CHAPTER 14: IBRAHIM (ABRAHAM)

It was revealed during the Meccan period. It consists of 52 verses. It is narrated that its 28th, 29th, and 30th verses were revealed during the Medinan period. (H. T. FEYIZLI, 1/254)

In the name of Allah, the Most Merciful, the Most Compassionate.

A BOOK SUCH THAT... (14/1-3)

Translation

1- Alif, Lam, Ra. [This is] a Book which We have revealed to you (O Prophet), that you might bring mankind out of darknesses into the light by permission of their Lord—to the path of the All-Mighty, the One Worthy of All Praise (Allah). [cf. 16/44, 89]

2- That Allah, to whom belongs whatever is in the heavens and whatever is on the earth. And woe to the disbelievers from a severe punishment!

3- Those who love the worldly life, preferring it over the Hereafter. They avert (people) from the path of Allah and seek to make it (that path) seem crooked (and contradictory). Those are in extreme error (far from the truth). [cf. 3/99; 7/45, 86; 11/17]

Commentary

(1) ‘Alif, lam, ra. This (Qur’an) is a Book such that We have revealed it to you so that you might bring mankind out of darknesses into the light by permission of their Lord...’ What is meant by the book revealed to the Prophet is the Qur’an. The transition of humanity from darkness to light, the order of society, the social structure, and justice have been achieved through the Qur’an, and divine sovereignty in society has again been provided by the Qur’an. For the Qur’an has come for the order of life and the happiness of this world and the Hereafter (2/257). (QUR’AN WAY, 3/302, H. T. FEYIZLI 1/254)

‘From darknesses into the light...’ From deviance and confusion to guidance and truth; from the darknesses of lust, ignorance, disbelief, and polytheism to the light and brightness of Islam. (S. HAWWA, 7/360)

The fact that "darkness" (zulumat) appears in the plural form indicates that the paths of disbelief, deviance, and ignorance are many, while the fact that "light" (nur) appears in the singular indicates that the path of faith and guidance is one. (O. CELIK, 2/698)

(3) ‘Those (disbelievers) who love the worldly life, preferring it over the Hereafter. They avert (people) from the path of Allah and seek to make it (that path) seem crooked.’ Almighty Allah characterizes the disbelievers with three attributes: (a) They prefer the worldly life over the Hereafter, (b) They avert others from the path of Allah, (c) They want it to be crooked (they put forward doubts, resort to tricks and deceptions). (S. HAWWA, 7/362, O. CELIK, 2/699)

In the verse, it is not those who love the worldly life in a balanced way who are condemned, but those who prefer it over the life of the Hereafter. The Qur’an has not forbidden man from loving life and worldly blessings; on the contrary, it has informed that worldly blessings were created for man and has encouraged him to benefit from them in the best way. (QUR’AN WAY, 3/302)

‘And they seek its crookedness.’ They do not like righteousness. They call the path of Allah crooked. With trickery, they try to lead people astray and to bend, spoil, and change the true religion; they want to see and show light as darkness and darkness as light. (ELMALILI, 5/167) What is meant by ‘making the path of Allah seem crooked and contradictory’ is to claim that the religion of Islam (..) is contradictory through various methods—speech, writing, behavior, etc.—to criticize it, and to claim that it does not address the age, is wrong, and is inapplicable. (I. KARAGOZ 3/664)

‘Averting people from the path of Allah’ is one of the greatest sins (4/167; I. KARAGOZ 3/664).

Hadith: ‘The most fearful of the things I fear for my Ummah are the leaders who lead people away from the right path.’ (Ahmad No. 4/478; I. KARAGOZ 3/664)

IF YOU ARE GRATEFUL, I WILL INCREASE [MY FAVOR] (14/4-8)

Translation

4- And We did not send any messenger except [speaking] in the language of his people to state clearly for them (Our Book). Then Allah leaves astray whom He wills (as a result of their deeds) and guides whom He wills. And He is the All-Mighty, the All-Wise.

5- And We certainly sent Moses with Our signs (and miracles), [saying], "Bring out your people from darknesses into the light and remind them of the days of Allah (His favors and calamities)." Indeed in that are signs (instructive lessons) for everyone patient and grateful.

6- And [recall] when Moses said to his people, "Remember the favor of Allah upon you when He saved you from the people of Pharaoh, who were afflicting you with the worst torment and were slaughtering your sons and letting your women (daughters) live. And in that was a great trial from your Lord." [cf. 7/126]

7- And [remember] when your Lord proclaimed, "If you are grateful, I will surely increase you [in favor]; but if you are ungrateful, indeed, My punishment is severe." [cf. 2/152; 18/29; 47/15]

8- And Moses said, "If you should disbelieve/be ungrateful, you and whoever is on the earth entirely (you cannot harm Allah at all), for indeed, Allah is Free of need (Rich) and Praiseworthy." [cf. 39/7]

Commentary

(4) ‘We did not send any messenger except in the language of his people to state clearly for them.’ Since our Prophet, who was tasked with conveying the Qur'an, and his people were Arab, the Qur'an was sent in Arabic. However, this situation does not mean it was revealed only to Arabs. (QUR’AN WAY, 3/303)

‘Then Allah leaves astray whom He wills and guides whom He wills.’ The person who receives guidance from Him has earned this guidance through their own effort, whereas the one who deviates from guidance has left the right path because they chose misguidance themselves. (MAWDUDI, 2/505)

(5) ‘And We certainly sent Moses with Our signs: "Bring out your people from darknesses into the light and remind them of the days of Allah."’ As stated in Surah ash-Shu'ara (26/17), the people of Moses were the Children of Israel. They were in Egypt. After Joseph, the administration of Egypt deteriorated; under the oppression and torture of Pharaoh's family, the Children of Israel were bewildered and left in various darknesses such as ignorance, deviance, weakness, humiliation, and hopelessness. (ELMALILI, 5/170)

The phrase ‘remind them of the days of Allah’ means reminding them of His saving them from the captivity, dominance, oppression, and pressure of Pharaoh; parting the sea so they could pass safely from their enemies; shading them with clouds and sending down Manna and Salwa (quails) upon them, and many other blessings. (From Ibn Kathir, S. HAWWA, 7/365)

Accordingly, in the reminder of the "Days of Allah," there is warning, glad tidings, frightening with an evil end, and giving hope with a favorable outcome. The manifestations of Allah's wrath, anger, and destruction—which occur in a special way—frighten, while the manifestations of blessing, grace, and favor give hope. While the former reminds one of patience (sabr), the latter brings to mind gratitude (shukr). Therefore, while there are lessons for everyone in the reminder of these great events, there are more important lessons and finer wisdoms especially for those who are very patient and very grateful. (O. CELIK, 2/701)

‘From darknesses into the light’: He brings them out of various kinds of deviance—which are total darkness such as disbelief, ignorance, doubt, and the like—into guidance and the light of faith, knowledge, and certainty. (I. H. BURSEVI, 10/22)

‘Indeed in that are signs for everyone patient and grateful.’ Faith is divided into two halves: (The first) half is patience (Patience is half of faith. Hadith al-Sharif), and (the second) half is gratitude. Certainly, there are signs for every believer who is patient and grateful. (From Nasafi, S. HAWWA, 7/366)

Hadith: The Messenger of Allah said: "The whole affair of the believer is wondrous. When Allah decrees something for him, it is necessarily good for him. If a hardship strikes him, he is patient, and that is good for him. If a pleasing situation reaches him, he is grateful, and that is also good for him." (S. HAWWA, 7/366)

(6) ‘..Remember the favor of Allah upon you.’ The favors that Moses was asked to remind the Children of Israel of include: saving them from the torture of Pharaoh's family and the oppression of killing male children while sparing female children, saving them from drowning in the sea, forgiving their sin of worshipping the calf, shading them with clouds in the Ti-h desert, bestowing Manna and Salwa, sending a prophet, and guiding them with the Torah. (I. KARAGOZ 3/669)

(7) ‘And [remember] when your Lord proclaimed: "If you are grateful, I will surely increase you [in favor]; but if you are ungrateful, indeed, My punishment is severe."’ Gratitude (shukr) is to recognize the Giver of blessings, to respect Him, and to use the given blessing in the direction of its purpose of creation and the wisdom of its bestowal. The gratitude for wealth is to help the needy; the gratitude for knowledge is to teach it to those who do not know; and the gratitude for health is to perform worship and service. (O. CELIK, 2/702)

Fulfilling gratitude to Allah is achieved through obedience to His commands, dhikr (remembrance), and giving from what He has provided. Fulfilling gratitude ensures that the Lord's mercy, compassion, and favor are directed toward the grateful person and opens one's insight (basirah). Fulfilling gratitude is a sign/proof that the Giver of blessings is recognized and that the faith in the heart is dynamic. While the lawful (halal) provisions we eat and drink are extremely valuable treasures, a lack of gratitude turns them into objects where animalistic pleasures are satisfied and whose responsibility is heavy. Lack of gratitude leads to ungratefulness (nankörlük), and ungratefulness leads to the eventual loss of the blessing, destruction, and punishment. [cf. 2/152-153] (H. T. FEYIZLI, 1/255)

‘If you are grateful, I will surely give you more.’ Al-Mawardi said: It is likely that the reward Almighty Allah promises to increase in this verse includes both the blessings of this world and the Hereafter. (M. DEMİRCI, 2/89)

‘..but if you are ungrateful..’ Just as Almighty Allah gives more blessings to those who are grateful, He also punishes those who are ungrateful and deprives them of blessings. Being ungrateful for a blessing causes the blessing to vanish. Those who do not believe, do not perform obligatory duties, and commit haram are ungrateful for Allah's blessings. For example, a person who does not give zakat, or consumes their wealth in gambling, or wastes their property and possessions, is ungrateful for the blessing. (I. KARAGOZ 3/671)

WHY SHOULD WE NOT RELY ON AND TRUST IN ALLAH? (14/9-12)

Translation

9- (O Children of Israel!) Has there not reached you the news of those before you—the people of Noah and 'Aad and Thamud and those after them whom no one knows but Allah? Their messengers brought them clear proofs, but they put their hands to their (the messengers') mouths and said, "Indeed, we disbelieve in that with which you have been sent (to convey), and indeed we are, about that to which you invite us, in deep doubt and anxiety."

10- Their messengers said, "Is there doubt about Allah, Creator of the heavens and the earth? He invites you that He may forgive you of your sins and delay you (letting you live) until a specified term." They said, "You are not but men like ourselves; you wish to turn us away from what our fathers used to worship. So bring us a clear authority (miracle)."

11- Their messengers said to them, " (Yes) We are only men like yourselves, but Allah confers favor (prophethood) upon whom He wills of His servants. It is not for us to bring you an authority (miracle as you desire) except by permission of Allah. And upon Allah let the believers rely."

12- "And why should we not rely upon Allah while He has guided us to our (right) ways (to escape from disbelief and sin)? And we will surely be patient against the harm you cause us. And upon Allah let those who would rely (believers) rely."

Commentary

(9) ‘Has there not reached you the news of those before you—the people of Noah, 'Aad, Thamud, and those after them whom no one knows but Allah?’ According to this, many communities have passed that are not mentioned in the Qur’an and are not included in historical documents (25/38, 40/78). Therefore, it is not possible for the science of genealogy to trace back all the way to Prophet Adam. (H. DONDUREN, 1/418)

‘Their messengers brought them clear proofs, but they put their hands to their (those messengers') mouths...’ As seen in the last two verses, whether they are disbelieving, polytheistic, or hypocritical societies or groups, because they do not believe in Allah as they should, they become arrogant and refuse to believe in the truths brought by the prophets from Allah. Sometimes they bite their fingers in anger as a fist (3/119), and sometimes they plug their ears with their fingers so as not to hear the message and the call to Tawhid (71/7). Opponents of the Qur’an among the Meccans either hid or fled from the Prophet (11/5; 9/127) or said, "Do not listen to the Qur’an, do not let it be heard, do not give anyone a chance to think about it; instead, make noise and a clamor" (41/26), and they tried to spread this attitude. A similar action is seen here. In all eras, the plans and hatred of these groups to silence the truths coming from Almighty Allah, either openly or secretly, have been observed. (H. T. FEYIZLI, 1/255)

(11) ‘The believers must rely on and trust in only Allah.’ Tawakkul (reliance) is to refer the matter to the Owner of all affairs, to depend on Him, to trust and rely on Him, and when encountering a hardship, not to try to ward it off with something that would be considered a rebellion against Allah. (O. CELIK, 2/705)

THE STUBBORN TYRANT PERISHED (14/13-17)

Translation

13- And those who disbelieved said to their messengers, "We will surely drive you out of our land, or you must return to our religion." So their Lord inspired to them, "We will surely destroy the wrongdoers."

14- "And We will surely cause you to dwell in the land after them. This (My promise) is for him who fears My (sublime) station and fears My threat."

15- And they (the messengers) sought victory (and help); and (upon Allah's help) every stubborn tyrant was disappointed and brought to ruin.

16-17- Beyond him (for them) is Hell, and he will be given to drink of purulent water (foul fluid). 17- He (the disbeliever) will try to sip it but will hardly be able to swallow it. And death will come to him from every side, yet he will not die. And beyond him (following this) is a severe punishment. [cf. 18/29; 47/15]

Commentary

(13) ‘And those who disbelieved said to their messengers: "We will surely drive you out of our land, or you must return to our religion." So their Lord inspired to them: "We will surely destroy the wrongdoers."’ No matter how many plans for evil the group of disbelief—which takes a stand against Allah’s religion and His messenger—prepares to close the ways of living the religion for the believers and to intimidate them, Allah's plan will prevail over all of them. [cf. 2/120] (H. T. FEYIZLI, 1/256)

(14) ‘..and We will surely cause you to dwell in the land after them.’ In this noble verse, there is a sign that while the Messenger of Allah was still in Mecca before the command of Hijra (migration), he too—just like what happened to other prophets—would migrate from his homeland and then become the owner of the land of those who drove him out. (H. T. FEYIZLI, 1/256)

‘This is for him who fears My (sublime) station and fears My threat.’ The expression ‘My station’ (maqami) in this verse carries the following meanings: (a) Allah Almighty's supervision and observation of His servants, (b) The servants standing in His presence for accounting on the Day of Resurrection, (c) Almighty Allah's continuous insistence on justice and truth. (O. CELIK, 2/706)

(15) ‘(The messengers) sought victory (and help from Allah); and (upon Allah's help) every stubborn tyrant was devastated and brought to ruin.’ Previous disbelievers opposed their prophets, they perished, and believers took their place. At the time this surah was revealed, (ancient nations) were being narrated to warn the Meccan pagans and the Quraysh. This warning would be realized fifteen years later, and not a single polytheist would remain in all of Arabia. (MAWDUDI, 2/511)

(16) ‘Beyond him (for them) is Hell, and he will be given to drink of purulent water.’ The meaning of the command ‘he will be given to drink of purulent water’ is this: In Hell, his only drink will be boiling water and pus (sadid). The first will be extremely boiling and hot, and the second will be quite cold and filthy. (Surah Sad, 38/57-58) According to Mujahid and Ikrima, (as-Sadid) is a mixture of pus and blood; according to Qatada, as-Sadid is the discharge flowing from the flesh and skin of the disbeliever in Hell. In another narration from Qatada, Sadid is the water mixed with pus and blood coming out of the disbeliever's belly. (S. HAWWA, 7/380)

(17) ‘He will try to sip it but will hardly be able to swallow it.’ Hadith: "When that water is brought near to him, he will be repulsed by it. When it is brought very close, it will scald his face and cause the skin of his head to fall off. When he drinks it, it will tear his intestines and come out from his backside." (From Tirmidhi, I. H. BURSEVI, 10/50)

The sentence ‘and death will come to him from every side’ means he will reach a state of death from punishment and distress. However, there is no death in Paradise or Hell. There are many verses expressing this matter: ‘The disbeliever in Hell neither dies (to be saved) nor lives (a comfortable life).’ (87/11-13, 20/74; I. KARAGOZ 3/679)

IF HE WILLS (14/18-20)

Translation

18- The example of those who disbelieve in their Lord is that their (good) deeds are like ashes which the wind blows forcefully on a stormy day. They shall not have any control over anything of what they have earned. That is the extreme error (far from the truth). [cf. 3/117]

19-20- (O My Prophet!) Have you not seen (thought and realized) that Allah created the heavens and the earth in truth (with a purpose)? If He wills, He can do away with you and bring forth a new creation (of faithful and obedient people). And that is not difficult for Allah. [cf. 5/54; 6/89; 47/38]

Commentary

(18) ‘The deeds of those who disbelieve in their Lord are like ashes which the wind blows forcefully on a stormy day.’ The deeds of the disbelievers refer to the beautiful and moral behaviors they performed while in the world, such as observing kinship ties, freeing slaves, rescuing captives, feeding guests, and similar actions. These deeds do not signify anything because they are not based on the foundation of faith in Allah and His Messenger. Their deeds are likened to ashes scattered by the wind of a stormy day. (S. HAWWA, 7/377)

Here, the deeds of the disbelievers are likened to ashes, the Day of Resurrection to a stormy day, and the denials of the disbelievers to the wind that scatters those ashes. (O. CELIK, 2/708)

(..) Although the beautiful works (and inventions) produced by non-believers in worldly life and the services that benefit people are valuable, if they are done without believing in Allah and the Hereafter, their reward will be received in this world and will not provide any benefit to their owners in the Hereafter. In any case, the aim of those who do these is limited to worldly life. (QUR’AN WAY, 3/310, 311)

(20) ‘Have you not seen (thought and realized) that Allah created the heavens and the earth in truth (with a purpose)?’ It is Allah who created the heavens, the earth, and all beings—large and small, living and non-living—within the world. Every being is a magnificent work of Allah and, at the same time, a proof of His existence. Almighty Allah, in the person of the Prophet, wants all people to observe and examine the heavens and the beings on earth and to see and know the truths. (I. KARAGOZ 3/681)

ALLAH PROMISED THE TRUTH (14/21-23)

Translation

21- They will all appear before Allah (at the Place of Gathering); then the weak will say to those who were arrogant (the leaders and pioneers): "Indeed, we were your followers (in matters contrary to religion in the world), so can you avail us anything against the punishment of Allah?" They will say: "If Allah had guided us, we would have guided you. It is all the same for us whether we show intolerance or are patient; there is for us no place of escape (or refuge)." [cf. 7/38-39; 33/66-68; 40/47-48]

22- And when the matter has been concluded (when the divine judgment regarding the servants has been given), Satan will say (to those in Hell): "Indeed, Allah had promised you the promise of truth. And I promised you (saying, 'Live as you wish, do not fear, there is no hereafter'), but I betrayed you (and left you stranded). I had no authority / coercive power over you except that I invited you (to disbelief and rebellion), and you responded to me. So do not blame me; but blame yourselves. I cannot be your savior, nor can you be my savior. Indeed, I had already rejected your association of me (with Allah) before." Indeed, for the wrongdoers (such as these) there is a painful punishment. [cf. 4/117-120; 59/16]

23- And those who believed and did righteous deeds will be admitted to gardens beneath which rivers flow, abiding eternally therein by permission of their Lord. Their greeting, compliment, and prayer therein will be: "Peace" (Salam). [cf. 36/55-58]

Commentary

(21) ‘..If Allah had guided us, we would have guided you.’ While this verse reminds that those who are strong and effective in aspects such as knowledge, social status, and economic opportunity have responsibilities parallel to these features, it also warns everyone that those who are weak in terms of conditions and positions should act wisely and carefully in choosing and following their leaders and guides. (QUR’AN WAY, 3/314)

The question ‘Can you now avert anything of Allah's punishment from us?’ is not aimed at learning whether the disbelieving leaders can do this, but rather at condemning them (40/47, 48). Because the disbelievers who followed their leaders have realized that the disbelieving leaders cannot even save themselves from Allah's punishment anymore. (I. KARAGOZ 3/683)

The sentence ‘Allah did not guide us; if He had guided us, we would have guided you’ also expresses that the disbelievers seek a way to escape from the punishment but cannot find one. It is reported in the verses that the disbelievers will want to give a ransom to escape the punishment in the hereafter, but it will not be accepted. (2/48, 123; 3/91; 10/54; I. KARAGOZ 3/683, 684)

(22) ‘..I had no authority over you..’ Satan is the clear enemy of man. His duty is to come from man's right, left, front, and back, and try to lead him away from the path of servitude to Allah by giving whispers (waswasa). For this reason, Almighty Allah has issued warnings in various verses such as ‘do not worship Satan’ (Ya-Sin, 36/60) and ‘let not Satan deceive you’ (A'raf, 7/27). Satan has no authority over the servants who have been made sincere (mukhlis). He has no power to lead them astray and out of the way. Because they have taken Allah as a friend through faith and righteous deeds, they do not fall into the danger of following Satan's whispers. (cf. Sad, 38/82-83) (O. CELIK, 2/711)

(23) According to the verses related to the subject, faith is an indispensable condition to enter Paradise. In addition, performing righteous deeds and being God-fearing (taqwa) are required. To be God-fearing, it is necessary to believe, perform righteous deeds, and stay away from harams. A righteous deed (salih amal) is any kind of action performed by a believer with a good intention, which is sincere obedience to Allah and His Messenger, and which is in accordance with Islam and sound reason. (..) The verse does not say that those who believe and do righteous deeds enter Paradise on their own, but rather says, ‘they are admitted by the command of Allah.’ This means that entering Paradise is a divine grace. (I. KARAGOZ 3/687)

There are rivers in Paradise: ‘Therein are rivers of water unaltered, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey.’ (47/15). ‘In both of them are two springs, flowing.’ (55/50). ‘In both of them are two springs, spouting.’ (55/66; I. KARAGOZ 3/688)

THE WORD THAT CONTINUOUSLY BEARS FRUIT (14/24-27)

Translation

24-25- (O My Prophet!) Have you not seen how Allah sets forth a comparison: A good word is like a good tree, whose root is firmly fixed (in the ground) and whose branches reach the sky. 25- It yields its fruit at all times by the permission of its Lord. Allah sets forth parables for mankind so that they may reflect and take a lesson.

26- And the example of a bad word (such as disbelief and denial) is like a bad tree, uprooted from the surface of the earth, having no stability.

27- Allah keeps firm those who believe with the firm word (the Shahada) in the worldly life and in the Hereafter. And Allah leaves the wrongdoers (who fall into disbelief) to stray. And Allah does whatever He wills. [cf. 2/256 and its footnote; 4/48; 5/72]

Commentary

(24) ‘A good word’ is the Kalimat al-Tawhid (the word "La ilaha illa'llah"). That is, it is to bear witness that there is no deity but Allah. Words that express the truth, such as the Qur’an, tasbihat, praising (hamd), seeking forgiveness, repenting, and inviting to Islam, are within the scope of this word. (I. H. BURSEVI, 10/73)

In this noble verse, Allah Almighty compares the "good word" to a tree that has firm roots, is stable, does not collapse or dry up, whose branches hold the earth and the heavens, and whose fruit is beautiful, so that we may understand. According to the explanations of the commentators, this good word is "Kalimat al-Tawhid / Kalimat al-Shahada," and this tree is the tree of "Ma'rifatullah" (knowledge of Allah). The likened carries the characteristics of the one it is likened to. In this regard, in whomever's heart the tree of Ma'rifatullah (Allah-consciousness) is planted, and however strongly it takes root and develops to bear fruit, that person reaches perfection through their essence, words, character, and behavior. They fulfill their duty of servitude to Allah and distance themselves from shirk (polytheism) and taghut (false deities). They act only in accordance with the pleasure of Allah. In this way, they prepare their happiness for this world and the Hereafter. [cf. 22/24] As stated in the verse below, the "bad word" in the heart/thought and emotion is disbelief (kufr), which is the word of not recognizing Allah and His ruling and sovereignty; it is the source of all kinds of fitna, mischief, calamity, and disaster, and this leads to misery in both worlds. (H. T. FEYIZLI, 1/257)

(25) ‘It yields its fruit at all times by the permission of its Lord.’ People who aspire to the good should accustom their tongues to reciting the Kalimat al-Tawhid, the Qur'an—the most beautiful of words—and always speaking good words. It is stated in the noble verse: ‘Tell My servants to speak that which is best.’ (Isra, 17/53; O. CELIK, 2/713)

Just as a fruit-bearing tree needs care such as watering and pruning to prevent it from drying out, the faith in the heart similarly needs righteous deeds, good character, and piety (taqwa). If a believer does not nourish their faith with beneficial knowledge, good deeds, righteous actions, dhikr, taqwa, sincerity (ikhlas), and reflection, it may weaken or even vanish. Almighty Allah gives the example of the fruit-bearing tree so that people may understand the truth, take a lesson, and believe and worship. (I. KARAGOZ 3/689)

(26) ‘The example of a bad word’—which is the word of disbelief, polytheism, and deviance—‘is like a bad tree, uprooted from the earth, having no root or stability.’ (..) Disbelief is just like this. It has no basis in human nature (fitra). It has no useful branch or pleasant fruit. Therefore, no deed of a disbeliever rises or is accepted. Thus, the words of the disbeliever are represented as a word that cannot be supported by any evidence, has no stability, and is doomed to rot. (S. HAWWA, 7/392)

What is meant by ‘bad word’ is denial and polytheism. In the verse, denial is likened to this tree. Just as an uprooted tree that is about to dry up is not useful, the disbelieving person is the same. Since a dried tree does not bear fruit and has no value among people, the disbeliever has no value in the sight of Allah. Just as an uprooted and dried tree does not bear fruit, the disbeliever does not have deeds such as righteous actions, worship, dhikr, prayer, sincerity, and taqwa. (I. KARAGOZ 3/690)

(27) ‘Allah keeps firm those who believe with the firm word (the Shahada) in the worldly life and in the Hereafter.’ ‘Keeps firm in the Hereafter’: It is narrated that what is meant by the Hereafter here is the grave, and that this verse was revealed regarding the punishment and blessing of the grave. (Bukhari) To make the questioning by the two angels named Munkar and Nakir easier for the patient whose death is approaching and for the person placed in the grave, talqin (instruction) is given at the bedside or graveside. Words cannot describe the expansion of the grave and the sweet sleep of those who give positive answers to questions about their Lord, religion, and prophet, nor the distress for the deniers who cannot answer. (H. DONDUREN, 1/419)

WHAT AN EVIL SETTLEMENT (14/28-30)

Translation

28-29- (O My Prophet!) Have you not seen those who exchanged the favor of Allah for disbelief and settled their people in the abode of ruin—which is Hell? They will [all] enter it, and what an evil settlement it is!

30- And they set up equals to Allah to mislead [people] from His path (Islam). (O My Prophet!) Say: "Enjoy yourselves [the worldly favors] for a while; for indeed, your destination is the Fire." [cf. 2/22, 165; 38/5]

Commentary

(28) ‘Have you not seen those who exchanged the favor of Allah for disbelief and settled their people in the abode of ruin?’ (..) Although the meaning encompasses all disbelievers, Allah the Exalted sent Muhammad (s) as a mercy and favor to all humanity. Whoever fulfills the gratitude for this favor as required will enter Paradise, and whoever rejects and denies this favor will enter Hell. (From Ibn Kathir, S. HAWWA, 7/408)

In these verses, attention is drawn to three points: (a) ‘Those who responded to Allah's favor with ungratefulness and eventually dragged their people to the abode of ruin.’ Gratitude causes blessings to increase, while ungratefulness causes them to vanish. (b) ‘They will enter Hell.’ A bad companion drags a person to Hell. For this reason, sincere believers who live according to the Sunnah should avoid socializing and being together with those of disbelief, innovation (bid'ah), and hypocrisy. (c) Hell is a very evil headquarters where wicked people settle. Words cannot describe the severity of the torment. ‘It is an evil place of settlement.’ (O. CELIK, 2/714, I. H. BURSEVI, 10/85)

‘Those who responded to Allah's favor with ungratefulness..’ What is meant by "Allah's favor" is the sending of Prophet Muhammad (s) and the revelation of the Holy Qur'an. Those who exchanged faith in the oneness of Allah, the prophethood of Muhammad (s), and the truth of the Qur'an for denial and polytheism are the Meccan pagans. (I. KARAGOZ 3/693)

‘..how evil a place is Hell.’ Hell is a very bad place. Because in Hell, there are punishments such as burning in fire, having boiling water poured over them (22/19-20), being made to drink boiling water (6/70) and pus (38/57), being fed bitter and foul-smelling thorny plants (88/6-7), being beaten with iron maces (22/21), and similar torments. (I. KARAGOZ 3/694)

‘The disbelievers set up equals to Allah.’ "Andad" means equals, partners, or idols worshipped as deities. The Arab pagans held the idols they made with their own hands as equals to Allah, calling them deities. Such a belief is shirk (polytheism), and shirk is the greatest wrongdoing (zulm). (I. KARAGOZ 3/694)

TELL THE BELIEVERS (14/31)

Translation

31- (O My Prophet!) Tell My servants who have believed to establish prayer and spend (for the sake of Allah) from what We have provided for them, secretly and openly, before there comes a Day in which there is no exchange (trading) and no friendship.

Commentary

(31) ‘Let them perform the prayer.’ Let them fulfill it in its proper time. Let them perform it by paying attention to its limits, bowings (ruku), and prostrations (sujud). ‘Let them spend secretly and openly from the provisions We have given them (for Allah).’ All kinds of spending, such as giving zakat and spending for deeds that bring one closer to Allah, are within the scope of the command to spend (infaq). It is better for voluntary (nafilah) charity to be done secretly. For obligatory (fardh) ones, it is more virtuous to do them openly. However, in both cases, changes can be made for the sake of public interest (maslahah). (S. HAWWA, 7/404)

‘A day when no friendship will benefit the disbelievers...’ (..) In this sense, no one will have a friend in the hereafter; no one will bear the sin of another, give from their rewards, or give up their due. (3/68, 6/51) While there is intercession (shafa'ah) for the believers in the hereafter, it does not exist for the disbelievers, and the same applies to friendship. (I. KARAGOZ 3/697)

THAT ALLAH WHO!.. (14/32-34)

Translation

32- It is Allah who created the heavens and the earth and sent down rain from the sky and produced thereby some fruits (and crops) as provision for you; and He subjected for you the ships to sail through the sea by His command and subjected for you the rivers.

33- And He subjected for you the sun and the moon, moving steadily (on their orbits according to their customs), and subjected for you the night and the day. [cf. 7/54; 25/13; 36/37-40; 39/5]

34- (O mankind! That Allah) gave you from all you asked of Him. And if you should count the favor of Allah, you could not enumerate them. Indeed, mankind (the disbeliever) is most unjust and ungrateful.

Commentary

(32) ‘It is Allah who created the heavens and the earth’ and ‘sent down water’ from the clouds ‘and produced thereby crops as provision for you.’ It is certainly fitting to worship the One who does all this by performing prayer, and it is necessary to obey Him by spending from the provision He has given. ‘He subjected for you the ships to sail through the sea by His command and He subjected for you the rivers.’ Indeed, in all these, there are provisions for you. Therefore, show your gratitude to Him by performing prayer and spending from the provision He has given you. (S. HAWWA, 7/404, 405)

(..) When considering that living beings on earth were created from water (Anbiya 21/30), that water is the source of life for them, the role of rain in the living and developing of creatures and plants, and this magnificent richness of the earth which gives various kinds of plants and products even though they are watered with the same rain, the necessity of being grateful for these favors emerges on its own. (QUR’AN WAY, 3/319)

(33) ‘It is He who made the sun and the moon, moving steadily, useful for you, and created the night and the day in a way that you would benefit from.’ Allah has linked all these to laws that will be beneficial to humans. If the tide or ebb and flow were not linked to certain physical laws, maritime would not exist; if a river were not linked to certain laws, it would be impossible to open canals from it; similarly, if celestial bodies (sun, moon, etc.), the earth, night, and day were not linked to certain fixed rules, not only a civilized life but even the maintenance of life would be out of the question. (MAWDUDI, 2/519)

The night and day follow each other for you to provide your livelihood and to sleep and rest. (..) All these are things that require gratitude by means of performing prayer and spending (infaq). (S. HAWWA, 7/405)

(34) ‘It is He who gave you what you asked for.’ He has provided you with everything necessary for your life and for the development and progress of your life. (MAWDUDI, 2/521) ‘If you should count the favor of Allah, you could not finish them.’ Your power is not enough to count them; you cannot reach the end. Even if you tried to do this by summarizing them as a whole, you could not do it. So, how can you count them individually and in detail? (S. HAWWA, 7/405)

Of course, the favors bestowed by Allah are not limited to these. He has granted man many more material and spiritual favors. Indeed, in the 34th verse, Allah stated that He gave everything people wanted and that these favors are too many to be counted. Although the human being who benefits from all these favors should be grateful to Allah at every moment, he ignores the Giver of favors, acts ungratefully, and associates partners with Him. For this reason, Allah said, ‘Indeed, mankind is most unjust and ungrateful!’ drawing attention to the negative characteristics in his nature (fitra). (QUR’AN WAY, 3/319)

NOTHING IS HIDDEN FROM ALLAH (14/35-41)

Translation

35- And [recall] when Abraham said (after settling his wife Hagar and his son Ishmael in the region of Mecca): "My Lord, make this city secure and keep me and my sons away from worshipping idols."

36- "My Lord, indeed they (the idols) have caused many among mankind to stray. So whoever follows me—then he is of me; and whoever disobeys me (I leave him to You)—indeed, You are Oft-Forgiving and Most Merciful."

37- "Our Lord, I have settled some of my descendants in an uncultivated (barren) valley near Your sacred House (the Baytullah). Our Lord, (I have done this) so that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits so that they may be grateful."

38- "Our Lord, indeed You know what we conceal and what we declare, and nothing is hidden from Allah on the earth or in the heaven." [cf. 2/126]

39- "Praise to Allah, who has granted me in my old age Ishmael and Isaac. Indeed, my Lord is the Hearer (Acceptor) of supplication."

40- "My Lord, make me an establisher of prayer, and [many] from my descendants as well. Our Lord, and accept my supplication."

41- "Our Lord, forgive me and my parents and the believers on the Day the account is established."

Commentary

(36) ‘My Lord, indeed they (the idols) have caused many among mankind to stray. So whoever follows me—then he is of me; and whoever disobeys me (I leave him to You).’ Ibn Kathir says: "There is nothing here beyond referring the matter to Allah's will. It is not a matter of implying that it is permissible for Allah the Exalted to forgive one who rebels against the Prophet. That is, it is unthinkable for Almighty Allah to respond to shirk (polytheism) with forgiveness. According to the Ahl al-Sunnah, it is intellectually permissible for Almighty Allah to forgive all sins; however, since He has informed us that He will not forgive shirk, the forgiveness of shirk is impossible." (S. HAWWA, 7/409)

‘And whoever disobeys me, indeed, You are Oft-Forgiving, Most Merciful.’ (..) According to the general perspective of the Qur’an, the forgiveness of disbelievers is also dependent on repentance (tawbah). That is, a person who dies in disbelief without repenting will remain in Hell eternally. In this case, regarding the forgiveness of sins and reaching salvation, there is no difference between a polytheist and a disbeliever. Therefore, what is understood from the expression ‘whoever disobeys me, You are Forgiving, Merciful’ is briefly this: The only authority who can give the opportunity for repentance and forgive those who rebel by opposing the belief in Tawhid is Allah, who possesses infinite pardon and mercy. In this regard, the final judgment of everything belongs only to Him. (M. DEMİRCI, 2/102)

The disbeliever is one who opposes the prophet regarding faith, while the sinner (asi) is one who opposes him regarding actions. Almighty Allah never forgives the disbeliever if they do not believe (47/31), but He can forgive the one who has deficiencies in deeds despite having faith if He wills. The sentence ‘Whoever follows me is of me. And whoever disobeys me, O my Lord! Indeed, You are Oft-Forgiving, Most Merciful’ points to this meaning, and the phrase ‘Oft-Forgiving, Most Merciful’ serves as evidence for this. (I. KARAGOZ 3/703)

(37) ‘..some of my descendants’: Referring to Ishmael and those to be born from him. ‘in an uncultivated valley’: The valley of Mecca. In this valley, no crops grew at all. The "sacred House" referred to here is the House of Allah (Kaaba). The reason it is called "Muharram" (sacred/forbidden) is that He has forbidden any kind of attack upon it. (S. HAWWA, 7/407)

Prophet Abraham brought his second wife Hagar and his young son Ishmael from Palestine to where Mecca is currently located and left them there by Allah's command. Almighty Allah bestowed the Zamzam water upon them; the nomadic Arab tribe of Jurhum, who came there, liked the surroundings and settled, and Ishmael grew up among them. (H. DONDUREN, 1/419)

He took his wife Hagar and his son Ishmael to Mecca and settled them in a barren valley unsuitable for agriculture. During this time, he prayed to Allah for this valley to become a center of settlement and a secure land (Baqarah, 2/126). Allah accepted this prayer of Prophet Abraham, making Mecca a secure city and ensuring that products grown in various parts of the world are brought here for reasons such as Hajj, Umrah, and fairs. (Qasas, 28/57; 'Ankabut, 29/67; Al-i Imran, 3/96) (QUR’AN WAY, 3/321, 322)

(40) ‘My Lord! Make me and my descendants those who establish prayer! Our Lord, accept our prayers.’ ‘Our Lord! Forgive me, my mother, my father, and all believers on the day the account is established.’ This prayer was made before Prophet Abraham was forbidden from seeking forgiveness for his father (cf. 9/113, 114). (H. T. FEYIZLI, 1/259)

While Prophet Abraham, on one hand, prayed to his Lord for himself and his descendants to be servants of Allah with such consciousness of worship and accounting, on the other hand, as a manifestation of the unlimited compassion and mercy he carried for everyone in his vast heart, he included the entire Ummah in his prayer along with himself, his descendants, and his parents. This shows that he was not a person who thought only of himself and his close relatives, but a great prophet and a distinguished human being who felt the pain of the entire Ummah. In this respect, he serves as a beautiful example for the believers who come after him. (O. CELIK, 2/720)

DO NOT THINK [ALLAH] IS UNAWARE OF THE WRONGDOERS! (14/42-46)

Translation

42- (O My Messenger!) Do not think that Allah is unaware of what the wrongdoers do! He only defers them (grants them time) until a Day when eyes will stare (in horror).

43- (On the day they are resurrected from their graves) They will be racing forward, necks outstretched, their heads uplifted, their gaze not returning to them (unable to blink), and their hearts (minds) are void (due to terror).

44- (O Muhammad!) Warn mankind of the Day when the punishment will come to them. For those who did wrong will say (on that day): "Our Lord, delay us for a short term (return us to the world) so we may respond to Your call and follow the messengers." (But it is in vain. Then it will be said to them:) "Had you not sworn before (in the world) that there would be no decline (resurrection) for you?"

45- And you dwelt in the places of those who had wronged themselves (such as the peoples of 'Aad and Thamud). It had become clear to you how We dealt with them, and We set forth (many) examples for you.

46- And they (the disbelievers who wronged themselves) had plotted their plots. But their plots are with Allah (He knows them and will give their punishment). Even if their plots were such that the mountains should be moved (be vanished) thereby, [they would not succeed].

Commentary

(42) ‘(O Messenger!) Do not think that Allah is unaware of what the wrongdoers do!’ The fact that Allah Almighty does not punish the wrongdoers immediately but grants them a respite is to provide them an opportunity to repent; if they do not repent, it is to give them the necessary punishment in the hereafter. (QUR’AN WAY, 3/324)

(43) ‘(On the day they are resurrected from their graves) they will be racing forward, heads uplifted, their gaze not returning to them. And their hearts are void.’ Their eyes will be protruding, staring continuously, and they will not blink even for a moment. The reason for this is the horror of the situation they are in, and the influence of thought and fear. For the disasters and horrors that will befall them will bring them to this state. (S. HAWWA, 7/412)

When Israfil blows the Trumpet (Sur) for the second time, the disbelievers, pagans, and transgressors will go quickly toward the place they are called (54/8), in silence (20/108-111), with their distress reflected on their faces (70/43), their necks stretched out like camels, their heads up, and their eyes fixed on a single point. (I. KARAGOZ 3/705)

(44) ‘Had you not sworn before (in the world) that there would be no decline for you?’ With these oaths, the deniers and wrongdoers were claiming that there would be no resurrection after death and that they would not be subjected to any punishment (Nahl, 16/38). However, before them, disasters had befallen peoples like Noah, 'Aad, and Thamud, who opposed their prophets. (QUR’AN WAY, 3/325)

In the hereafter, all the secrets and deeds people did in the world, whether hidden or open, will be revealed (86/9); everyone will find what they did written in their book of deeds (18/49). While the pagans are being thrown into Hell, they will wish, "If only we had not denied the verses of Allah, if only we were among the believers, if only it were possible to be returned to the world once more and be among the believers" (6/27, 18/42, 33/66). However, this will not be possible. (I. KARAGOZ 3/706)

(46) ‘Even so, they plotted their plots. But the (recompense of) their plots is with Allah (He turns their schemes against them).’ The Holy Qur'an informs us that the deniers tried to set such traps during the time of the Prophet (Enfal, 8/30). The expression ‘their plots were not such that mountains would vanish’ is to state that the religion of Allah will not be destroyed. For Allah Almighty has promised that He will protect the Book He sent (Hicr, 15/9), and that He will help the messengers and grant them victory (40/51; 58/21). (QUR’AN WAY, 3/326)

NO ONE'S ACTIONS WILL GO UNPUNISHED (14/47-52)

Translation

47- (O My Prophet!) So never think that Allah will fail in His promise to His messengers. Indeed, Allah is All-Mighty and Lord of Retribution (the One who gives the punishment everyone deserves).

48- [It will be] on the Day the earth will be replaced by another earth, and the heavens [by others], and all creatures will emerge before Allah, the One, the Prevailing. [cf. 11/106-107]

49- (O My Prophet!) And you will see the criminals that Day bound together in shackles.

50- Their garments will be of liquid pitch (tar), and their faces will be covered by the Fire.

51- (All this is) so that Allah may repay every soul what it has earned (of good and evil). Indeed, Allah is swift in account.

52- This (Qur'an) is a notification for the people that they may be warned thereby and that they may know that He is but one God and that those of understanding may take heed.

Commentary

(48) ‘On the Day the earth will be replaced by another earth, and the heavens [as well].’ On the Day of Resurrection, the mountains of the earth will be uprooted and crushed against each other into dust, the seas will be boiled and overflow, and the earth will become perfectly flat, with no crookedness, depressions, or elevations remaining upon it. (O. CELIK, 2/722, 723)

The heavens will also change; they will be rent asunder and cracked, the sun and moon will be eclipsed and folded up, and the stars will be extinguished and scattered. That is, the Resurrection will take place. In place of the earth and heavens of this world, the earth and heavens of the hereafter will be established. (ELMALILI, 5/185)

‘And they will all emerge for Allah.’ That is, all people, especially those wrongdoers, will be marched from the graves where they lay; their hidden deeds will be poured out onto the field of Arasat, they will not be able to hide anywhere, and they will appear before the court for Allah's judgment and punishment. (ELMALILI, 5/185)

Hadith: "On the Day of Resurrection, people will be gathered on a white plain, like a fine flour cake, untouched by any footstep, which no one recognizes yet." (Bukhari, Rikak 44; Muslim, Munafiqin 28; From O. CELIK, 2/723)

(50) ‘Their garments will be of liquid pitch.’ Tar will be smeared on the people of Hell, and it will essentially become their undergarments and shirts. In this way, four types of torment will be gathered upon them: ugly color, foul smell, intense heat, and rapid flammability. However, it should not be forgotten that on that day when the whole earth, heavens, and the universe change, the characteristics and qualities of objects will also have changed into a completely different state. Therefore, the tar of that day is something that cannot be compared to or defined by the tar we know today. (ELMALILI, 5/186)

(52) ‘This (Qur'an) is a notification for the people... that they may know that He is but one God.’ Undoubtedly, polytheism (shirk)—which is the opposite of witnessing that there is no deity but Allah—is embodied in the existence of every regime and every form of government where Allah is not obeyed and submitted to alone in every field of life. For shirk to emerge in appearance and content, it is sufficient for a servant to bow to someone other than Allah in some areas of life while bowing to Allah in others. (..) While a servant turns to Allah and bows to Him in forms of worship such as wudu, taharah, prayer, fasting, and hajj, believing that He is the only deity, if they simultaneously bow to laws set by others in their economic, political, and social life, and follow thoughts and concepts put forward by others in their values and social standards—opposing Allah's Sharia and following human lords—they are clearly committing shirk. They are opposing the most prominent truth expressed by the testimony "There is no god but Allah, Muhammad is the Messenger of Allah." Today, humanity, which commits this shirk with great indifference and carelessness, is unaware of this reality. (S. KUTUB, 6/449)