INTRODUCTION TO SURAH AL-QALAM
Surah Al-Qalam is the second surah of the Qur’an in the order of its revelation. It is named after the word “pen” in the first verse. Although it is claimed that the verses were revealed over an extended period, Muhammad İzzet Derveze (1884-1984) states in his work Et-Tafsirü’l-Hadith that the entire surah may have been revealed in Mecca at different intervals, based on the style and content of the verses. We share this view.
To correctly understand this Surah, it is essential to set aside preconceived notions of religion and the Qur’an, and focus solely on Surah Al-Alaq, just as our Prophet did. This is because the Surah can only be understood by starting from Surah Al-Alaq. It should be noted that when the verses of Surah Al-Qalam were revealed, our Prophet had no other revelations besides Surah Al-Alaq.
Surah Al-Qalam is a continuation of Surah Al-Alaq in terms of its revelation. The brief and concise statements made in Surah Al-Alaq are elaborated upon in this Surah. It is not possible to fully understand Surah Al-Qalam without first understanding Surah Al-Alaq.
The education given to our Prophet through revelation continues in this Surah. Just as a coach prepares his athletes for a competition, our Lord prepares His Prophet for the battle against disbelief and shirk, against Abu Jahl and Walid b. Muğîr, and gives him instructions and tactics.
The Surah explains why Muhammad, son of Abdullah, was chosen for prophethood, why this duty was entrusted to him and not someone else, and how he should conduct himself moving forward. It also discusses the fate of his opponents and the blessings that await the pious servants who respect Allah.
2 / SURAH AL-QALAM
Meaning of the Verses:
1Nun/50.8 The pen and what they say/make legendary9 is the evidence that; 2by the favor of your Rabb, you are not a person who is supported by secret forces/is madman. 3,4Indeed, you are upon endless rewards for which you are not under a debt of gratitude. And indeed, you are upon a great moral character.10
(2/68, Al-Qalam/1-4)
5-8And soon you will see which of you has thrown himself into fire by going astray from the true religion, they will see too. Surely, your Rabb is the One Who knows best who goes astray from His path. And He is the One Who knows best who followed the righteous path by being guided. So, do not obey those who deny the day of Akhirat [Afterlife]!
9-16They wished that you would flatter them, they would flatter you at once. Do not obey any of those despicable parasites who swear too much, who are scornful, mocker, slanderer, backbiter, mischievous, who seek scandals, who prevent the good for they have wealth and sons, who are aggressive, who waste their time/who delay the good/who are reluctant for the good/who harm, who are rude/greedy and who are sealed with evil. When Our Ayat are recited to him, that one who denies Akhirat [Afterlife] said: “Legends of the former ones”. We will soon aggrieve him.11
(2/68, Al-Qalam/5-16)
17-24Indeed, We will test them as We tested the companions of the farm: When they swore that they would definitely harvest the crops of the farm in the morning. And they made no exception. Then, there came a wind from your Rabb over the farm while they were asleep. And by the morning, the farm became as reaped/harvested. They called one another in the morning: “Go early in the morning if you should harvest!”. Then, they set out, they were whispering among themselves: Do not let any poor come among you!
25-29They went early with a prohibitive/aggressive attitude. But when they saw the farm, they said: “We have indeed lost/come to a wrong place; no, no, we have been deprived; Allah has punished us!” The best of them said: “Did I not tell you “Do you not purify Allah from deficiencies?”.13 They said: “Our Rabb, we purify You; truly, we were the ones who do wrong; act against their own good, treat themselves unjustly!”.
30-32Then they turned, reproaching each other: “Woe to us! We were indeed transgressors who see themselves like Pharaoh; we hope our Rabb will give us better than it; truly, we turn our all hope to our Rabb.”
33Such is the punishment in the world! Indeed, the punishment of Akhirat [Afterlife] is greater; if only they were among those who know!
(2/68, Al-Qalam/17-33)
34Indeed, for those who have entered under the guardianship of Allah, there are gardens of Jannah [Heaven/Paradise] with abundant blessings with their Rabb. 35Then, will we make Muslims like sinners?
(2/68, Al-Qalam/34-35)
36What is the matter with you! How do you judge? 37,38Do you have a written document that belongs to you in which you learn, in what it has been guaranteed: “whatever you choose/like in this world, it will definitely be yours”? 39Or do you have covenants/oaths; commitments from Us for you which will last until the day of Qiyamat [Resurrection] stating “Whatever you judge will definitely happen”?
40Ask those who deny Akhirat [Afterlife], which of them guarantees something like this? 41Or do they have partners? Then let them bring their partners, if they are truthful.
42On the day when the truth will be laid bare, things will start to be more significant, become serious and they will be invited to submit, they will not be able to. 43Their eyes will be humbled and a humiliation, disgrace will cover them. Yet, they were invited to submit when they were safe and sound.
(2/68, Al-Qalam/36-43)
44So, leave those who deny this word/the Qur’an to Me! We will seize them from where they do not know. 45And I give them respite; I give them time, because My plan is sound/firm.
46Or do you ask them a payment so they are burdened by a heavy debt? 47Or is that which they do not see, which they do not know, which will happen in the future with them, and they write it down?
48Then be patient for the decision of your Rabb, do not be like the one who was in distress14. When he called out his Rabb while he was once very distressed. 49If a favor from his Rabb had not reached to him, he would have had useless, vain, meaningless life as he was condemned. 50However, his Rabb chose him and made him one of the righteous.
51Infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will almost make you slip with their gaze; glower at you when they hear that reminder/the Qur’an and will say “He indeed is a madman/the one whom secret forces support”.
52But the Qur’an is nothing but a reminder to all worlds.
Analysis of Verses
Verse 1:
1 Nun/50. The pen and what they say/make legendary is the evidence that
The letter “ن Nun” is one of the letters known as “Huruf-u Muqattaa” and is the first of such letters in the order of the Qur’an’s revelation. Various interpretations have been offered regarding this letter, suggesting that, like the other similar letters, it may fall under the category of mutashabih (ambiguous or allegorical), serve as a cipher, represent an abbreviation, or be the first or last letter of certain words. Others have suggested it could represent a divit (pen), an inkwell, a large fish, or even the fish on which the ox that carries the world on its horn rests its feet.
In our opinion, the letter “Nun” serves as a warning sign, similar to the word “ألا Ela!” or like the exclamation “Hello!” in telephone calls, drawing attention to the verses that follow.
It is also possible that the letter “Nun” symbolizes the number “50” since, at the time the Qur’an was revealed, the number “50” was represented by this letter.
By the way, it would be helpful to provide a brief explanation of the “Abjad” system. The Indo-Arabic numerals, which completed their main development in India, were introduced to the Islamic world by the scholar and famous mathematician Al-Khwarizmi (780-850 A.D.). During the time of the Qur’an’s revelation, Arabs did not use digits but letters to express numbers. According to this system, called “ابجد Anjad (E B C D),” the numbers represented by the letters of the Arabic alphabet were as follows:
Alif ا 1 ya ى 10 kaf ق 100
ba ب 2 kaf ك 20 ra ر 200
jim ج 3 lamل 30 shin ش 300
dal د 4 mim م 40 ta ت 400
ha ه 5 nunن 50 tha ث 500
waw و 6 sin س 60 kha خ 600
zayizaynز 7 ayn ع 70 dhal ذ 700
ha ح 8 fa ف 80 dad ض 800
ta ط 9 sad ص 90 za ظ 900
ghayn غ 1000
There has not yet been a comprehensive study on this subject, and current works offer little beyond ancient interpretations. The full clarification of this matter, like many other issues, awaits the efforts of honest, sincere, and dedicated Qur’anic scholars.
The pen mentioned in the verse, which is used as evidence for the election of Muhammad (pbuh) as a prophet, is not the “pen on the Arsh, the pen in the Holy Qur’an, or the pen of power” as inconsistently mentioned in certain narratives. Instead, it refers to the pen in the phrase “علّم بالقلم Allama bi’l-qalam [the one who teaches with the pen]” from Surah Al-Alaq. The object or event being referenced must be one that is well known to the audience. One does not highlight an unknown object or event. Here, the “pen” specifically refers to Surah Al-Alaq. Through metonymy [a literary technique in which a part represents the whole], attention is drawn to Surah Al-Alaq and the initial revelations. In a way, the prophetic education is being continued from where it left off, with a message that says, “Remember what was revealed to you in the first lesson, think about it!”
The pen and what they say/make legendary9 is the evidence that;
Many scholars, attempting to understand the verse under the cloud of traditional interpretations, have translated and explained “Wa ma yesturoon” as “what the pen writes,” “what is written with the pen,” “what the people of the pen write,” or “what the pen writes in the Protected Tablet.” However, this interpretation is not entirely accurate.
The word “سطر satr” in the verse can mean “written lines,” but it also encompasses “lines of poetry, spoken words, opinions, and legends.” In fact, the word “esatîr,” a derivative of the same root, appears dozens of times in the Qur’an.
When considering the context of the verses, it becomes clear that the matters mentioned in the oath serve as evidence for the subsequent three verses. With this in mind, it is appropriate to interpret the verse as, “I present as evidence what they mythologize.”.
We have already seen in Surah Al-Alaq that some of the questions that arose in our Prophet’s mind were decisively rejected with the firm statement “كلاّ No, No!” One of these questions was, “Why have I been chosen as a prophet?” The explanation for why this question was rejected is provided in these verses in Surah Al-Qalam: “You were chosen as a prophet because of your exceptional qualities, which were so remarkable that they [the Meccans] began to mythologize you even while you were still alive.”
Verse 2
2 by the favor of your Rabb, you are not a person who is supported by secret forces/is madman
The favor mentioned in the verse refers to the attributes that our Lord bestowed upon Muhammad, the son of Abdullah, before he became a prophet, such as intellect, intelligence, courage, good morals, and guiding him to follow the religion of Abraham, who was hanif and free from idolatry. We have already referenced verse 51 of Surah Al-Anbiya as evidence of this.
From these favors, we understand that Muhammad, the son of Abdullah, was prepared for prophethood, just like Prophet Moses. The Qur’an provides detailed accounts of the events in Moses’ life from his birth and the process of his education. However, we do not possess as much detailed information about our Prophet.
As we will see in verse 51, it was only after he declared his prophethood that he was accused by some polytheists of being “مجنون majnun” [insane], “مفتون meftun” [afflicted with fitnah], and other outrageous epithets.
Verse 3
3 Indeed, you are upon endless rewards for which you are not under a debt of gratitude. And indeed, you are upon a great moral character
This is a key verse for the correct understanding of the Surah. Therefore, a correct understanding of the verse is essential.
The word “اجرا ecran” in the original text of the verse is the Turkish equivalent of the word “wage.” The words “اجرا ‘ecr” and “اجرة ucret” are not different from each other in meaning; they both mean money or goods given in return for services. According to Ragib al-Isfahani, a great authority on the terms, this compensation can be material or non-pecuniary. The fact that the word “اجرا Ecran” appears in the verse as an indefinite object (neqre) can also be understood as indicating the abundance of wealth..
Again, the word “ممنون memnun” in the original verse means “cut off” as well as “grateful, indebted to gratitude.” When the same word is used with the preposition “غير Gayr,” it means “uninterrupted, unceasing” or “not grateful, not indebted to gratitude.”
Some writers of translations and exegesis have understood this verse to refer to “the unlimited, uninterrupted remuneration that will be given to our Prophet in the Afterlife” and have reflected this interpretation in their works..
However, this is an incorrect interpretation. First of all, it should be kept in mind that this verse is a continuation of the previous verse, which ends with the words “I swear / I draw your attention / I show proof.” In the previous verse, Allah says to our Prophet, “I draw your attention,” and then continues, explaining in this verse and the two following verses what He is drawing attention to. In this regard, to think that what is being drawn attention to is the unlimited, uninterrupted wages in the Afterlife would be to assume that Allah is drawing attention to something that does not exist at that moment, which would not make sense. Because one can only draw attention to something that exists. In this case, it would be more accurate to understand the verse as follows: “And surely there is much wealth for you that is not subjected to gratitude [thrown in your teeth].”
The great scholars Mujahid, Muqatil and al-Kalbi also preferred this meaning.
We understand from this verse that our Prophet was not indebted to anyone for his wealth, property, or money. He did not obtain what he had by receiving help or favors from anyone; he earned everything with the sweat of his brow and the labor of his own hands. In short, he doesn’t owe gratitude to anyone. Therefore, he can appear before everyone with a clear face and a clear conscience and preach the message. This is one of the reasons why Muhammad, son of Abdullah, was chosen as a prophet.
There is no doubt that a debt of gratitude can negatively affect service. We can see this in Pharaoh’s attitude towards Prophet Moses in Surah Ash-Shu’ara:
Now, you both go to Pharaoh and say ‘Indeed We are the messengers of your Rabb so that you will send Israelites with us’”.
Pharaoh said: “Did we not raise you among us when you were a child? Did you not remain among us for many years of your life? Then you did the deed which you did. And you are one of ungrateful…”.
Moses said: “I did it when I was of those astray. I fled from you immediately when I feared you. Then my Rabb bestowed me laws-principles and made me one of the messengers. And the favor you are bragging me about is the fact that you have enslaved Israelites”.
(Ash-Shu’ara/16-22)
Throughout his prophethood, the Messenger of Allah attached great importance to this issue. He was sensitive to the fact that he or his descendants should not receive alms or zakat, as those who owe gratitude would be bowed down before their creditors.
Although the richness and honesty of our Prophet’s wealth and fortune are established by the testimony of the Qur’an and history, there have been many rumors that he was poor, that he praised poverty, and that he boasted of his poverty. It has even been suggested that he lived in debt and died in debt. The fact that his creditor was a Jew gives us a clue as to the purpose of these rumors. We quote some of the most noteworthy of these for the sake of example:
1-A’isha mentioned: “The Prophet bought food on credit from a Jew named Abu Shahn and pledged his iron armor to him.”[1]
2- Qatadah quoted from Anas: “The Messenger of Allah pawned his armor with a Jew in Madinah and bought barley from him for his family.”[2]
3- Asma bint Yazid narrates: “The Messenger of Allah passed away with his armor pledged to a Jew in exchange for a certain amount of grain.”
4- Thabit b. Yazid narrates: “When the Messenger of Allah passed away, his armor was pledged to a Jew for thirty sa’ of barley.”[3]
The third and fourth stories are essentially identical, one narrated by Yazid’s son and the other by his daughter. These stories have been criticized by hadith commentators and scholars.
Various books of accounts quote that our Prophet was rich enough to sacrifice a hundred camels as a gift during the Farewell Hajj. Also, the prophetic biographies and history books record that he owned a lot of land in Fadak, which became a problem after our Prophet’s death.
Considering all this, it does not seem to be a true report that our Prophet borrowed money from a Jew in exchange for a pledge, nor that he was poor enough to buy barley for his house with that money.
2by the favor of your Rabb, you are not a person who is supported by secret forces/is madman.
That is, “Yes, that is why you are worthy of prophethood in Our sight. In their eyes, you are a person of intelligence, wit, superior morals, and legendary status. You are the most suitable person for this job because of your superior lifestyle and the superior qualities you have shown in your life so far. You have been blessed by your Lord and chosen to be a prophet.” The morality in question here is social morality, not religious morality, being on the straight and narrow path.
These verses indicate that our Prophet, like Moses, had special favors, lived as a hanif, was mentally healthy, and was prepared for prophethood as a person who was respected in society for his superior morals.
Verses 2, 3, and 4 are sentences in response to the oath. Verse 2 is a noun phrase with a negative suffix. Verses 3 and 4 are positive noun phrases. As a general rule in oath sentences, the prepositions “انّ inna” and “ل lam” are used together.
This technicality must be taken into account when translating and analyzing the verses, and the meaning must be deduced while remaining faithful to the original sentence structure of the verses. Interpreting verses 2 and 4 as independent sentences would lead to a misunderstanding of both the verses and the passage.
The first oath sentence, which we have seen here, will appear frequently from now on. Since the function of the oath clause seems to have been neglected in traditional exegesis and translations, a general explanation of the oath clause is presented below. This explanation will be referred to in the following oath verses.
Oath/Swearing Sentence
The original meaning of the word “القسم Qasem/Yemin” is “power, strength”. As a term, it means “to strengthen the alleged thesis with concrete evidence”. An “oath sentence” is a sentence that is constructed in order to present the arguments put forward in a strong manner with evidence.
The oath sentence consists of two parts: The first is the “oath part” in which the oath is sworn [evidence, witnesses are presented]; the second is the “reply to the oath part” in which the main thesis is put forward. In the oath part, people, events, or objects are cited as evidence to support the thesis to be put forward in the second part. In the “reply to the oath” part, the main judgment is stated.
In order to be understood and accepted by the addressees, the oath must be tangible and accessible to all reasonable people. Words such as “I swear” or similar expressions are not considered oaths, nor are sentences containing such expressions considered oath sentences. An oath should consist of concrete evidence, and an oath sentence should consist of judgments that are strengthened by concrete evidence as expressed by our Lord in the Qur’an.
Structure and Characteristics of the Oath Sentence:
The first part of the oath sentence, the “oath part”, is formed by placing one of the prepositions of oath (waw, ba, te) at the beginning of the first word. The second part of the sentence, the “response to the oath” part, is necessarily an independent sentence and is not formed randomly, but subject to certain rules:
The sentence in response to the oath;
If it is a noun phrase and also affirmative, it must be preceded by one or both of the singular prepositions “ل lam” or “انّ inna”.
If it is a verb sentence, the following rules apply:
If the verb phrase is affirmative;
a – If the verb is in the past tense form, the prepositions “قد kad” and “ل lam” are brought together at the beginning of the verb. Exceptionally, “lam” may be omitted in some cases. If the verb is in the present tense form, “lam” is placed at the beginning of the verb and “tekit nun” is placed at the end.
b- If the sentence is negative, one of the prepositions of nafs “ma” or “la” is placed at the beginning of the verb.
All of the things mentioned in the Qur’an serve as evidence for the theses put forward. Our Lord refers to many events, systems, or “things” and uses them as evidence for His judgment. This important rule is neglected in existing translations and commentaries, leaving the oaths unanswered, and thus our Lord’s messages do not reach His servants accurately.
Verses 5-8
5-8 And soon you will see which of you has thrown himself into fire by going astray from the true religion, they will see too. Surely, your Rabb is the One Who knows best who goes astray from His path. And He is the One Who knows best who followed the righteous path by being guided. So, do not obey those who deny the day of Akhirat [Afterlife]!
This part of the Surah is not a continuation of the previous verses. Verses 5- 52 are verses that were revealed when the polytheists of Mecca began their struggle against our Prophet, and must have been revealed in the 7th-9th years of the ministry of our Prophet.
In Surah Al-Alaq, those who oppose our Prophet are referred to as “man”, “the one who prevents the Salat”, “did he not know?” “if he will not end it”, “by Allah, we will drag him by his lying, sinful forelock “, “then let him call his assembly”, “do not submit to him”. As we have seen in this Surah and in this verse, and as we shall see in the following verses, they are now referred to in the plural. The disbelievers and polytheists are now the addressees of the divine calling, together with their whole assembly, their followers and their entourages.
One of the concerns of our Prophet during the first revelation was that everyone would think that he was crazy. These concerns, which were rejected outright in Surah Al-Alaq with the words “Kellâ” [No, no!], are elaborated upon in the second verse of this Surah. In that verse, our Prophet was told that he should not think that he had gone mad because of the revelations that had come down to him, and in this verse it is emphasized that he should not be concerned about the thoughts of others in this regard.
Ironically, the Meccan dignitaries thought that they were on the right path and that our Prophet was a heretic.
Verses 9-16
9-16 They wished that you would flatter them, they would flatter you at once. Do not obey any of those despicable parasites who swear too much, who are scornful, mocker, slanderer, backbiter, mischievous, who seek scandals, who prevent the good for they have wealth and sons, who are aggressive, who waste their time/who delay the good/who are reluctant for the good/who harm, who are rude/greedy and who are sealed with evil. When Our Ayat are recited to him, that one who denies Akhirat [Afterlife] said: “Legends of the former ones”. We will soon aggrieve him.
It is understood from the expression in these verses that flattery, even for the sake of compromise, is a behavior that is not recommended by our Lord.
The expression “ذا مال وبنين Zā mālin wa benīn” means “having wealth and sons.” This is an Arabic idiom that signifies having many followers or a large social circle.
The aphorism in Surah Al-Alaq, “When a man thinks he is enough [believes he is rich], he surely deviates,” is further elaborated here.
These verses list the qualities of those who fight against religion:
حلاّف Hallaf: He who swears by anything and everything.
مهين Mehin: Despicable.
همّاز Hemmaz: A mocker, one who looks down on others.
نميم Nemim: One who carries rumors between people.
منّاع Mennain lilhayr: One who hinders good deeds.
معتد Mu’ted: One who transgresses the limit, a transgressor.
اثيم Esim: One who wastes a lot of time/ is slow in doing good/ causes harm/ creates defects.
عتلّ Utull: Rude, gluttonous, immoral
زنيم Zenim: Parasitic, having an obvious bad personality
These attributes describe the evil character of individuals like Walid b. Mughîra, Ahnes b. Sharik, Aswad b. Yeghus, and Abu Jahl, who were members of the Popular Council of Mecca. Indeed, an examination of their biographies shows that this group of idolaters possessed the qualities mentioned in the above verses.
Some commentators have suggested that the word “زنيم zenim” indicates Walid b. Mughira’s degeneracy and bastardy being exposed. However, this view is incorrect because it is not the fault of an individual if they are born out of adultery. The responsibility lies with the parents. According to Islamic principles, it is not right to blame someone for the crime of others..
In verses 15 and 16 of Surah Al-Alaq: “It is certainly not as you think! If that person who hinders the one who practices the Salah, supports financially and intellectually, and tries to enlighten the society, does not stop hindering the Salah, financial and intellectual support, and enlightenment of the society, We will surely drag him by the hair, by the lying, sinful hair!” The phrase “Stamping on the hose,” like “dragging by the sinful hair,” means to publicly humiliate someone, dragging them from one trouble to another, rubbing their nose in it.
Verses 17-24:
17-24 Indeed, We will test them as We tested the companions of the farm: When they swore that they would definitely harvest the crops of the farm in the morning. And they made no exception. Then, there came a wind from your Rabb over the farm while they were asleep. And by the morning, the farm became as reaped/harvested. They called one another in the morning: “Go early in the morning if you should harvest!”. Then, they set out, they were whispering among themselves: Do not let any poor come among you!
In this verse of the Surah, a parenthesis is opened to provide an example of how the spoiled and perverted will be punished, and the opponents of our Prophet are strongly warned through these parables. The main topic will continue with verse 48.
The literal meaning of the word “bela/calamity” in the verse is “to wear down and exhaust.” Since being tested or tried is a process that wears people out, this word has come to be used in place of the word “calamity.”
God Almighty can sometimes put individuals and societies through hardships, difficulties, and trials. These trials are, in a way, like a calamity given to human beings. The reason for this test/trial is to make people come to their senses, to make those who are on the wrong path correct their course, and to make those who are in rebellion return to obedience to Allah. The commands and prohibitions of religion are also trials in a sense. Some commands are hard on the human body, and some restrictions discipline the soul. In such cases, the good and the bad in people are revealed, and the thankful and the ungrateful are exposed. The following verses can be examined in relation to the concept of “calamity”:
Al-Baqara 49, 155-156, 249; As-Saffat 106; Ad-Dukhan 33; Al-Ma’idah 48, 94; Al-An’am 165; Ali-Imran 152, 154, 186; Al-A’raf 141, 163, 168; Al-Anfal 17; Yunus 30; Hud 7; Al-Mulk 2; Muhammad 4, 31; Al-Anbiya 35; Al-Kahf 7; An-Naml 40; Al-Fajr 15, 16; An-Nahl 92; Al-Insan 2; Al-Ahzab 11; Ibrahim 6.
Verses 8-14 of Surah Al-Qalam describe the characteristics of those who will face calamities similar to those faced by the “farm owners.” These individuals are the rich who lack faith, possess no foresight, and have been spoiled by Allah’s blessings. They have forgotten that Allah is the true owner of both themselves and all they possess. This profile is not limited to the past; it is a well-known fact that such people still exist today, albeit under different titles and names.
And they made no exception.
This phrase has been interpreted in various ways. Some scholars suggest that it means, “They did not say ‘Inshallah’ for what they were planning to do,” while others believe it means, “They did not set aside a share of their earnings for the poor, nor did they even consider doing so.” When considering verses 28 and 29, as well as the overall context of Surah Al-Qalam, a broader interpretation emerges: “They believed that they would not encounter any setbacks, considered their plans certain and guaranteed, and were not prepared for any surprises or obstacles from Allah.” Those who disregard the Creator’s will, planning their future earnings with fearless confidence, may suddenly face a devastating setback that turns their lives upside down.
Then, there came a wind from your Rabb over the farm while they were asleep.
The word “طائف tâif” in the verse is derived from the root “طوف tawf,” which means “to walk around something.” Because of this meaning, walking around the Ka’bah is called “طواف tawaf.” Other words like tayf, taifa, tayfa, tayfun, and tufan are also derived from this root.
The expression “طائف Taif/wandering” in the verse suggests something moving, like the wind. The localized nature of the damage to the garden implies that it was caused by a wind similar to a tornado. If it had been a typhoon or hurricane, the damage would have extended beyond just the garden to the entire environment.
The garden owners are receiving a consequence of what they, nature, and human societies have produced. Is there not a Creator of nature, people, and order? Is it not as easy for Him to destroy as it is for Him to create? Allah reminds those who forget Him, often by taking away the things that make them forget Him. If it is a garden, a hailstorm will fall; if it is a ship, it will one day sink; if it is a child, the child may be taken away from them.
It is essential to remember that nothing in this world should cause us to forget Allah. This passage describes how easily those who believe themselves to be powerful due to their wealth, who think they are so rich that they do not need Allah, and who are so selfish that they consider no one but themselves, can be brought back to humility in an instant.
And by the morning, the farm became as reaped/harvested. They called one another in the morning: “Go early in the morning if you should harvest!”. Then, they set out, they were whispering among themselves: Do not let any poor come among you!
The word “الصّريم es Sareem” is rooted in the concept of “reaping” or “harvesting.” In an agricultural context, it refers to the gathering of crops. The word is used in a passive sense, meaning “gathered, reaped, or no crop left.” The passage suggests that a wind, possibly a cyclone, uprooted everything in the garden, leaving it barren.
One of the fundamental principles emphasized in the Qur’an is the provision of work and food for the needy and poor. The attitude of the garden owners, who planned to keep their harvest to themselves without sharing, is highlighted as an example of social injustice. Their behavior is condemned as a significant moral failing.
Wealth can be dangerous when it leads to envy and selfishness. The Qur’an emphasizes that the rich should not forget the poor, who are a means of salvation for them. Zakat, or almsgiving, is a crucial act in the way of life envisioned by Allah. The wealthy should recognize their possessions as blessings from Allah and ensure that the poor also benefit from their resources. The Qur’an commands those with economic power to set aside a portion of their wealth for the poor. This principle will be further elaborated in Surahs Al-Fajr, Ad-Duha, and Al-Ma’un.
Verses 25-29
25-29They went early with a prohibitive/aggressive attitude. But when they saw the farm, they said: “We have indeed lost/come to a wrong place; no, no, we have been deprived; Allah has punished us!” The best of them said: “Did I not tell you “Do you not purify Allah from deficiencies?”.13 They said: “Our Rabb, we purify You; truly, we were the ones who do wrong; act against their own good, treat themselves unjustly!”.
This passage describes what happens to those who make the mistake of forgetting Allah and commit avarice.
The concept of “تسبيح Tasbih” is a word derived from the root “سبح Sebh.” The literal meaning of “Sebh” is “to move swiftly in air and water, to pass by, to swim far away.”
And “tasbeeh” means “to sanctify/keep Allah away from what is unbecoming of Him, i.e., to glorify Allah, to realize that He is endowed with all the perfect attributes, and to proclaim this on every occasion.” The details of this will, inshallah, be given in Surahs A’la and Qaf.
From the same root, “سبحان Subhan” is a name of Allah and means “He who is highly sanctified, far from all imperfections.” In many verses in the Qur’an, it is stated that everything in the heavens and the earth glorifies Allah. This means that all things in the universe, from the smallest to the largest, are proof that Allah is far from any imperfection. Otherwise, it doesn’t mean saying “Subhanallah! Subhanallah! Subhanallah!” with a rosary in hand, thirty-three times after prayers with the thirty-three or ninety-nine imams. Tasbeeh is about recognizing and making known the Creator with all His attributes. And this is not a task for everyone, but for the wise who properly appreciate Allah.
Words from the same root as the word “tasbeeh,” which mean to glorify Allah, are mentioned in nearly a hundred places in the Qur’an.
Verses 30-32:
30-32 Then they turned, reproaching each other: “Woe to us! We were indeed transgressors who see themselves like Pharaoh; we hope our Rabb will give us better than it; truly, we turn our all hope to our Rabb.”
It is a great virtue to take lessons from calamities, to learn from the advice given, and to turn towards the truth with the warnings provided. Thinking “I am already going to hell, there is nothing to do now” after an error is out of the question in a way of life based on submission to Allah. Repentance means promising Allah that the mistakes made will not be repeated and asking Him for a new opportunity to start all over again. Allah is the Most Forgiving, Most Merciful, who forgives all sins except shirk. (Az-Zumar; 53) The following surahs give details about this issue with examples.
Verse 33
33 Such is the punishment in the world! Indeed, the punishment of Akhirat [Afterlife] is greater; if only they were among those who know!
Our Lord tests spoiled people with various calamities, as we have explained above, so that they remember their Lord and return to the righteous path. This test is emphasized many times in various parts of the Qur’an. In parallel to this, a common proverb states that one calamity is more effective than a thousand admonitions.
41Corruption has emerged on the land and at the sea because of that which they have earned with their hands to make them taste some of which they have done so that perhaps the people will return.
(Ar-Rum/ 41)
20,21And as for those who go astray from the righteous path; their final destination will be the Fire. Every time they wish to come out, they will be returned to it and it will be said to them: “Taste the punishment of the Fire that you used to deny”. No doubt, We will make them taste a portion of the great punishment, the closest punishment so perhaps they may return.
(As-Sajdah/ 20,21)
The miracle of this verse was first revealed when the Meccan polytheists went to Badr. The Meccan polytheists had gone to Badr vowing to kill our Prophet and his companions. They were so confident in themselves that they did not think anything could go wrong. They had circumambulated the Ka’bah before they set out, drinking and celebrating their victory in advance. But Allah Almighty reversed all their hopes, their dreams were shattered, and they perished. Some of them drew a lesson and became Muslims. The history of the world is full of similar examples.
Verse 34-35:
34Indeed, for those who have entered under the guardianship of Allah, there are gardens of Jannah [Heaven/Paradise] with abundant blessings with their Rabb. 35Then, will we make Muslims like sinners?
Particular attention should be paid to the verses after the verse thirty-fife (35-41). Because these verses contain great miracles and guide wise people.
Verse 36-42:
36-42 What is the matter with you! How do you judge? Do you have a written document that belongs to you in which you learn, in what it has been guaranteed: “whatever you choose/like in this world, it will definitely be yours”? Or do you have covenants/oaths; commitments from Us for you which will last until the day of Qiyamat [Resurrection] stating “Whatever you judge will definitely happen”?
Ask those who deny Akhirat [Afterlife], which of them guarantees something like this? Or do they have partners? Then let them bring their partners, if they are truthful.
On the day when the truth will be laid bare, things will start to be more significant, become serious and they will be invited to submit, they will not be able to.
Those who deny the Afterlife are addressed: “What is happening to you? How do you arrive at this belief, this judgment? How do you believe that you will not be called to account in the Afterlife?”
In terms of their substance, these three verses can be combined as above. In these verses, it is stated that the beliefs and convictions of the disbelievers have no basis, that these beliefs and convictions are not found in any book, that they are not based on any oath or commitment given by Allah, that no one is a guarantor of such a belief, and that they have no partners to support them. In short, their denial of the Afterlife is based on no evidence and is nothing more than a delusion.
This passage carries messages that Muslims today, who have developed their own perception of religion, should think about and take heed of. Today’s Muslims also have hundreds of religious books of their own. They read them, they learn from them, they set their faith and deeds according to them, and they live according to them. Hundreds of times in the Qur’an, Allah has established that intercession is by His permission, while in those books, our Prophet has vouched for them in the Afterlife. Moreover, by saying, “My intercession is for those of my ummah who commit great sins,” he actually encouraged all their wrongdoings. As if that were not enough, on the night they fabricated as the night of Berat, he guaranteed that as many sinners from the ummah would be forgiven as the wool of the sheep of the tribe of Benî Kelb. In short, those books contain whatever they wish. Among those things, they only have partners, sheikhs, and masters who will help their followers and save their faith in their last breaths.
Verse 44
44 So, leave those who deny this word/the Qur’an to Me! We will seize them from where they do not know.
These verses indicate what may happen to the deniers in the future. This may be the calamity that will be inflicted on them personally, or it may be the coming of believers from their descendants, as in the case of Walid b. Mughîra and Khalid b. Walid. Dozens of other similar examples can be given.
Verses 46-50
46-50 Or do you ask them a payment so they are burdened by a heavy debt? Or is that which they do not see, which they do not know, which will happen in the future with them, and they write it down?
Then be patient for the decision of your Rabb, do not be like the one who was in distress. When he called out his Rabb while he was once very distressed. If a favor from his Rabb had not reached to him, he would have had useless, vain, meaningless life as he was condemned. However, his Rabb chose him and made him one of the righteous.
These verses continue the teaching by returning to the main topic. We can consider this and the following verses as the continuation of verse 16. Our Lord warns our Prophet that his work is serious, difficult and challenging and that he should not make the same mistake as our Prophets Yunus and Moses.
SABR / PATIENCE
Sabr, whose primary meaning is “to imprison, to keep in confinement,” means “to persevere in the path indicated by reason and religion, to be determined, not to relax”; in other words, “to resist the calamities that happen to people out of one’s hands and cause them great sorrow, and to struggle to overcome them.” In analyzing what sabr is, it is also necessary to determine what it is not. It should be well known that submitting to unjust condemnation, resigning oneself to sloth, lethargy, and humiliation, enduring oppression, unjust injuries, and attacks that cast a shadow on human dignity, remaining silent and passive in the face of these, enduring, and gritting one’s teeth, is not patience. Because to remain silent against what is illegitimate is to be a partner in that behavior. On the contrary, patience is “fighting against such evils, opposing them, making an effort to defend and protect a right, and being determined in this process.” Our Lord has declared patience as ” ” in Ali-Imran/146. When a person endures evils that they can overcome with their own strength and will, or shows laxity in providing for needs that they can meet, it is not patience, but incapacity, laziness, and cowardice. Patience, a common characteristic of all prophets, has a very important place in Islam. Trying to express it with one word or a few words does not reflect the meaning of the word. For this reason, we leave the word as it came into Turkish from Arabic. Our readers should know the meaning of the word “Sabr” well.
The word “صبر Sabr,” which appears in more than seventy verses of the Qur’an, is colloquially used to mean enduring pain, hardship, and suffering with equanimity. However, the fact that Allah praises the patient people in the Qur’an and declares that He will reward them without reckoning necessitates a more in-depth examination of this word. Therefore, the concept will be explained in more detail. Sabr means perseverance and determination on the path indicated by reason and religion. Human psychology tends to favor ease over difficulty, pleasure over pain, selfishness over renunciation. For this reason, some acts of worship and moral behavior may be difficult for people. For example, one may want to spend the money in their pocket on themselves rather than helping a poor person, or they may prefer to have fun and indulge rather than work hard. They may find it more attractive to continue sleeping in a warm bed than to devote time to earning Allah’s pleasure.
Patience is resisting the excessive wishes and desires of the nafs on the path indicated by reason and religion. Even if reason, religion, and societal rules do not approve, people often want to satisfy the desires that please their ego. Patience is the power that enables a person to choose virtuous behavior without hesitation despite this strong gravitational pull of human psychology.
Patience is the power to resist and overcome the calamities that happen to a person against their will and cause them great sorrow. It is a fact that some troubles exceed human willpower. Natural disasters, wars, the fear of death in a war environment, poverty and torture, and disasters that befall oneself or one’s relatives are causes of unhappiness and pain that one cannot prevent even if one wants to. These are situations that human psychology dislikes and always wants to avoid. They cause spiritual destruction as well as material destruction. Patience is the power that prevents people from losing their fortitude and commitment to life in such situations, enabling them to continue their struggle and survive without rebelling against Allah despite their suffering.
Patience is a common moral quality of all our Prophets. The Qur’anic verses that describe our Prophets’ struggle for monotheism show us their patience and perseverance as an example. They were subjected to various hardships, persecution, expulsion from their homelands, and imprisonment, but they were always patient. Therefore, every Muslim should follow the example of Allah’s messengers, be patient, and think that salvation lies in patience, seeking Allah’s help in this regard.
However, while analyzing what patience is, it is also necessary to determine what it is not. It should be well known that submitting to unjust imprisonment, resigning oneself to idleness, lethargy, contempt, and humiliation, enduring oppression, unjust rapes, and attacks that cast a shadow on human dignity, and remaining silent and passive in the face of these is not patience. Because to remain silent against what is illegitimate is to be a partner in that behavior. On the contrary, patience means fighting against such evils, opposing them, making efforts to defend and protect a right, and being determined in this proces
To endure evils that one can overcome with one’s own strength and will, or to show laxity in providing for needs that one can meet, is not patience, but weakness, laziness, and cowardice. Sabr/Patience will also be discussed in Surah Al-Asr.
HUT
The word “Hut” appears in the Qur’an in the singular form in verses 61 and 63 of Surat al-Kahf, verse 48 of Surat al-Qalam, and verse 142 of Surat al-As-Saffat, and in the plural form in this verse. The word “حوت Hut” means “fish” according to some linguists and “big fish” according to others. In this sense, the word is the general name of cold-blooded vertebrates living in fresh and salt waters, but it is also used as the name of a constellation in the zodiac known since ancient times.
However, in order to understand the Qur’an correctly, it is necessary to know the true meaning of words, not just their usual meaning.
The root of this word, “حوت hvt,” is read in two ways in Arabic: “hut” and “havt.” According to these readings, the use of the two words among the Bedouins has the following meanings:
The word “hut” is found in a poem with the lines “Wa sahib lea hayrah fi shababihi/Hûten, iza mâ zâdenâ/…”. The word is used here in the sense of “not being satisfied [not being satiated, not having a sense of satiety] even if he swallows slowly or quickly.”
The word “havt,” on the other hand, means “the circling of a bird around water or a wild animal around something and not leaving it.” There are many examples from both the pre-Islamic and post-Islamic periods.
From this basic explanation, it is clear that the word “hut” is actually an adjective applied to fish because it does not have a sense of satiety and does not know that it is full, and it does not simply mean “fish.” In fact, as everyone knows, the original name of the fish that lives in the waters is “semek.” It is now scientifically known that fish do not have a sense of satiety, and that the reason they stop eating is not because they are full, but because they are physically unable to continue. It is a fact reflected in daily life that amateur aquarists, who do not know these characteristics of fish, often encounter fish that burst and die if they are overfed. The gluttonous behavior of fish species has also been documented in research reports from Faculties of Aquaculture.
Accordingly, it is possible to interpret the meanings of the words “hut” and “havt” as “greed” or “insatiability.”
When the use of the word “hut” in the Qur’anic passages is considered, it is seen that the word is always employed as a “metaphor of causation.” That is, “greed and insatiability” are mentioned as the cause, but the “depression and pessimism” caused by greed is what is actually meant.
The word “hut” is also used implicitly in one place in the Qur’an. This is in verse 87 of Surah Al-Anbiya, where Prophet Yunus is referred to as “Zunnun [the one of the fish].” The fact that Yunus (pbuh) is referred to implicitly with this expression is due to the fact that he was previously introduced to our Prophet as “Sahib al-Hut” [Companion of the Fish] in Surah Al-Qalam, the second Surah in the order of descent. That “Sahib al-Hut” is Prophet Yunus is clearly understood from the statements in Surah As-Saffat. In Surat al-Qalam, Yunus (as) is mentioned for the first time, and our Prophet is instructed not to be like him:
48Then be patient for the decision of your Rabb, do not be like the one who was in distress14. When he called out his Rabb while he was once very distressed. 49If a favor from his Rabb had not reached to him, he would have had useless, vain, meaningless life as he was condemned. 50However, his Rabb chose him and made him one of the righteous.
(Al-Qalam/ 48-50)
However, since our Prophet was a person who did not read the Torah and did not have any relationship with the Jewish clergy, he probably did not know who the “Sahib al-Hut” was at the time of the revelation of Surah al-Qalam. Our Prophet, whose attention was attracted and curiosity was aroused by these verses in Surat al-Qalam, learned the story of “Sahib al-Hut,” the Prophet Yunus, from Surat As-Saffat. In light of this detail, it is understood that the expression “Zunnun” in Surah Al-Anbiya, which was revealed later, implicitly refers to “Sahib al-Hut” [the Prophet Yunus].
87And Dhun-Nun [possessor of sword; the one from Nineveh]; when he went in anger and thought that We would not put him in distress. Then in darkness he called: “There is no deity except You! I purify you. I surely have been among those who do wrong; act against their own good!”.
88Then We responded to him and saved him from distress/agony. Thus We save the believers.
(Al-Anbiya/ 87, 88)
While the information about Prophet Yunus provided in the Qur’an is concise and found primarily in Surahs Al-Qalam, As-Saffat, and Al-Anbiya, the Bible offers a more detailed narrative in the Book of Jonah.
Unfortunately, some Muslims, perhaps unsatisfied with the brevity of the Qur’anic account, have expanded upon the story of Prophet Yunus by incorporating details from the Bible and other sources, transforming it into encyclopedic information. These additions, however, often stray from the simplicity and clarity of the Qur’anic narrative, leading to inconsistencies and embellishments that are not present in the original Islamic text.
YUNUS
Once upon a time, there was a tribe called the Assyrians. These people lived in the city of Nineveh. Nineveh was one of the biggest cities at that time. Prophet Yunus was sent by Allah as a prophet to these people. Prophet Yunus was 30 years old when he became a prophet.
The people of Nineveh were a rich people engaged in trade. This wealth dazzled them and caused them to leave the right path. They were now worshiping idols and did not think about the Afterlife.
Prophet Yunus invited the people of Nineveh to the way of Allah. A lot of curses were hurled at Prophet Yunus. However, he patiently and tirelessly called everyone to the right path for 33 years. He told them that a disaster would befall them after a certain time by Allah’s command.
There were those who believed and those who did not believe in what Prophet Yunus said. Prophet Yunus left his people without asking permission from Allah. The day of disaster was approaching, and everyone was looking for Hz. Yunus. But no one could find him.
Hz. Yunus boarded a ship on the banks of the Tigris. There were others who boarded the ship with him. They sailed out to sea.
Meanwhile, Nineveh was in turmoil because the day that Yunus had spoken of had come. Suddenly, the sun disappeared during the day. There was darkness all around. There were very scary noises. Everyone was asking each other about Yunus. They broke the idols in the city. They prayed and begged to Allah. Allah accepted their prayers and did not send the expected disaster.
Yunus was on the ship. Somehow, the ship was not sailing, and there was no reason for it. The ship was about to sink. They made a decision among themselves. They would draw lots, and one person would be thrown out of the ship. The lot was cast, and Prophet Yunus’s name came up. They drew lots again, and Yunus’s name came up again.
Yunus got up and took off his shirt. He had left his people without Allah’s permission. This mistake haunted him. At sunset, he repented to Allah and threw himself into the vast waters.
Allah Almighty accepted his repentance. He sent a big fish to save Yunus. When Hz. Yunus sank into the waters of the sea, the fish swallowed him and kept him in its belly. Later, when he came to the shore, the fish left Yunus on the shore and went away.
Yunus was very tired; he could not walk. He crawled towards the beach. He looked around and saw insects and wild animals. He collapsed there. The sun was burning intensely. God Almighty created a plant. The name of this plant was Yaktin. Yaktin grew very quickly and protected Yunus from the sun and insects.
Now Yunus had come to his senses, and he knew where he was. He made preparations to set out, and then he began his journey. After a very long journey, he reached Nineveh.
Yunus finally returned to his people. In Nineveh, Yunus was welcomed with great love and respect. Yunus saw that the idols had disappeared and that his people were worshipping Allah Almighty alone. The Ninevites had found the right path. Prophet Yunus was very happy and deeply impressed by what he saw. He was thankful. Yunus lived with his people for many years, worshipping Allah.
When his death was near, he left Nineveh. No one knew where he went. He later died on an unknown date in an unknown place.
With Yunus’s separation from the Assyrians, the people again turned away from religion. Allah then allowed the enemies to occupy the city of Nineveh. Thus, the Assyrian state collapsed.
In addition to these, there are many other non-Qur’anic stories about the Prophet Yunus, such as claims that his age was over 1,000 years and that he was a prophet for 950 years. While we do not see the benefit in proliferating fabrications, we do not wish to ignore the inconsistencies in these stories.
For example, when considering geographical information and the technological level of that era, it seems unlikely that the biblical account of Yunus’s escape attempt is accurate. The geographical and historical information about Nineveh, Jaffa, and Tarshish mentioned in the Bible is as follows:
Nineveh: The capital of the Assyrian kingdom, located on the left bank of the Tigris River, at the confluence with the Khosr River…[4]
Jaffa: A city in Israel, now a suburb of Tel Aviv, situated on a high cape overlooking the Mediterranean Sea. It is also known as a resort…[5]
Tarshish: In ancient geography, one of the names of the country of Tartessos. The Andalusian region was called the land of Tartessos (Tharsis) at the time…[6]
Even though the word “Tarshish” is sometimes changed to “Tarsus” in some works, the word in the Bible is “Tarshish.” According to this information, the ship of the Prophet Yunus must have been capable of sailing from Jaffa, a port city in the eastern Mediterranean, across the Mediterranean Sea all the way to Spain. However, this would have been impossible for the ships of that time to undertake such a long voyage.
Another illogical element in the biblical story of the Prophet Yunus is the existence of a fish that could swallow a human being whole and keep him alive in its belly for three days. Even if one imagines a fish that can swallow a human being without injuring them, it is difficult to conceive of a fish whose digestive system does not function. Moreover, there is an indication in the Qur’an that such a fish cannot exist. Verses 143 and 144 of Surah As-Saffat state that Prophet Yunus would have remained in the belly of the fish until the Day of Resurrection had he not been among those who glorify Allah. In other words, if the words are taken literally, the verse suggests that the fish would have carried Prophet Yunus in its belly and lived until the Day of Resurrection, which is not possible. Since the Qur’an does not contain anything illogical or irrational, the swallowing of Prophet Yunus by the fish is likely an allusion rather than a literal event.
Apart from these irrationalities, what is written in the Bible about the Prophet Yunus and the stories based on them do not correspond to the Qur’an:
*Prophet Yunus’s escape is described in the Qur’an with the word “ibak”. This word means “the escape of a slave from his master” and does not mean “running away from the Lord” as it does in the Bible. In fact, according to verse 50 of Surat al-Qalam and verses 147 and 148 of Surat al-As-Saffat, the Prophet Yunus was again given the mission of messenger after this attempt to escape.
*The Qur’an reports that the Prophet Yunus fled towards a full ship. That is, he fled towards the ship but did not board it. This is because the preposition of approximation “ila” is used in the verse. If the preposition of adverb “fi” had been used, it would have been understood that the Prophet Yunus boarded the full ship and fled on it.
*Events such as the ship being caught in a storm during the voyage and the Prophet Yunus being thrown into the sea are not mentioned in the Qur’an at all.
In our opinion, it is wrong to accept the irrational events in the non-Qur’anic story of the Prophet Yunus as miracles and to claim that Allah’s power is sufficient to perform them. This is because the reason why stories such as that of the Prophet Yunus are included in the Qur’an is not to demonstrate our Lord’s power or to declare the miracles He is capable of. Nor are these events a miracle. For an event to be a miracle, it must have been performed by a prophet in front of the eyes of everyone to prove the truth of his message.
There is no doubt that Allah Almighty is omnipotent. But the issue here is not the power of our Lord, but whether the events described about the Prophet Yunus actually happened. So the question here is: Did the event mentioned in verses 143 and 144 of As-Saffat actually take place in the literal sense of the words, or were these words used in a figurative sense in the verses?
When the narrative features of the Qur’an and the types of verses are taken into account, it is understood that some words are used in figurative meanings, and therefore the statements about the Prophet Yunus are mutashabih (allegorical):
1- The word “makzum” in verse 48 of Surat al-Qalam actually means “choking, not being able to breathe because of distress.” This meaning of the word can be translated into Turkish as “breathless,” “gasping for breath,” or “suffocating from lack of air.” However, this shortness of breath can also be caused by trouble, distress, and anguish. Indeed, when other verses related to the Prophet Yunus are considered, it is understood that this shortness of breath is not due to lack of air, but to distress, in accordance with the literal meaning of the word.
2- Verse 87 of Surah Al-Anbiya states that the Prophet Yunus was “in darkness”. The darkness here refers to mental depression, not “lack of light,” again in accordance with the literal meaning of the word. To understand this, we need to look at verse 257 of Surat al-Baqara::
Allah is the familiar Who is helper, guide, protector of the believers; He brings them out from all darkness into the light. And as for the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb; their familiar who helps, guides, protects is Taghut and it brings them out from the light into the darkness. These are the companions of Jahannah [Hell]. They will abide therein eternally.
(Al-Baqara/ 257)
As we can see, Allah Almighty does not say that He will give light to those who are in darkness to save them, nor does Taghut lead those whom he misleads into darkness by extinguishing their light. Therefore, light means “spiritual light, happiness,” and darkness means “mental darkness, depression.”.
3- In verse 88 of Surah Al-Anbiya, our Lord says that He saved the Prophet Yunus from “ghamm.” The word “Ghamm” and its derivatives literally mean “cloud.” But the word is also used figuratively to mean “sorrow, sadness, distress, depression, darkness.” As a matter of fact, it has also entered Turkish in this sense. Therefore, the word “ghamm” in this verse does not mean that the Prophet Yunus was saved from the cloud, but that he was saved from sorrow and distress..
4- The expression “hut swallowed him” in verse 142 of Surah As-Saffat means that the Prophet Yunus was overwhelmed with sorrow, distress, and depression, considering the other verses about the Prophet Yunus. When it is remembered that the Prophet Yunus fled to a ship that was full [charged with cargo], he must have been saddened and depressed by the fact that he could not board the ship because it was full. Because among the many passengers who wanted to board the ship, the Prophet Yunus lost in a lot to determine who would board the ship, and he could not get on the ship and escape, and that is why he was sad, anguished, and depressed. The statement that Prophet Yunus would have remained in the belly of the fish until the Day of Resurrection, if he had not been one of those who glorify Allah, is an allusion to the long duration of Yunus’s distress and depression.
Both the literal meaning of the word “حوت hut” and the fact that the expressions related to the Prophet Yunus are mutashabih indicate that the word “hut” in the verses related to the Prophet Yunus is not used in the sense of “fish.”
The Arabs must have been aware of the Prophet Yunus’s adventure, which began when he found the task too heavy and wandered away from the mission field, for our Prophet was reminded of this. The verses of As-Saffat/139-148, Al-Anbiya/87-88, An-Naml/10, and Al-Qasas/31 can be examined in relation to the Prophet Yunus.
Verse 51:
51 Infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will almost make you slip with their gaze; glower at you when they hear that reminder/the Qur’an and will say “He indeed is a madman/the one whom secret forces support”.
The miscreants had such hatred for our Prophet that when they heard the Qur’an, they looked at it as if it were something they wanted to destroy. The verb LEYÜZLİGUNEKE in the verse is also read as “LEYÜZHİGUNEKE” (Mu’cemü’l Kıraat). The word means “to destroy.”
The verse has nothing to do with the popular belief in the so-called “evil eye.” Therefore, reciting the verse as a prayer for the evil eye is baseless and incorrect. Prayer is a supplication, a request made to Allah for something. In this verse, however, there is no request being made of Allah; it is a statement made by Allah to our Prophet.
Verse 52
52 But the Qur’an is nothing but a reminder to all worlds
Allah is the one who knows best
[1] (Bukhari, Istiqraz,1; Büyu,14)
[2] (al-Jessas, Ahkam al-Qur’an, 11. 258)
[3] (Kutub al-Sittah, Ibrahim Canan translation, volume 17, page 303)
[4] (M. Laorusse v:9, p:362)
[5] (M. Laorusse v:12, p:686)
[6] (M. Laorusse v:11, p:913)