because some of it is in the nature of prayer.

– Surah “الشّفاء Shifa” or “الرّّقية Rukye” (Talisman), based on the stories, even in the Sahih of Bukhari, who is considered to be the most reliable compiler of hadith, that when recited, it cures poisoning caused by snake and scorpion bites, and that when recited to those who faint, it revives them.

– Surah “الصّّلاة al-Salat” (Prayer), based on the story of Abu Hurayrah, cited below, that prayer cannot be without the Fatiha.

– Surah “امّ القرأن Umm al-Qur’an” [Mother of the Qur’an], as it contains in its essence the Qur’an in its entirety, such as faith, deeds [personal affairs], transactions [social affairs], ethics, the stories of our Prophets, warnings, and good news and.

Sadly, in addition to the above names, today the Fatiha has been given the wrong functions to the extent that it is almost called “Surah of the Dead”, “Surah of the Cemetery”, “Surah of the Tomb”.

The Way We Suggest to Understand Surah Al-Fatiha

To comprehend Surah Al-Fatiha in the same manner that it was understood by our Prophet, his companions, and even the polytheists of Mecca, it is necessary to apply the method of understanding the Surah with the Qur’an itself.

According to the classical understanding, these verses were revealed in Mecca as the fifth surah. At the time these verses were revealed, there were only four surahs to be believed in the name of the Qur’an and Islam: Al-Alaq, Al-Qalam, Al-Muzzammil, and Al-Muddaththir.

It is clear that by this point, our Lord had already chosen Muhammad b. Abdullah as His interlocutor in Surah Al-Alaq, made him a prophet, and instructed him to learn and teach in the name of his Lord. In Surahs Al-Qalam and Al-Muzzammil, Muhammad was trained and prepared for his mission. In Surah Al-Muddaththir, he was metaphorically dressed in his “uniform” and equipped for duty, and he was called to action with the command, “Arise, immediately, in the name of Allah, the Most Gracious, the Most Merciful… and proclaim that your Lord is the greatest!”

It is important to remember that, in these first four surahs, our Lord was addressing only our Prophet directly. At this stage, Muhammad had not yet relayed these instructions to anyone else for public notification.

However, the presence of discussions with the polytheists in the later verses of Surahs Al-Alaq, Al-Qalam, Al-Muzzammil, and Al-Muddaththir indicates that these verses were likely revealed after the initial ones. This observation suggests that the surahs were not revealed in their entirety at once, and unfortunately, the chronological order of many verses remains unknown.

It is both technically and semantically improbable that the seven verses known as Surah Al-Fatiha form an independent surah. In reality, these seven verses are a continuation of verse 2 of Surah Al-Muddaththir and should not be considered an independent surah. Presenting these verses as a separate surah at the beginning of the Qur’an and naming them “Fatiha” (meaning “opening” or “preface”) may lead to the misconception that the Qur’an was compiled by our Prophet or that these verses are not part of the revelation but rather a declaration made by him as an introduction to the Qur’an.

By linking these verses to verse 2 of Surah Al-Muddaththir, we resolve this misplacement in the order. Our Prophet received this warning in the name of Allah, the Most Merciful, the Most Compassionate, and proceeded to warn people in the name of his Lord.

As a general principle, in this study, we have sought to limit our discussion to the verses of the Qur’an and avoid stories whose authenticity cannot be determined—whether true or fabricated. However, we have not avoided using stories that pose no issues regarding the belief in tawheed (the oneness of Allah) or that serve as historical documents, contributing to a better understanding of the subject at hand. In keeping with this principle, the following story regarding Surah Al-Fatiha has been deemed helpful:

According to the story, after receiving the command “Arise and warn in the name of Allah, the Most Merciful, the Most Compassionate! And proclaim that your Lord is the greatest!”, the Prophet ascended the hill of Safa and called out to the people, shouting, “Ya sabahâh! Ya sabahah!” In the society of that time, this expression was an urgent call that meant, “Attention! Attention! Listen to me!” It was used for important announcements, such as a warning of war. When the people responded to this call and gathered, the Prophet said to them, “O sons of Abdulmuttalib! O sons of Fihr! O sons of Lüeyy! If I tell you that there is a cavalry unit behind that mountain wanting to attack you, would you believe me?” After they affirmed their trust in him by replying, “Yes!”, he then delivered the following message to the assembly:

O people!

^1-7”In the name of Allah, the One Who gives blessings to all living beings He created, the One Who is very merciful upon those He created: “All praise is to Allah, Rabb²³ of all worlds²², the One Who gives blessings to all living beings He created, the One Who is very merciful to those He created, the owner and the ruler of the day of Akhirat [Afterlife], on which everyone will be recompensed with all deeds, evil or good, he did; no one else may be praised. Only You we worship²⁴ and only You we ask for help. SHOW! TEACH! Guide us to the straight path of those whom You favored, not to the path of those whom You are not pleased with and who are stuck in confusion!”

Thus, the Prophet warned in the name of his Lord, proclaimed that his Lord was the greatest, and completed his first mission by warning the people. This is how the Surah’s place in the Qur’an and its function in our religion should be understood. Otherwise, neither the message nor the function of Surah Al-Fatiha will be comprehended correctly.

5/ SURAH FATIHA [OPENING]

Meaning of the verses:

^1-7In the name of Allah, the One Who gives blessings to all living beings He created, the One Who is very merciful upon those He created: “All praise is to Allah, Rabb²³ of all worlds²², the One Who gives blessings to all living beings He created, the One Who is very merciful to those He created, the owner and the ruler of the day of Akhirat [Afterlife], on which everyone will be recompensed with all deeds, evil or good, he did; no one else may be praised. Only You we worship²⁴ and only You we ask for help. SHOW! TEACH! Guide us to the straight path of those whom You favored, not to the path of those whom You are not pleased with and who are stuck in confusion!

These 7 verses, called Surah Al-Fatiha, are not actually an independent surah, but are connected to verse 2 of Surah Al-Muddaththir. It reads:

^1,2O the one who is ready for duty!²¹Arise! Immediately, warn!²⁵ ^{Al-Fatiha 1-7}” In the name of Allah, the One Who gives blessings to all living beings He created, the One Who is very merciful upon those He created: “All praise is to Allah, Rabb²³ of all worlds²², the One Who gives blessings to all living beings He created, the One Who is very merciful to those He created, the owner and the ruler of the day of Akhirat [Afterlife], on which everyone will be recompensed with all deeds, evil or good, he did; no one else may be praised. Only You we worship²⁴ and only You we ask for help. Guide us to the straight path of those whom You favored, not to the path of those whom You are not pleased with and who are stuck in confusion!

Analysis of the Verses

Verse 1

¹ In the name of Allah, the One Who gives blessings to all living beings He created, the One Who is very merciful upon those He created.

In verse 1 of Surah Al-Alaq, our Prophet was asked to learn and teach in the name of Allah. In Surah Al-Muddaththir, he was also asked to warn in the name of Allah. With this instruction, he was given the message that his private life was over and that his work would be in the name of Allah. It was also made clear that he was not to benefit either financially or morally from this work. All our previous prophets were similarly equipped with the same sense of duty and were commanded to deliver their messages and invitations in the name of Allah. For example, Prophet Solomon, who sought to guide the sun-worshipping people of Sheba away from their heresy, began his letter to the queen with the words, “In the name of Allah, the Merciful, the Compassionate,” fully aware that he was acting in the name of Allah (An-Naml; 30).

Verses 2-4

^2-4 All praise is to Allah, Rabb of all worlds, the One Who gives blessings to all living beings He created, the One Who is very merciful to those He created, the owner and the ruler of the day of Akhirat [Afterlife], on which everyone will be recompensed with all deeds, evil or good, he did; no one else may be praised.

Hamd

“الحمد Hamd” means to remember the source and owner of a blessing and beauty with words of praise and exaltation. In this sense, “hamd” is not a reward for enjoying a blessing or being relieved by help but rather a praise expressed out of admiration for the infinite power and strength of the giver or helper—that is, the Creator. Hamd signifies recognition of the multiplicity of His blessings and His Lordship.

Because of this, praise is different from gratitude. While gratitude is done in response to a blessing and typically involves action, praise can be done without directly benefiting from a blessing, simply through words. Although at first glance, hamd might be defined as “praise,” not all praise is hamd. This is because hamd requires complete sincerity, while praise may carry a shadow of hypocrisy or sycophancy. Therefore, hamd can only truly be given to Allah, whose blessings and favors are infinite.

The expressions of “Alhamdulillah” or “Lehul hamd” in the Qur’an are not commands to say “Alhamdulillah” constantly. Rather, they mean that all hamd belongs to Allah alone and no hamd should be given to anyone else. This serves as a warning against praising anyone or anything in a way that could lead to shirk (associating partners with Allah)..

On hamd and its importance, we can refer to the following verses: Al-An’am 1, Al-A’raf 43, Yunus 10, Ta Ha 130, Al-Qasas 70, Az-Zumar 74.

The Lord of the Universes: er-Rabb

الرّب Rabb, a synonym of the Qur’anic word مولى Mawla, has the following characteristics:

The Rabb is the sole owner and ruler of the beings under His command and power, who disposes of them according to His will and knowledge.

The Rabb is the only master to be obeyed and submitted to, whose commands are to be obeyed and whose prohibitions are to be avoided.

The Rabb is the one who corrects everything, levels the sharpness, organizes beings from state to state, purifies and purifies, nurtures and matures, reforms and disciplines.

As can be easily understood from the three characteristics mentioned above, the word “Rabb” can be used only and only for Allah Almighty. However, in the Arabic language, it is also used for human beings in a possessive sense, for example, “rabb al-bayt” [the owner of the house].

In summary, “Rabb” means one who disciplines and educates, one who leads His creatures to certain goals in accordance with a specific program, one who programs and directs development.

Er-Rahman, Er-Rahîm

The names “الرّحمن Rahman” and “الرّحيم Rahîm” are among the “Most Beautiful Names” of Allah [Esmâu’l-Hüsnâ].

The word “Rahman,” which is sometimes claimed to have Hebrew origins, is derived from the Arabic word “رحمة rahmet,” meaning “compassion,” “kindness,” “gratuitous help and favor,” “forgiveness,” and “mercy.” “Rahman” is in the Arabic “mubalaga” form, which emphasizes that the one being described possesses the highest degree of the attribute. Therefore, “Rahman” refers to the One who possesses the most complete and perfect mercy, the One who continuously provides sustenance and blessings to all of His creation without exception.

In the Qur’an, “Rahman” is never used for anyone other than Allah, and it appears 57 times. There is also a surah titled “Ar-Rahman,” in which Allah enumerates His visible and invisible blessings, urging people to be grateful and recognize His mercy.

The word “Rahim” is an adjective derived from the same root “رحمة rahmet,” and it also conveys the meaning of “very merciful.” Its root meaning is related to pity, compassion, and forgiveness. In the Qur’an, “Rahim” appears 115 times, 114 of which refer to Allah and once to our Prophet (At-Tawba 128). Often, “Rahim” is paired with “غفور Ğafûr” (meaning “very forgiving”), highlighting the vast mercy and forgiveness of Allah. Additionally, in four verses of the Qur’an, Allah is described as “ارحم الرّاحمين Erhamü’r-Rahimîn” [the most merciful of the merciful].

Although both “Rahman” and “Rahim” share the same root, there is a difference in their meanings. “Rahman” relates more to Allah’s mercy in this world, while “Rahim” is often associated with His mercy in the Afterlife. For this reason, it has been said that Allah is “the Merciful of this world, but the Merciful of the Afterlife.” Allah provides sustenance and mercy to all beings in this world—whether believer or non-believer, just or unjust. His mercy in this world does not discriminate, and He allows people to exercise free will, even if that leads to oppression or evil.

However, the results of Allah’s attribute of “Rahim” will be most apparent in the Afterlife, where believers will experience His forgiveness. Many verses in the Qur’an promise Allah’s mercy to the believers in the Afterlife through His attribute of Rahim.

The names and attributes of Allah given in Surah Fatiha are a continuation of the concept of Allah that had already been introduced in the previous surahs. The systematic and clear expressions found in Fatiha challenged the prevalent misconceptions of Allah in Meccan and wider Arab society. When these verses were revealed, many people held erroneous beliefs about God, shaped by various philosophies, myths, and philosophical currents.

Some people followed Aristotle’s view that “Surely Allah created the universe, then left it to itself. God is incapable of dealing with this lower world, concerned only with His own self.” Others believed in a god who was constantly angry with His servants, looking for opportunities to punish them. To avoid this god’s wrath, they sought intermediary gods, similar to the deities of Greek mythology. Meanwhile, many common people of the time recognized no higher authority than the tribal leaders and members of the Dar al-Nadwa (the Popular Assembly).

It was only through the Qur’an that people were introduced to the true understanding of Allah as the Most Merciful, the Most Compassionate, the Lord who is intimately involved in the affairs of the world and the Afterlife, and the One who provides guidance and mercy to all of His creation.

Owner of the Day of Religion

The expression “Maliki Yawmi’d-Dīn” is a warning to those who deny the Day of Religion, which is also mentioned in Surahs Al-Alaq, Al-Qalam, Al-Muzzammil and Al-Muddaththir. يوم الدّين Day of Religion means “Day of Recompense”. It refers to the Day of Judgment when everyone will be rewarded for all his deeds and actions, good or bad. The concept is explained by our Lord Himself in verses 14-19 of Surah al-Infitar and verses 19-39 of As-Saffat.

(Al-Infitar/14-19)

^19,20Now it will be a single compelling shout. And you will see that they stand there. And they will say: “O woe to us! This is the Day of Religion!”.

-“²¹That is the Day of Distinction which you have been denying!”-

^22,23Gather those who did wrong; acted against their own good by associating others with Allah and their spouses and those whom they worshipped from among those that are inferior to Allah. Then guide them to the path of Jahannah [Hell]. ^24,25And stop them, they will definitely be questioned: “What has happened to you so you do not help each other?”.

²⁶Quite contrary, today they are the ones who want to be in salamat [peace, safety, happiness].

²⁷And some of them will turn others/face to face, asking/blaming each other.

²⁸They will say: “Surely, you have been coming to us from the right hand/the righteous path/a good position/authority and power”.

^29-32And others will say: “Quite contrary, you were not believers. And we had no power against you. Quite contrary, you were a transgressing people. Therefore, the Word²³⁶ of our Rabb has been justified upon us. Surely, we are those who taste. Then we provoked you. Because we were the provokers”.

³³Then, indeed they will be sharing in the punishment on that day.

³⁴Surely, this is how We do to the sinners.

^35,36Surely, they act arrogantly when it is said to them: “There is no deity except Allah” and say each other: “Surely, shall we abandon our idols for a man who is supported by secret forces/is a mad poet?”.

³⁷Quite contrary, he has come with the truth and confirmed all prophets.

***

^38,39Surely, you will taste the painful punishment and be recompensed only for the deeds you did.

(As-Saffat/19-39)

Verse 5

⁵ Only You we worship and only You we ask for help.

Worship (SERVITUDE)

Although the word “عبادة Ibadah” entered our language phonetically in its original Arabic form, it has largely lost its root meaning of “servitude, slavery,” which is related to the style and attitude of a person, and has become a concept used primarily for specific rituals, rites, and behaviors.

The word “Ibadah,” derived from the root verb “a-be-de,” means “servitude, slavery.” These meanings imply a person’s unconditional submission, obedience, and surrender.

Allah, the Creator of all things, has informed His servants in various ways about the behavior and lifestyle He has determined for them, and has finally collected all these instructions in the Qur’an.

In light of these facts, “worship” is the unconditional obedience and submission of the servants to the duties communicated to them by Allah through His instruction manual [the Qur’an].

“Worship” is therefore not merely the performance of three or five specific acts, as is popularly believed. Worship encompasses all the duties that Allah has prescribed in His instructions for servitude and entails practicing them all. These duties include reading, writing, maintaining cleanliness, warning those around them, protecting orphans, not stealing the property of orphans, always earning and eating halal, enjoining good and forbidding evil [being active in society by promoting good and preventing harm], being truthful, honest, and trustworthy, avoiding fraud in measuring and weighing, rejecting bribery, and refraining from adultery and prostitution.

Thus, it is not a correct perception of Islam to neglect the hundreds of duties assigned by Allah and instead cling to the slogan “the pillars of Islam are five,” which has become widespread among people. Every command and prohibition, every piece of advice and suggestion in the Qur’an—Allah’s instruction manual for servitude—is of primary importance and equally significant. There are no rigidly sloganized conditions in Islam; the only condition of Islam is submission to Allah. Submission to Allah means accepting and practicing all the duties, commands, prohibitions, and recommendations outlined in His instructions for servitude.

The purpose of worship [servitude] is to mature human beings as social creatures and thus ensure peace and harmony in society through individuals who are informed, educated, refined, and purified from their excesses. Human beings were created with inherent characteristics such as being “cruel, ignorant, ungrateful, weak, greedy, incapable, ambitious, ill-tempered, lustful, egoistic, lazy, savage, and sadistic” (Ibrahim 34, Hud 9, 10, Al-Isra 67, 100, An-Nahl 4, Ar-Rum 54, Fussilat 49, Al-Ma’arij 19, Al-Adiyat 6, Al-i Imran 14). These inherent traits can lead people to violate the rights and laws of others, fostering oppression, malice, and strife within society, thus disrupting peace. Allah Almighty has assigned humans the duty of worship/servitude to eliminate these negative traits and to transform them into individuals who are “knowledgeable, just, faithful, strong, generous, virtuous, chaste, sharing, and peace-loving,” benefiting themselves, their families, and society. These duties neither benefit nor harm Allah in any way, for He does not need servitude from human beings. Rather, these duties are intended for their own good and happiness.

Although this is the essence of worship/servitude, there have been many deviations in practice, and Allah Almighty has drawn people’s attention to these deviations in the Qur’an. Deviations in worship have occurred in the form of taking angels, prophets, jinn, saints, awliya, or any other being besides Allah as false gods and associating them with Him. They have also taken the form of worshiping idols such as desire, money, women, authority, position, or ideology, either consciously or unconsciously. This was the case in the past, and it remains so today.

It is a fact that certain rules and principles are necessary for a healthy personal and social life. Otherwise, chaos will ensue. If these rules and principles are established by human beings, due to the aforementioned negative characteristics and weaknesses of humans, a perfect system cannot be created. This means that a solid, flawless social order cannot be achieved. Humans, when given authority, often use it for their own benefit, oppressing and exploiting others, which can disrupt social peace. However, since Allah is the Omniscient and All-Seeing, since He will not discriminate or show favoritism among His servants, since He has no need for personal interest in His servants, and since He is the Exalted One, the rules and principles He establishes are both perfect and universal. That is why He has personally determined the duties and acts of worship to be performed by His servants and conveyed them to humanity through His prophets.

This also includes absolute obedience and submission of people to certain individuals, powers, ideologies, and authorities. The relationship between Pharaoh and the Children of Israel, as described in verses 45-47 of Surah al-Mu’minun, confirms this understanding.

In short, worship means the servant’s obedience to his owner/creator and the unconditional acceptance and fulfillment of the duties assigned by his owner/creator. In the Qur’an, Allah has outlined a set of duties for His servants and demands that these duties be fulfilled with complete obedience and submission. His chosen prophet, like a master and teacher, first practiced these duties himself and then taught others how to perform them.

It is repeatedly emphasized in the Qur’an that worship must be directed solely to Allah, and worshiping anyone besides Allah, even a prophet, is considered shirk.

Shirk

“الشّرك Shirk” literally means partnership in property and sovereignty. In religious terms, it refers to attributing, assigning, or adapting one or more of Allah’s powers, privileges, attributes, or dispositions—which are among His most beautiful names and qualities—to any tangible or intangible being other than Allah. Details about these attributes will be provided in the analysis of Surah Al-Ikhlas.

Those who believe and act in this manner are called “مشرك mushrik.” A polytheist is not only someone who says that God is two or three. A polytheist is also someone who believes in Allah but, alongside this belief, accepts several auxiliary or subordinate deities.

Tawheed

“التّوحيد Tawheed” literally means “unification.” Its religious meaning, as expressed in the Word of Tawheed, is to first reject all false gods and then to accept only Allah as the one true God. Of course, this acceptance must not remain merely in words but should be reflected in all thoughts and actions.

When we pay attention to the syntax of the Word of Tawheed, we see that all gods are rejected first. In order to reject all gods, one must first recognize the false gods or those who are posing as gods. After recognizing and rejecting them, the next step is to accept the true and only God. The one true and only God is Allah, and there is no other god but Him. Accepting Allah as the only God is not possible by simply saying “I accept” without knowing Him properly. Truly knowing Allah is only possible through the Qur’an. Allah’s attributes and beautiful names must be learned from the Qur’an and believed in.

Otherwise, it is neither possible to reject false gods without recognizing them, nor can the belief in tawheed (oneness of God) be established in the hearts if Allah is not properly understood. The word tawheed is not directly used in the Qur’an. However, the belief in tawheed, which can be summarized as “faith in Allah, the One and Only,” is repeatedly mentioned in many verses. In particular, the surahs revealed in Mecca are full of verses that aim to build the belief in tawheed. These verses, which use various parables and rational propositions to persuade people, address the belief in tawheed in the context of Allah’s essence, attributes, and His relationship with the universe and human beings. They reveal that any belief or behavior that does not align with tawheed will be null and void.

الإستعانة ISTÎÂNA

The word “إستعانة Isti’ana” is derived from the root “عون avn”, which means “to help; to back up in something.” The three-letter root “عونavn” has been transformed into the six-letter form “إستفعال Istif’al” and “إستوعن istaw’ane”. In this chapter, the word means “to call for help.”

The root word “عونavn” appears five times in the Qur’an with different derivatives, while the form “إستعانة isti’ana” is mentioned six times (Al-Fatiha/5, Al-Baqara/45, 153, A’raf/128, Yusuf/18, Al-Anbiya/112).

What kind of help is being referred to here? Is it the kind of help you seek when calling an ambulance in a medical emergency, asking a doctor for assistance, calling the fire brigade in case of a fire, or seeking help from someone or some organization for ordinary matters? Does this verse encompass these types of help?

To find the answer to this question, we need to understand the context of the verses in which the word “إستعانة isti’ana” is mentioned.

Verses 5-7:

^5-7 SHOW! TEACH! Guide us to the straight path of those whom You favored, not to the path of those whom You are not pleased with and who are stuck in confusion!”

As we see clearly, the help requested here is the help requested to show them the “Straight Path”, in other words, Sırat al-Mustaqim, which is the path of those who have been given blessings, except the path of those with whom they are not pleased and the path of those who are mired in confusion.

¹⁸And they brought his shirt with false blood on it. Their father said: “Quite contrary, your selves enticed you and made you do an affair. – So patience is most appropriate now! – and Allah is the Only One to seek refuge in for what you have told”.

(Joseph/18)

In this verse, in the face of the irreligious behavior of Yusuf’s brothers, who left Yusuf in the well according to their plan and brought his blood-stained shirt to convince their father that he was dead, the help that their father, Prophet Yakup, asked for from Allah was “A Beautiful Patience/SABR-I JEMIL”.

¹¹²Say: “My Rabb! Judge among us in truth” and “Our Rabb is Allah Who shows great mercy on the earth to all living beings that He created; the One Whose help is sought against what you describe”.

(Al-Anbiya/ 112)

The help that is mentioned here and asked for from Allah is to keep the Straight Path against the polytheists and to be resilient against them. We see examples of this in the following verses:

^45-46And seek help through patience, Salah [supporting financially and spiritually; enlightening the community]. –Surely, seeking help through patience and Salah is very difficult for all other than those who show respect; who believe from the bottom of their hearts that they will meet their Rabb and they will be returned to Him.-

(Al-Baqara/45,46)

¹²⁸And Moses said to his people: “Ask Allah for His help and be patient. Indeed, the earth belongs to Allah. He makes whomever He wills of His servants inherit it. And the best ending is only for those who enter under the guardianship of Allah”.

(A’raf/128)

¹⁵³O you who have believed! Ask for help through patience and Salah [supporting financially and spiritually; enlightening the community]. Indeed, Allah is with those who have patience.

(Al-Baqara/153)

²⁵⁰And when they went forth for Goliath and his army, they said: “O our Rabb! Bestow upon us vast patience so we do not ease off and weaken and succumb; and set our feet firm and help us against the people of infidels; those who consciously deny Your divinity and the fact that You are Rabb!”

(Al-Baqara/250)

“You will know soon. Indeed I will cut you off the covenants; commitments, then indeed, I will take you out of your comfortable environment; I will take you out of your business in the city and I will make you agricultural laborer in the date palm farms, I will make you work in the stone pits, in the hardest works”. The very knowledgeable, fascinating, influential scholars said: “Indeed, we return only to our Rabb. And you seize and punish us only because we have believed in the Ayat of our Rabb when they came to us”. –“O our Rabb! Give us endless patience so we will not ease off, weaken, succumb. And take our lives as Muslims!”-

(A’raf/126)

When we look at these verses, the help that should be asked for is only from Allah.

Sırat al-Mustaqim refers to the true religion, the source of religion, staying away from shirk (associating partners with Allah), purifying oneself from all kinds of spiritual impurities, and seeking help for salat (prayer) and patience.

In reality, Allah is the only One who can provide assistance in these matters. Seeking help from others in the true religion constitutes shirk; it is equating others with Allah in matters of faith. Allah is المستعان (Al-Musta’an), the One whose help is sought and expected in patience and salat.

Conclusion: Asking anyone or any organization for help in ordinary matters is not covered by this verse and does not lead to shirk.

Note: “نصرةNusret; نصر, nasara ينصر, yensuru…”, which is composed of the letters “ن ص رn s r”, is usually translated as “to help”, but the actual meaning of the word is “to help the oppressed”. This word does not mean absolute help^[1].

Verses 6 – 7:

^{6, 7} Guide us to the straight path of those whom You favored, not to the path of those whom You are not pleased with and who are stuck in confusion!

Hidaya

It is not possible to list all the meanings of the word “hidaya” here. In summary, “Hidaya” means leading towards goodness and beauty, providing knowledge and evidence to distinguish between truth and falsehood, guiding, sending prophets, and revealing scriptures. It should be emphasized that guiding towards evil is not included in the meaning of hidaya.

Hidaya belongs to Allah alone. No human being, not even prophets, has the power or authority to guide others. There are exactly 304 verses in the Qur’an that confirm this.

Sırat al-Mustaqim

When analyzed in the light of Qur’anic verses, the phrase “Sırat al-Mustaqim” means “the way of Allah,” “the right path,” “the book of Allah,” “the religion of Islam,” and “the nation of Islam.” The best definition of the “Straight Path” is given in this Surah: “the straight path of those whom You have favored, not the path of those who have earned Your displeasure and who are lost in confusion.”

Relevant verses regarding Sırat-ı Müstakim include: Ali-Imran 51, Al-An’am 126, 153, Al-Hijr 41, An-Nahl 76, Maryam 36, Ya-Sin 61, and Az-Zukhruf 64.

The group referred to as “those whom You have favored” in this verse is further clarified in An-Nisa/69.

⁶⁹And whoever obeys Allah and the Messenger, those are with the ones upon whom Allah bestowed His favor of the prophets, the truthful ones, the advanced witnesses of the existence and divinity of Allah and the righteous ones. And how good are those as companions!

(An-Nisa/69)

⁴¹Mention/remind Abraham [Ibrahim] as well in the Book. Indeed, he was a righteous person, he was a prophet.

^42-45Once he said to his father: “O my father! Why do you worship those which do not hear, do not see and do not benefit you at all? O my father! Surely, a knowledge which did not come to you has come to me. Therefore, follow me so I may guide you to a straight path. O my father! Do not worship satan. Indeed satan disobeyed Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. O my father! Surely I fear that a punishment from Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] touches you and you become for satan a familiar who guides, protects and helps”.

⁴⁶His father said: “O Abraham! Do you turn away from my idols? If you do not desist, indeed I will stone you to death. Now, go away from me for a long while!”.

^47,48Abraham said: “Salam [health, peace, happiness…] be upon you, I will ask my Rabb for forgiveness for you. Surely, He is the One Who gives bounties to me. And I turn away from you and that which you worship from among those that are inferior to Allah. And I will invoke my Rabb. I expect that I will not be unhappy in my invocation to my Rabb”.

⁴⁹Then, when Abraham got away from his people and that which they worshipped from among those that are inferior to Allah, We bestowed him Isaac and Jacob. We made all of them prophets.

⁵⁰And We gave them bounties from Our mercy. And We made for them a great reputation of honor, righteousness.

⁵¹And mention/remind Moses as well in the Book. Indeed, he was purified. And he was a messenger, a prophet.

⁵²We called him from the side of the Mount Tur, the most auspicious and brought him close to be in a special conversation. ⁵³And out of Our mercy, We gave him his brother Aaron as a prophet.

⁵⁴And mention/remind Ishmael in the Book. Indeed, he was true to his promise, he was a messenger, a prophet. ⁵⁵And he ordered his family/people around him Salah [supporting financially and spiritually; striving to enlighten the community] and zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established. And his Rabb was pleased with him.

⁵⁶And mention/remind Idris [Enoch] in the Book. Indeed, he was a righteous person, a prophet. ⁵⁷And We raised him to a high place.

⁵⁸So those were the prophets whom We guided and chose from the descendants of Adam, from those We carried with Noah, from the lineage of Abraham and Israel; those who were prophets to whom Allah bestowed blessings. When the Ayat of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] were recited to them, they fell in prostration, weeping, submitting .

(Maryam/41-58)

Gadap

It doesn’t mean wrath, anger or rage, it means “displeasure”.^[2] We can identify those who incur Allah’s wrath and those with whom Allah is not pleased from the following verses:

⁹³And whoever intentionally [deliberately, on purpose] kills a believer, his recompense is Jahannah [Hell] wherein he will abide eternally. And Allah will be displeased with him, curse him, deprive him of His mercy and He has prepared a great punishment for him.

(An-Nisa; 93)

^8,5,6Surely, We have made you a messenger to be a witness, a harbinger of good tidings and a warner so He may admit believing men and believing women into the gardens of Jannah [Heaven/Paradise], underneath of which rivers flow as the ones who will abide therein eternally and He may remove their evil deeds –this is a great salvation in the sight of Allah-;

and He may punish those hypocrite men and hypocrite women who invent evil assumptions about Allah, those men and women who associate others with Him –evil has been upon them. Allah was not pleased with them, has cursed them; has deprived them of His mercy and has prepared Jahannah [Hell] for them. What an evil destination it is!-

(Al-Fath; 6)

¹⁴Have you not seen/thought about those who make a people with whom Allah was not pleased with their helper, protector; governor? They are neither of you nor of them. And they swear to untruth while they know.

(Al-Mujadila; 14)

¹³O you who have believed! Do not make a people with whom Allah is not pleased with your governor, supervisor. They have despaired of Akhirat [Afterlife] as the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb have despaired of the inhabitants of the grave.

(Al-Mumtahinah; 13)

⁶¹And when you said: “O Moses! We can never endure just one kind of meal, so call upon your Rabb so He may grow for us that which emerges from the earth; vegetables, gherkin, garlic, lentil and onion”. And Moses said to you: “Do you really wish to exchange that which is supreme with the lesser? Go to a town/Egypt, then you will have what you asked”. And they were covered with humiliation and poverty and then Allah was not pleased with them. That was because they disbelieved; consciously denied the Ayat of Allah and killed the prophets without right. And this is because they disobeyed and transgressed.

(Al-Baqara; 61)

⁷¹Hud said: “Punishment and defilement from your Rabb have set down upon you. Do you dispute with me the names for which Allah sent no evidence and which your ancestors invented? Then wait; indeed I am one of those who wait, with you!”.

(A’raf; 71)

¹⁵²Indeed, those who worshiped gold, their Rabb will not be pleased with them and “humiliation” will be for them in the worldly life. Thus We punish those who invent.

(A’raf; 152)

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

(An-Nahl; 106)

¹⁶And those who argue about Allah after being responded; their evidences have been made invalid with their Rabb. And Allah is not pleased with them; a severe punishment will be for them.

(Ash-Shura; 16)

Conclusion:

Those who incur the wrath of Allah,

Those who knowingly kill a believer

Those hypocrites and polytheists who have bad opinion about Allah

Those who exchanged slavery for freedom

The polytheists

Those who apostatize and make sedition

Those who argue about God without knowledge, without evidence

Those who are excessive in eating sustenance

Those who reneged on their promises

Those who knowingly reject what Allah has revealed, the Qur’an

Those who wage war on Muslims

Those who turn their backs to the enemy in battle.

Figures of Speech in Surah Al-Fatiha

Surah Al-Fatiha contains many figures of speech. Abu Hayan, in his work Al-Bahri al-Muhit, notes that ten figures of speech are perfectly applied in Al-Fatiha. These include “Beraat-i İstihlâl” (Beautiful Beginning), “Istiğrak Lam” (Lam of Inclusiveness), “Enriching the Form of Address”, “Lam-ı Tahsis” (Lam of Specification), “Hazf” (Ellipsis), “Kasr” (Emphasis), “Leff-ü Neşr” (Scattered and Gathered), “Compliment”, “Seci” (Rhyme), and “Requesting the Continuation of Something that Exists by Treating it as if it Doesn’t”.

Three of these figures are very important and remarkable in terms of understanding the surah:

Enriching the Form of Address: This figure transforms an indicative sentence into one with a subjunctive mood. In the phrase “Alhamdulillahi Rabbi al-Alamin”, the disbelievers are addressed as if they are not disbelieving, with the wish that they may join the believers.

Compliment: This figure of speech involves shifting between grammatical persons— from the third person to the second, from the second to the third, from the third person to the first, and from the first person to the second. In the surah, it begins with a third-person statement: “Praise be to Allah, the Lord of the worlds, the Most Merciful, the Most Compassionate, Owner of the Day of Judgment”. Then, the speech shifts to the second person: “You alone we worship and from You alone we seek help”. While this transition is considered a literary technique in Arabic, in Turkish, it may be seen as ambiguous.

Kasr: This refers to emphasizing certain elements by reordering the verb and complement for impact. In “Iyaka na’budu wa iyaka nesta’in”, the arrangement emphasizes the worship of and seeking help from Allah alone. The purpose of this technique is to make the message more palatable, reduce resistance from listeners, refresh attention, and enhance the enjoyment of listening.

Neglecting these figures of speech makes it difficult to fully grasp the surah. For better understanding, consider the following narration from Abu Hurairah:

“Allah Almighty said: I have divided Surah Al-Fatiha between Myself and My servant. Half is for Me, and half is for My servant. Whatever My servant asks, it will be granted. When the servant says ‘Alhamdulillahi Rabbi al-Alamin,’ Allah says, ‘My servant has praised Me.’ When the servant says ‘Ar-Rahmanir-Rahim,’ Allah says, ‘My servant has exalted Me.’ When the servant says ‘Maliki yawmi’d-din,’ Allah says, ‘My servant has entrusted his affairs to Me.’ When the servant says ‘Iyaka na’budu wa iyaka nesta’in,’ Allah says, ‘This is a secret between Me and My servant, and My servant will have whatever he asks.’ When the servant says ‘Ihdina al-sirata al-mustaqim,’ Allah says, ‘Whatever My servant asks will be granted to him.'” (Sources: Abu Dawud, Salat 132; Tirmidhi, Tafsir; Nasai, Iftitah 23; Ibn Majah, Adab 52).

Even if this narration is believed to help in understanding the surah, it should be approached critically. Such an explanation, directly attributed to Allah, must be carefully analyzed. Additionally, it is important to remember that Abu Hurairah, who reported this, appeared twenty-one years after the revelation of Surah Al-Fatiha.

The traditional interpretation of the surah, based on this story, tends to overlook the intricate linguistic features that in Turkish might appear ambiguous. However, when the surah is read with these figures of speech in mind, the following meanings become evident:

“O people! I am warning in the name of Rahman Rahim Allah. All praise/praise belongs to Allah, Lord of the worlds, Most Gracious, Most Merciful, Owner of the Day of Religion. Do not praise anyone but Him! Do not praise anyone but Him!

Worship is done only to Him and help is sought only from Him. Do not worship anyone other than Him, do not be a slave! May he guide us to the straight path, which is not the path of those on whom wrath is poured on and those who are stunned, but the path of those on whom they bestow blessings! Because He is the only one who guides.”

Had the message been conveyed in this straightforward manner, it might have provoked a strong reaction. The use of figures of speech allowed the message to be delivered more gently.

Thus, our Prophet fulfilled his first duty to society by delivering this initial warning to humanity in the seven verses of Surah Al-Fatiha. The implications of the message in Al-Fatiha are further examined in Surah At-Tabbat (Surah 111).

One key point to note about this message is the Qur’an’s ijaz (conciseness and brevity). This short warning encapsulates the essence of the Qur’an in terms of faith, action, and parables.

Allah is the one who knows best.

^[1](Tac, Language)

^[2] Tas, Language, Kamus