CHAPTER 41: FUSSILAT (EXPLAINED IN DETAIL)

 

It was revealed during the Mecca period. It consists of 54 verses. It takes its name from the word mentioned in the third verse. Fussilat means ‘explained in detail.’ Other names for this surah are Secde, Secde Hamîmi, Mesâbih, and Akvât. (H. T. FEYIZLI, 1/476)

 

In the Name of Allah, the Most Gracious, the Most Merciful

 

41/1-8 A BOOK OF GLAD TIDINGS AND WARNING

Translation

 

1- Ha, Mim.

 

2- [This is] a revelation from the Entirely Merciful, the Especially Merciful (Allah).

 

3-4- A Book whose verses have been detailed, an Arabic Qur'an for a people who know (and have the capacity to understand), as a giver of glad tidings and a warner (about the end). But most of them have turned away; so they do not hear (the truth).

 

5- And they (the pagans) said, ‘Our hearts are within coverings (screened) from that to which you invite us, and in our ears is deafness, and between us and you is a partition. So work (according to your religion); indeed, we are working (according to ours).’

 

6-7- (O My Messenger!) Say, ‘I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him (with faith and obedience) and seek His forgiveness.’ And woe to those who associate others with Allah—those who do not give zakah, and in the Hereafter they are disbelievers.

 

8- Indeed, those who believe and do righteous deeds (deeds with reward) will have a reward uninterrupted (never ending). [see 95/6]

 

Commentary

 

(1). ‘Ha, Mim.’ (Regarding the meaning) Only Allah knows what this expression means. Although it outwardly appears as an opening particle for the surah, it is intended to warn the addressee or has been brought to reinforce the miraculous nature of the Holy Qur'an. Again, as stated in previous surahs, this expression was placed at the beginning of the surah as a challenge to the deniers. (M. HICAZII, 5/382)

 

(2). ‘This Qur'an is sent down from the Presence of (Allah who is) the Entirely Merciful and the Especially Merciful.’ Mentioning the attributes of ar-Rahman (the Entirely Merciful) and ar-Rahim (the Especially Merciful) while speaking of the revelation of the book is aimed at pointing out the quality that has the greatest effectiveness in the revelation of the book, which is the quality of Mercy. There is no doubt that the revelation of this book is a source of mercy for the worlds. This book is a source of mercy both for those who believe in it and follow it, and for others. The revelation of this book is a mercy not only for humans, of course, but for all living beings. Because this book has established a system and determined a method of action that is a source of goodness for everyone. It has influenced the life, thought, perception, and way of acting of humanity. This influence has not been limited only to those who believe in it. On the contrary, this influence has been universal and continuous from the day it was revealed. (S. KUTUB, 9/11)

 

(3,4). ‘It is a Book whose verses are explained, read in Arabic, for a people who know.’ It has been explained and elucidated both in terms of its wording, by distinguishing its sections and the beginnings and ends of its surahs, and in terms of its meaning, by dividing it into promises and threats, stories and rulings, and other parts. (ELMALILI, 6/544)

 

What is meant by the detailed explanation of the verses is the clear notification of the commands and prohibitions, lawful and forbidden, rewards and sins, good and evil, benefit and harm, obedience and rebellion, faith and denial, truth and falsehood, guidance and misguidance, promise and threat, paradise and hell, principles and rulings mentioned in the verses. The Qur'an is a clear and clarifying book (12/1). Because the Qur'an is a book whose language and expression are very beautiful, which conveys its purpose as required, and is concise, eloquent, and fluent. (I. KARAGOZ, 6/636)

 

‘It is a Book read in Arabic.’The language of the Holy Qur'an is Arabic. The reason for this is that the Last Prophet (pbuh) was an Arab and the first community he addressed was the Arabs. Indeed, it is stated in the verse: ‘And We did not send any messenger except [speaking] in the language of his people to state clearly for them [the religious commands and prohibitions].’(Ibrahim, 14/4). (O. CELIK, 4/391)

 

‘This book is a giver of glad tidings (for the believers) and a warner (for the disbelievers). But most of them (people, or the Quraysh who were the first addressees) turned away. Now they do not hear.’That is, they do not hear the Qur'an in a way that would accept it, and they do not act accordingly. (S. HAWWA, 13/35)

 

The words in the verse, ‘Now do what you will do; we will also do what we know,’can have two meanings: (1) You do what your religion requires, and we will live according to our own religion. (2) You do whatever you can against us, and we will do whatever we can to make you fail. (O. CELIK, 4/392)

 

(5). ‘They said: 'Our hearts are in coverings against that to which you invite us.'‘Those who said this were Abu Jahl and a group from the Quraysh who were with him. It was narrated from Prophet Umar that the Quraysh looked toward the Messenger of Allah. The Messenger of Allah said to them, ‘What prevents you from coming to Islam and being masters over the Arabs?’They said: ‘O Muhammad, we do not understand what you say, we do not hear, there is a cover over our hearts.’Abu Jahl also took a curtain and drew it between himself and the Messenger of Allah and said, ‘O Muhammad.’(ELMALILI, 6/544)

 

With the words ‘You do the work you want, and we will do what we want,’the pagans wanted to say to Prophet Prophet, ‘You live your own religion, but do not interfere with us, our belief, our religion, and our worship of idols,’they said they would not believe, and they implicitly threatened the Prophet. (I. KARAGOZ, 6/637)

 

(6,7). ‘(O My Messenger!) Say: 'I am only a human like you. It is only revealed to me that: Your god is but one God.'‘That is, I am not an angel, I am a human like you. It just so happens that among you, it is revealed to me and not to you. In that respect, although I am a human, accept the truth of my prophethood because of the revelation. Since my prophethood is truly and authentically real, you must follow me. (S. HAWWA, 13/38)

 

‘For this reason (with faith and obedience), turn straight to Him.’That is, do not put anyone other than Allah in the place of a god, do not worship them, do not pray hoping for something, do not bow down, and again do not obey rules, laws, customs, and traditions set by anyone other than Allah. (MAWDUDI, 5/173)

 

Hadith: Prophet Prophet said: ‘Keep to a certain correctness even if you cannot manage it perfectly.’(Ibn Majah Taharah 4, Muwatta Taharah 36, Musnad 5/280, 282). That is, you do not have the power to stay upon correctness in every single matter; but still, try not to sway left and right as much as possible. He also said: ‘Surah Hud and similar surahs, in which the command 'be upright as you have been commanded' is found, have aged me.’(Tirmidhi Tafsir 6; I. H. BURSEVI, 18/18)

 

‘And seek His forgiveness.’That is, ask for forgiveness for the sins you have committed until now and repent for the shirk, disbelief, and rebellion you have committed before. (MAWDUDI, 5/173)

 

‘(Those) they do not give zakah. They are the ones who deny the Hereafter.’Thus we can say that the amount of zakah, the foundations of which were laid in the Meccan period, was determined in the Medinan period. This being the case, it is not possible to accept the zakah mentioned in the verse we have handled here as a specific share that individuals give to the poor, i.e., a religious tax. Therefore, as some commentators have said, it might be a more accurate approach to interpret the word zakah in the expression ‘and woe to the pagans who do not give zakah’by taking it in the sense of ‘purification,’ and to interpret the phrase ‘they do not give zakah’ as the pagans not cleansing their hearts and bodies from the filth of shirk and sin. Because according to the Qur'an, although the pagans believed in Allah, they had not reached the secret of Tawhid by saying ‘La ilaha illallah.’ Because they could not reach Tawhid, they were in a state of filth both physically and spiritually. Thus, by saying ‘they do not give zakah,’Almighty Allah probably wanted to point out that they are not purified from spiritual filth. (M. DEMIRCI, 3/58)

 

(8). ‘Indeed, as for those who believe and do righteous deeds, for them there is an uninterrupted reward.’The expression ‘ghayru mamnun / non-depleting’can mean ‘their wages and rewards in the hereafter do not end or deplete, on the contrary, they are continuous and eternal,’which comes from the expression (manantu’l habl) meaning ‘I cut the rope.’Or it means ‘uncalculated,’in which sense the verses ‘without account’ are also understood. It says in the Qamus: ‘ajrun ghayru mamnun’means ‘an accountless or non-depleting reward and recompense.’(I. H. BURSEVI, 18/22)

 

41/9-18 DO YOU PUT PARTNERS WITH HIM?

 

Translation

 

9- (O My Prophet!) Say, ‘Do you indeed disbelieve in He who created the earth in two stages and attribute to Him equals? That is the Lord of the worlds.’

 

10- And He placed on the earth (to provide balance) firmly set mountains, and He blessed it and determined therein its sustenance (growing in variety according to each season) for those who ask—all in four stages.

 

11- Then He directed Himself to the heaven while it was smoke (gas) and said to it and to the earth, ‘Come [into being], willingly or by compulsion.’ They said, ‘We have come willingly.’ [see 21/30-31]

 

12- And He completed them as seven heavens within two stages and inspired (revealed) in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the decree of the Exalted in Might, the Knowing.

 

13- But if they turn away (O My Messenger!), then say, ‘I have warned you of a thunderbolt like the thunderbolt [that struck] 'Aad and Thamud.’

 

14- When the messengers came to them before them and after them (at every opportunity), saying, ‘Worship not except Allah,’ they said, ‘If our Lord had willed, He would have sent down angels (whereas you are humans), so indeed we are disbelievers in that with which you have been sent.’

 

15- As for 'Aad, they were arrogant upon the earth without right and said, ‘Who is greater than us in strength?’ Did they not see that Allah who created them was greater than them in strength? But they were knowingly rejecting Our signs.

 

16- So We sent upon them a screaming wind during days of misfortune (which they considered unlucky) to make them taste the punishment of disgrace (and misery) in the worldly life; but the punishment of the Hereafter is more disgracing, and they will not be helped (they cannot be saved).

 

17- And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating (and miserable) punishment seized them for what they used to earn (sins).

 

18- And We saved those who believed and used to fear Allah / live in accordance with Allah's command and avoid acting contrary to it.

 

Commentary

 

(9). ‘Say: ‘Do you indeed disbelieve in He who created the earth in two stages and attribute to Him equals? That is the Lord of the worlds.’What is meant by ‘day’ in the verses is not the 24-hour day we know, but a long ‘geological era’ without a fixed beginning or end. As reported in other verses of the Holy Qur'an, Allah the Almighty created the heavens, the earth, and what is between them in ‘six days.’ (see Furqan 25/59; Qaf 50/38). The mentioned six days are detailed here, and what was created in which stages is explained further. Accordingly: four of the six stages are dedicated to the creation and preparation of the earth, the mountains upon it, and the sources of livelihood such as air, water, minerals, plants, and animals that ensure the continuation of the lives of living beings. (O. CELIK, 4/393)

 

As is known, according to theories valid in our age, the heavens and the earth were created from a substance called ‘nebula,’ a mixture of gas and dust, and approximately five billion years have passed since the occurrence of the first matter until now. According to this theory, the human race appeared on earth approximately two hundred to three hundred thousand years ago. This shows that long eras passed between the occurrence of the heavens and the earth and the creation of man, and the earth only took its current form after passing through several geological eras. At this point, based on verses 9-12 of Surah Fussilat, we can speak of the formation of the earth's crust and the creation of plants occurring in four stages, and the formation of the heavens occurring in two stages. Accordingly, it can be said that it is possible to list the four cycles belonging to the earth as the division of the main mass, the creation of mountains, the occurrence of plants, and the creation of animals and humans; and the two cycles mentioned for the heaven as the re-separation of the heavens and the creation of celestial bodies. (M. DEMIRCI, 3/60, 61)

 

(10). ‘He placed therein firm anchors—unshakeable mountains—from above it. He blessed it.’ He made the products there quite numerous. Ibn Kathir says: ‘That is, Almighty Allah blessed the earth in a way that it could yield products, be capable of scattering seeds and planting trees. 'He determined its sustenance therein in four stages.'’ Nasafi says: ‘That is, He determined these in the entirety of the four stages. Accordingly, He created the earth in two stages, and the bringing into existence of the mountains and the determination of sustenances occurred in the other two stages. Thus, it makes a total of four stages.’ (S. HAWWA, 13/40, 41)

 

It is narrated that Dahhak and Ikrima also said: ‘Akvat’ (sustenance) expresses everything Allah created specifically for each region of the earth suitable for people to live in. Ibn al-Saib al-Kalbi expressed a similar view and said: ‘Akvat’ means the foods created specifically for each region of the earth, such as Allah the Almighty creating wheat in one region of the earth, dates in another, and millet (corn) in yet another. (M. DEMIRCI, 3/61)

 

(For) when looked at, it will be seen that Almighty Allah created beneficial nutrients for every living thing living on earth, created plants specific to every country, bestowed something on land that He did not grant in the sea, and offered everything on earth to the service of man. Because man is the only intelligent being among the living creatures on earth. Because of this, man has established an order to use all the opportunities of the earth bestowed by Allah for his own benefit. But the order he established is not a just order. Therefore, it has never been possible to speak of justice in this sense on earth. It probably will not be in the future either. (M. DEMIRCI, 3/62)

 

The verse is broad enough to include Allah the Almighty's favors in every subject needed by all earthly beings. He has bestowed the nutrients useful for every being; what He did not give in one country He gave in another, what He did not give on land He gave in the sea. All these wise, meaningful, and purposeful works only indicate the existence and oneness of a superior power; it is because He exists and is one that these beings, this life, and this wise order exist. (QUR’AN WAY, 4/693)

 

(11). ‘Then He directed Himself to the heaven while it was smoke (gas).’ It means that He intended to create it with His will while it was in a state of smoke. ‘He said to the heaven and the earth’—to both of them together—‘Come, both of you, willingly or unwillingly.’ Ibn Kathir says: ‘That is, accept My command and be affected by My action willingly or unwillingly.’ ‘They both said, 'We have come willingly.’ That is: no, we accept Your call with obedience and willingly. Hasan al-Basri says: ‘If they had opposed the command of Almighty Allah, He would have punished them in a way they would feel the pain.’ (S. HAWWA, 13/41)

 

The word ‘duhan’ mentioned in verse 11 means ‘smoke’ in the dictionary. In commentaries, this word is explained as ‘water vapor.’ In the light of today's scientific developments, it is interpreted as ‘hydrogen gas.’ This is the substance that constitutes the beginning of the universe. Almighty Allah first created this substance and then brought the entire universe into existence from this. According to the explanation of scientists, celestial bodies were created by the condensation of gases. Previously, there was a very hot gas cloud filling space. Stars occurred by the condensation and compression of this gas mass piece by piece. While some stars are still being born in the universe, some are disintegrating and being swallowed by other stars. In fact, it is understood that this gas, which constitutes the beginning of creation, is an energy cloud of infinite power. It is already known that matter is formed from the condensation of energy. Thus, according to the statement of the Qur'an, celestial bodies were created from this gas (energy) cloud with the appearance of smoke. (O. CELIK, 4/394)

 

‘Thereupon He brought them into existence as seven heavens in two stages.’ That is, He solidified their creation as seven heavens within two days. Ibn Kathir says: That is, He finished the work of arranging them into seven heavens in the other two days / stages. (S. HAWWA, 13/41)

 

‘...and inspired in each the command of that place.’ Ibn Kathir says: That is, He immediately arranged the angels that each heaven needed in that heaven and set in order the things present there that no one else but Him knows. (S. HAWWA, 13/41)

 

(12). ‘Thus He brought them into existence as seven heavens in two stages and inspired (to the angels) in each heaven its (own) command. We adorned the nearest heaven with lamps and protected it. This is the decree of the Almighty and All-Knowing (Allah). ‘We adorned the nearest heaven’—that is, the heaven close to the earth—’with lights’—with stars that illuminate those on earth and shed light on them—’and protected it.’That is, We took that heaven under protection against those who want to steal words by way of theft. ‘This is the decree of the Aziz and Alim.’That is, this is the Lord of the One who defeats and subdues every powerful one and knows the state of everything. (S. HAWWA, 13/41)

 

Almighty Allah has taken this heaven under protection. That is, He has protected it from deteriorating for now. He has also kept it safe from devils coming up and listening to the angels. (see Hijr 15/17-18; Saffat 37/7-10). That is, it is understood that this protection has two aspects, material and spiritual. (O. CELIK, 4/395)

 

After creating the earth and the beings on the earth (79/27, 30), Almighty Allah directed Himself to the heaven; first, while the heavens and the earth were joined, He separated them from each other (21/30), then He directed Himself to the heaven which was in a state of smoke. He created the heavens in seven layers in two phases (7/54), and brought into existence the Sun, the Moon, the stars, the planets, and the galaxies. (16/37; I. KARAGOZ, 6/643)

 

(13). ‘If they turn away’—if the Kureyish disbelievers still turn away from faith after all these explanations regarding the creation of the sublime and lowly bodies and all the beings between the two, ‘say to them: 'I warn you against a storm... similar to the storm that befell 'Aad and Thamud'‘’—whereas the punishment of the 'Aad people was a freezing hurricane, and the punishment of the Thamud people was the terrifying cry of Jibril (as)—that is, a harsh storm that destroys in a single strike like a thunderbolt. Although the meaning is in the present tense, the past tense form is used to show that the warning informing that the matter warned about will definitely happen has already been realized. (I. H. BURSEVI, 18/50)

 

The reason this subject is specifically assigned to these two communities is because during winter and summer journeys, the lands of these two communities are passed over and the traces of the punishment inflicted upon them are seen. (I. H. BURSEVI, 18/51)

 

Hadith: According to the narration from Jabir b. Abdullah (r), one day a group from the Kureyish sent Utba ibn Rabi'a to talk with Prophet Muhammad, to convince him and make him stop badmouthing the idols. Utba said: ‘Are you better, or Hashim, or Abdulmuttalib? You badmouth our gods and show our ancestors as deviant. If you want wealth, let us give you wealth; if you want a woman, let us give you ten of the Kureyish girls.’ He wanted Muhammad (pbuh) to speak and make his voice heard if he was better than them. Thereupon, he read the first 13 verses of Surah Fussilat with the Basmala. Utba said that this was neither poetry, nor soothsaying, nor magic; he shut himself in his house and reported that he feared punishment would descend upon the Kureyish. (From Bukhari Tawhid 15, 35; Muslim Tawba 1; Tirmidhi Zuhd 51; Ibn Majah Adab 58; Darimi Riqaq 22; H. DONDUREN, 2/751)

 

Despite this, they disbelieved and most of them were killed in the Battle of Badr. Allah was not pleased with any option other than making His religion dominant and completing His light. What Allah said happened, not what they said. (I. H. BURSEVI, 18/54)

 

(14). ‘When the messengers came to them (at every opportunity) from their front and from their back saying: 'Do not worship anyone other than Allah,' they said: 'If our Lord had willed, He would have sent down angels (whereas you are humans), so we deny what you have been sent with.'‘The common points of the 'Aad and Thamud peoples, given as examples, with the polytheist Arabs who opposed the Messenger of Allah (pbuh) attract attention: The pagans were arrogant like the 'Aad people. They thought that a human could not be a prophet and that prophets could only be sent from the angels; they wanted an angel to come along with Prophet Muhammad (pbuh). (see An'am 6/8-9; Hud 11/12; Isra 17/94-95). Again, just like the Thamud people, they preferred the disbelief, shirk, and deviance they were in over the right path brought by the Prophet (pbuh). Thus, the pagans are warned by being reminded of the disasters that befell communities carrying the same characteristics and are called to the path of Islam. (O. CELIK, 4/397)

 

From the clear narrative of the verse, we understand that: Throughout history, the struggle between truth and falsehood has continued, and in every era and age, the echo left by this struggle has not failed to reach the ears. Since this is the truth, the believers who are on the side of truth should always set out with the prophetic method, continue the service of proclamation and guidance by combining logic with science, and implement a strategy against brute force, attack, and injustice, taking into account the conditions of the day. Because the truth is not aggressive or oppressive; it is certainly not a charlatan, or an instigator of fitna and corruption. It is always dignified, solemn, cautious, constructive, and reformative. (From C. YILDIRIM; N. YASDIMAN, 8/611)

 

(15). ‘As for 'Aad: (They) showed arrogance on the earth without right and said: 'Who is stronger than us?' Did they not (still) see that Allah who created them was stronger than them? They were knowingly denying Our signs.’Against the insolent claims of the 'Aad people such as ‘Who is stronger than us?’, the infinite power of Allah, who also created them, is reminded to them. The 'Aad people also believed in the limitlessness of Allah's power. In that case, their inability to think that Allah, who is capable of everything, is able to bring into existence communities stronger than themselves was a sign of foolishness. Thus, their human feelings prevailed over their reason and led them to denial; this caused them to be destroyed by a disaster in the world and to deserve punishment in the hereafter. (QUR’AN WAY, 4/697)

 

The question ‘did they not see?’ is aimed at making a warning in the sense of ‘let them see and know.’ Because the 'Aad people had erected monuments in every high place and built sturdy buildings. (26/128-134). They were overcome by pride and arrogance by trusting their wealth and strength. Although Prophet Hud invited them to faith in one Allah, they stated that they would not leave their gods and accused Prophet Hud of brainlessness and lying. (7/66; 11/53; 26/139; I. KARAGOZ, 6/649)

 

‘They were knowingly denying Our signs.’That is, although they knew these signs were true, they rejected and denied them due to their pride and stubbornness. They showed open hostility against Allah, the Compeller, denied His signs, and rebelled against His prophets. (S. HAWWA, 13/53)

 

The Qur'an frequently emphasizes that the reason why both the Arab pagans and the ancient peoples did not believe in divine religions lay more in emotional reasons such as showing arrogance and the passion for position and interest than in intellectual and rational reasons. It is seen that the rejection of the messengership of their Prophet Hud by the 'Aad people was also based on the same psychological foundation. (For information see A'raf 7/65-72; QUR’AN WAY, 4/697)

 

(16). ‘Therefore, We sent upon them a freezing hurricane during (what they considered) unlucky days to make them taste the punishment of disgrace (and misery) in the worldly life. The punishment of the hereafter is even more disgracing, and they will not be helped (they cannot be saved).’The expression ‘rihan sarsaran’ is mentioned in this verse. There has been a conflict among linguists regarding this phrase. Some said it means ‘scorching heat,’ some ‘freezing cold,’ and some ‘a wind that makes a great noise when it blows.’ But they all joined on the fact that the wind in question was very severe. (MAWDUDI, 5/179). (..) Ibn Kathir says: ‘In truth, this wind possessed all these mentioned qualities. At the same time, it was a powerful and severe wind; thus, they were subjected to punishment of the kind of strength they were proud of. At the same time, it was extremely cold and had a terrifying sound enough to cause horror.’(S. HAWWA, 13/54)

 

Although some astrologers have spoken of unlucky days based on this verse, according to the scholars of Kalam, ‘being lucky or unlucky’ is relative and changes according to the person. A day is considered ‘unlucky’ for the person suffering pain and ‘lucky’ for the person who is saved from a distress on that same day. Here, the blowing of the destructive wind is characterized as a misfortune. (H. DONDUREN, 2/751, 752)

 

(17). ‘As for Thamud: We showed them the right path, but they preferred blindness over seeing the right path. Consequently, the thunderbolt of humiliating (and miserable) punishment seized them because of the (sins) they were earning.’Ibn Kathir says: ‘That is, Almighty Allah sent them a cry, a tremor, humiliation, scorn, punishment, and vengeance.’He did this because of their bad earnings, which were denial, disbelief, shirk, and sins. (S. HAWWA, 13/54)

 

What is meant by ‘...the things they earned’is their associating partners with Allah, their denial of the Prophet Salih, their causing corruption in society (27/48-52), their belittling and oppressing the believers, their killing of the camel which was a miracle despite Prophet Salih's saying ‘do not touch or harm it,’ and their persistence in shirk, denial, rebellion, and oppression. (7/79, 11/61-68; I. KARAGOZ, 6/651)

 

Like others, the Thamud people also preferred blindness and deviance over guidance, even though Allah showed them the right path through the Prophet Salih. Thus, they lost their way and this course led them to a humiliating destruction which was the result of their own earnings; whereas those who turned to the divine light and were illuminated by it, and thus believed and were protected from evils, were favored with Allah's saving help. (QUR’AN WAY, 4/698)

 

(18). ‘We saved those who believed and were being protected.’Ibn Kathir says: ‘That is, We protected them; no evil reached them, they were not harmed. On the contrary, Almighty Allah had saved them together with their Prophet Salih (as) because of their faith and the taqwa they felt toward Allah.’(S. HAWWA, 13/54)

 

41/19-25 WHY DID YOU TESTIFY AGAINST US?

 

Translation

 

19- (O My Prophet!) (Tell people of) the Day when the enemies of Allah will be gathered to the Fire (at the place of assembly). (On that day, the disbelievers) will all be brought together.

 

20- Until, when they reach it, their hearing, their eyes, and their skins will testify against them as to what they used to do (in the world). [cf. 36/65]

 

21- And they (the pagans and rebels) will say to their skins, ‘Why have you testified against us?’ They will say, ‘Allah, who has made everything speak, has made us speak. And He created you the first time, and (now) to Him you are being returned.’

 

22- And you were not (doing those evils while) hiding yourselves lest your hearing, your eyes, and your skins should testify against you (because you were ashamed of people). But you assumed that Allah did not know much of what you were doing. [see 36/65]

 

23- ‘And that was your (bad) assumption which you entertained about your Lord. It has ruined you, and you have become among the losers.’

 

24- So [even] if they are patient; the Fire is a residence for them. And if they ask for (their Lord's) favor (and excuse), they are not of those who will be excused (and their request will not be accepted).

 

25- And We assigned for them (according to their own desires) companions (who became devils to them), and they made enticing to them what was before them (their shirk, disbelief, and rebellion in the world) and what was behind them (their claims that there is no resurrection and reckoning in the afterlife). And the word [of punishment] has come into effect upon them among nations which had passed away before them of jinn and men. Indeed, they (because they strayed from Allah's commands) were losers.

 

Commentary

 

(19). ‘The enemies of Allah will be gathered to be driven to the fire, all of them will be brought together.’That is, one generation will not be held accountable first and another later; rather, the accounts of all generations will be seen together. Because the effects left by a person or a generation do not end with their death. On the contrary, it continues after death and leaves a trace for generations. Therefore, to make a decision, all generations will be brought together so that they may testify to each other. (MAWDUDI, 5/179)

 

Tabari points out that this expression (the expression ‘enemies of Allah’) was used especially for the Meccan pagans, who were the first addressees of the Qur'an. Ibn Ashur persistently defends the same view. According to him, the reason why the Quraysh pagans are mentioned in this way is that they were enemies of the Messenger of Allah. Indeed, because they expelled the Messenger of Allah and the Muslims from their homes, Allah the Almighty spoke of them as ‘My enemies and your enemies’(Mumtahina 60/1). (QUR’AN WAY, 4/700)

 

(20). ‘Finally, when they arrive there, their ears, eyes, and skins will testify against them regarding what they did (in the world).’Hadith: Anas b. Malik (r) says: We were in the presence of the Messenger of Allah (pbuh); he smiled. Then he asked: ‘Do you know why I am laughing?’We said: ‘Allah and His Messenger know best.’He said: ‘I smiled because of the servant's address to his Lord. He says: 'O my Lord! Did You not forbid me from oppression?' The Supreme Lord says: 'Yes.' This time the servant says: 'I do not accept any witness against me except one from myself.' Thereupon, Allah the Almighty says: 'Today, yourself is sufficient as a witness against you. And the Kiraman Katibin angels are sufficient as witnesses.'‘Our Master continued: ‘Allah seals the person's mouth and this time his organs are asked to speak. The organs tell what they have done. Then He releases him to speak. The servant says: 'Be away from me, be away from me. I was struggling for you.'‘(From Muslim Zuhd 17; O. CELIK, 4/399)

 

(21). ‘(The pagans, disbelievers, and rebels) will say to their skins: 'Why did you testify against us?' (Their skins) will say: 'Allah, who makes everything speak, made us speak (too). He is the one who created you first. (Now) you are being returned to Him again.'‘From this, it is understood that not only the organs of man but everything will testify to what he did. The same issue is explained in Surah Zilzal as follows: ‘When the earth brings out its burdens and man says 'what is wrong with it', that day the earth will tell its news. Because your Lord has revealed to it.’That is, it tells whatever the human being has done on it. Because Allah has commanded it so. (MAWDUDI, 5/181)

 

Hadith: Ibn Abi Hatim narrates... Ibn Abbas (r) said to Ibn al-Azraq: On the Day of Judgment, such a time will come upon people that they will not be able to speak, offer excuses, or say words. This will continue like this until they are given permission in this regard. Then they are given permission. This time they litigate; the one who associates partners with Allah the Almighty denies his shirk and there too, in the presence of Allah, they swear as they swore to you while in the world. When they deny in this way, Allah the Almighty sends witnesses against them from themselves. Their skins, eyes, hands, feet; and He seals their mouths. Later, mouths are opened to these organs and these mouths litigate with the organs and say: ‘Allah, who makes everything speak, made us speak too. He is the one who created you initially and you are being returned to Him.’(verse 21) Thereupon, the evidence acknowledges after the denial. (S. HAWWA, 13/89)

 

(22). ‘You were not (doing the evils while) hiding yourselves (from the people) thinking that your ears and skins would testify against you. On the contrary, you thought that Allah would not know much of what you did.’Nasafi says: ‘When you committed immoralities, you were covering yourselves by seeking refuge behind walls and curtains; but this covering of yours was not out of fear that your organs would testify against you. You did not know that they would testify against you. On the contrary, you were essentially denying resurrection after death and seeing the rewards of deeds.’(S. HAWWA, 13/56)

 

Hadith: Regarding the part of the 22nd verse meaning ‘...moreover, you were assuming that Allah did not know much of what you did,’which expresses the pagans' understanding of Allah, they convey the following information from Abdullah b. Mas'ud: ‘Once I was standing holding onto the cover of the Kaaba. Three people came, one from Beni Saqif and two from Quraysh, or one from Quraysh and two from Beni Saqif. These people had much flesh on their bellies but little knowledge in their minds. They said words I had not heard until that day. One said: 'What do you say, does Allah hear our talk?' The other said, 'If we raise our voices He hears, if we do not raise them He does not hear,' and the third said, 'In my opinion, if He hears us speaking openly, He also hears our secret conversations.' I told these conversations to our Prophet (pbuh); thereupon these 22-23rd verses of Surah Fussilat were revealed.’(Bukhari Tafsir 41/2; Muslim Munafiqun 5; O. CELIK, 4/400; QUR’AN WAY, 4/701)

 

(23). ‘This is your (bad) assumption that you entertained about your Lord that has ruined you. Because of this, you became among the losers.’This assumption is the bad assumption about Allah which is wrong and destructive. They said that assumption is of two kinds. One is saving and one is destructive. (Hadith Qudsi) One should not misunderstand the meaning of the qudsi hadith: ‘I am as My servant thinks of Me.’Prophet Hasan Basri read this verse and said: The deeds of people are according to the assumption they entertain about their Lord. The believer entertains a good assumption about Allah and does good deeds; the disbeliever and hypocrite entertain a bad assumption and do bad deeds. (ELMALILI, 6/553)

 

Regarding the same verse, Qatada stated that two types of assumptions are mentioned in the Qur'an: one is ‘saving assumption’and the other is ‘destroying assumption.’The concept of ‘assumption’used for the beliefs of those who believe they will meet Allah (Baqara 2/46) and will give account in the afterlife (Haqqa 69/20) are examples of ‘saving assumption,’and the ‘assumption’mentioned in the verses we are handling is an example of ‘destroying assumption.’(QUR’AN WAY, 4/701)

 

Hadith: Imam Ahmad narrates... Jabir (r) said: The Messenger of Allah (pbuh) said: ‘Let whoever among you dies, die definitely entertaining a good assumption about Allah the Almighty. Because the bad assumptions of some people about Allah have destroyed them.’Indeed, Allah the Almighty says: ‘It is this assumption of yours about your Lord that destroyed you and in the end you became among the losers.’(verse 23; S. HAWWA, 13/90)

 

(24). ‘Now if they can endure; the fire is then a dwelling for them. Even if they ask for favor (by offering excuses to their Lord), their excuses will not be accepted anymore.’That is, they will not be able to return to the world, and this request will not be accepted. Ibn Kathir says regarding this verse: ‘That is, whether they are patient in hell or not, it is the same. They cannot escape from there in any way, they cannot go out from there. If they express some excuses and want to be favored, they will not even have excuses to put forward; nor will their mistakes be compensated in any way.’(S. HAWWA, 13/56)

 

(25). ‘We assigned some companions to them and they made enticing to them whatever was before them and behind them.’According to the Sunnatullah, good people become companions with good people, and bad people become companions with bad people. The more a person sinks into evil and deviance, the more bad companions he acquires. Devils become his friends. (see Zukhruf 43/36-39; O. CELIK, 4/401)

 

The expression ‘what is before them’is related to worldly affairs and means: Bad companions made ugly deeds—such as worshipping idols, killing children, consuming another's property, harming people with hand and tongue, gambling, immorality, and committing adultery—seem charming to them; they accustomed them to these works. ‘What is behind them’are subjects that exceed the limits of the senses and belong to the realm of the ghayb, such as the attributes of Allah and the states of the afterlife. (From Ibn Ashur; QUR’AN WAY, 4/702)

 

Some people say ‘so-and-so person is actually good, but his bad companions led him astray.’Such a thought is not correct. Because every person chooses a companion like himself. Even if a bad person becomes friends with a good one, this friendship does not last very long. Since filth attracts flies, bad people only attract the bad to their side. (MAWDUDI, 5/181)

 

‘The punishment became necessary for them as it was for the jinn and humans who passed before them. Certainly, they were the ones who fell into loss.’This explains the reason they deserve the punishment. The pronoun here is for both them and other nations. That is, they are all equal to each other in terms of being in the fire and perishing. As a result of their evils being made enticing to them in this way, they wage war against the Holy Qur'an with every means in their hands. (S. HAWWA, 13/58)

 

41/26-32 THE PUNISHMENT FOR THE ENEMIES OF ALLAH IS THE FIRE

 

Translation

 

26- And those who disbelieve said, ‘Do not listen to this Qur'an (while it is being recited) and make noise against it. Perhaps you will overcome (and prevent it from being heard).’

 

27- We will certainly make those who disbelieve taste a severe punishment, and We will certainly recompense them with the worst of what they used to do.

 

28- That is the recompense of the enemies of Allah—the Fire. For them therein is the home of eternity as recompense for their constant denial of Our signs.

 

29- And those who disbelieved will say (in Hell), ‘Our Lord, show us those who misled us of the jinn and men so we may put them under our feet that they will be among the lowest!’ [cf. 2/165-167]

 

30- (O believers!) Indeed, those who have said, ‘Our Lord is Allah’ and then remained on a right course (steadfast in their duties of servitude)—the angels will descend upon them (at the time of their death or at the place of gathering), saying, ‘Do not fear and do not grieve (for the children and family you left behind), but receive the glad tidings of Paradise, which you were promised.’

 

31-32- (The angels say) ‘We were your allies in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request [as] accommodation from a [Lord who is] Forgiving and Merciful.’

 

Commentary

 

(26). ‘Those who disbelieve said: 'Do not listen to this Qur'an and make noise against it. Perhaps you will overcome (and prevent its hearing).'‘By using all methods of distraction such as rejection, denial, refusal, criticism, whistling, clapping, and singing, along with not listening or paying attention to those who recite the Holy Qur'an, convey it, and invite to it, you might overcome its recitation. (S. HAWWA, 13/58)

 

Making noise so that no one could hear the Messenger of Allah (pbuh) when he began to speak was a tactic of the disbelievers. They knew that the Qur'an was an effective discourse and that the one conveying it possessed a sublime personality and an impressive oratorical talent; therefore, they knew listeners would definitely come under its influence. To prevent this, they made a decision not to listen to what Prophet Muhammad (pbuh) said and to prevent others from listening as well. (MAWDUDI, 5/183)

                   

The pagans, deniers, and hypocrites of that day would create a commotion while the Qur'an was being recited to prevent the hearing of its commands and wisdom, to drown out the voice of divine propagation, and to set an agenda with certain accusatory rhetoric. Today, the world of disbelief and its supporters, using imperialist methods, strive to immerse Muslims in various games and entertainment, to drown them in noise, and thus to make them insensitive and emotionless toward the Qur'an and its rulings, aiming to push the Qur'an out of daily life. Their work becomes even easier in countries with Muslim populations through cadres that have entered their orbit. Against this, Muslims must continue on their path without yielding, just like the Companions. (H. T. FEYIZLI, 1/478)

 

(27). ‘Therefore, We will certainly make those who disbelieve taste a severe punishment and We will certainly recompense them with the worst of what they used to do.’The ‘severe punishment’ in the 27th verse has been interpreted as the defeats the pagans would suffer against Muslims, and the ‘punishment equivalent to the worst of what they did’ as the punishment of the Hereafter. (Ibn Atiyye). This last expression has been explained in two ways: (1) Since the worst of what they did was associating partners with Allah, their punishment will be of corresponding weight; (2) Although they might have some good deeds, because they did not believe, their goodness will not be taken into account in the Hereafter, and they will be judged and punished according to their evils. (From Shawkani; QUR’AN WAY, 4/704)

 

(28). ‘That is the recompense of the enemies of Allah—the Fire. For them therein is the home of eternity as recompense for their denial of Our signs.’This is a severe threat to all deniers. It is also a warning to those who do not reflect and feel humility while the Qur'an is being recited. Because Allah commanded His believing servants to be silent and listen when the Qur'an is recited, saying: ‘When the Qur'an is recited, listen to it and be silent so that you may receive mercy.’ (A'raf 7/204; From V. ZUHAYLİ; N. YASDIMAN, 8/631)

 

(29). ‘Those who disbelieved will say (in Hell): 'Our Lord! Show us those who misled us from the jinn and humans, let us put them under our feet so they may be among the lowest!'‘That is, in the world, they acted according to the signals of their leaders, guides, and the devils who misled them. On the Day of Judgment, if they can get hold of them, they will want to put them under their feet because they caused them to fall into Hell. (MAWDUDI, 5/183)

 

In Surah Al-An'am (6/112), the Qur'an speaks of two types of beings as ‘misleading powers’ and mentions them as ‘devils among jinn and humans’; and in Surah An-Nas (114/4-6), it points out that within these same types of beings, there are two sources of evil that whisper into the hearts of people (inciting negative or false feelings and thoughts). Thus, because a person is led away from the right path and diverted to the path of disbelief and sin—externally by the misleading influences of bad people of his own kind and internally by the deceptions of invisible powers called devils—he will make the request to Almighty Allah mentioned in the verse in the Hereafter. (QUR’AN WAY, 4/705)

 

‘...let us put them under our feet so they may be among the lowest.’However, this word they say there will be of no use. For this reason, we see that no answer is given to these calls of theirs in the subsequent commands. (S. HAWWA, 13/59)

 

(30). ‘(O believers!) Indeed, those who have said, 'Our Lord is Allah' and then remained on a right course—the angels will descend upon them (at the time of death), saying: do not fear, do not grieve, and receive the glad tidings of Paradise which you were promised.’Here, two important characteristics of the believers upon whom the angels descend are mentioned: (1) First, Faith: They say, ‘Our Lord is Allah.’ That is, they recognize Allah, accept that He has no partner or equal. They keep Him pure and remote from all deficient attributes and partners. Furthermore, they believe in all the principles of faith required by recognizing Allah as Lord. (2) Second, Steadfastness (Istiqamah): While they continue in the acknowledgment of Allah's Lordship and His Oneness, and never mix their pure monotheistic faith with shirk, they also show extraordinary care in fulfilling Allah's commands and completely avoiding His prohibitions. (O. CELIK, 4/403, 404)

 

‘Istakamu / those believers who are upright.’Istiqamah, in the dictionary, means being straight and moderate; in religious language, it means entering the right path, complying with Islam, fulfilling justice, doing the things that are obedience and avoiding the things that are rebellion, keeping one's promise and not deviating from the truth, and acting in accordance with the Qur'an and Sunnah in one's belief, words, work, actions, and behaviors. (I. KARAGOZ, 6/664)

 

As narrated from Abu Bakr as-Siddiq (r), he said: ‘They are upright in their actions as they are upright in their words.’ According to another narration from him, he read this verse and asked: ‘What do you say about this verse?’ Those present said: ‘The intent is those who do not commit sins.’ He replied: ‘You interpreted the matter according to its most difficult form.’ When asked, ‘What do you say?’, he gave this answer: ‘It means those who have never returned to the worship of idols.’ Umar (r) said: ‘They do not go randomly to the right and left like foxes; that is, they do not act with hypocrisy.’ Osman (r) said: ‘(The intent of their going straight) is that they perform their deeds with sincerity.’ Ali (r) said: ‘It means the one who performs the obligatory duties (fard).’ (S. HAWWA, 13/90, 91)

 

Hadith: Imam Ahmad narrates. According to the narration of Abdullah b. Sufyan from his father, a man said: ‘O Messenger of Allah, command me regarding a matter of Islam such that I may not ask anyone else about this matter after you.’ The Prophet (pbuh) said: ‘Believe in Allah, and then be upright.’ I asked: ‘What should I protect?’, and he pointed to his tongue. (Tirmidhi Zuhd 61, Muslim Iman 62, Ibn Majah Fiten 12; S. HAWWA, 13/92)

 

The angels in the expression ‘The angels descend upon those who then walk on the straight path’help them in their religious and worldly affairs, providing a relief and expansion to their hearts through inspiration, and removing fear and sorrow from them. Similarly, bad companions corrupt them by adorning and making ugly deeds seem beautiful. These angels also come to the believers at the time of death and give glad tidings of Paradise. Again, angels descend in the grave and at the time they are resurrected and rise from the grave to go to the field of Arasat, the place of gathering, and say: ‘Do not fear, do not grieve.’ Do not fear what you have sent forward to the Hereafter, for you will not encounter anything unpleasant. (I. H. BURSEVI, 18/88, 89)

 

Hadith: Those two angels (Munkar and Nakir) ask a believing person: ‘Who is your Lord?’, and that person answers: ‘My Lord is Allah.’ The angels ask: ‘Who is the Prophet sent to you?’, and he answers: ‘Allah's Prophet Muhammad.’ The angels ask: ‘What is your deed?’, and he answers: ‘I read Allah's book, believed in it, and confirmed it.’ (Ahmad b. Hanbel, Musnad). This hadith also shows that every person buried in the grave is first questioned here. Therefore, there is punishment in the grave. (M. DEMIRCI, 3/64)

 

The Holy Qur'an reports that angels will also be with people during the resurrection. It is said that following Israfil (as) blowing the trumpet for the second time (Yasin 36/51), the graves will be opened (Infitar 82/4). Allah will resurrect people again, bringing them out of the earth like growing grass from the soil (Nuh 71/17-18), so all people will stand up and rise from their graves (Adiyat 100/9-11). Then ‘Everyone comes with two angels, one acting as a guard and the other as a witness.’ (Qaf 50/21). ‘Paradise will be brought near to the righteous, it will not be far.’ (Qaf 50/31). ‘(And it will be said to them) Enter it in peace. This is the Day of Eternal Life.’ (Qaf 50/34). All these verses show us that angels will come to a person not only at the moment of death but also in the grave and while going to the presence of Allah after being resurrected; they will act kindly and gently toward believers, and very harshly toward deniers and sinners. (M. DEMIRCI, 3/64)

 

(31, 32). ‘We were your allies in the worldly life and (are so) in the Hereafter.’Ibn Kathir says: ‘That is, at the time of death, the angels will say to the believers: We were your protectors while in the worldly life, meaning those who were with you and did not leave your side. We were straightening your steps, giving you success, and protecting you by Allah's command. We will be with you in this way in the Hereafter too. We will comfort you in your loneliness in the grave and your terror at the moment of the blowing of the Trumpet. On the day of resurrection after death, on the day of account, we will give you security, help you cross the Sirat, and convey you to the Paradises of Na'im.’(S. HAWWA, 13/61)

 

‘(The angels say) 'As an accommodation from the One who is All-Forgiving and All-Merciful, whatever your souls desire (every kind of blessing that souls crave, with which eyes will be brightened, which you long for and choose) is yours there, and whatever you request is there for you.'‘That is, whatever you want, you will find immediately and it will be ready with you as you have chosen. (S. HAWWA, 13/61)

 

‘As a treat from Allah who is Ghafur and Rahim.’The same commentator (Razi) reminds us that the word ‘nuzul’in the text we translated as ‘treat’or ‘accommodation’ is used specifically for the treat given to a guest, and points out that just as a generous host offers his guest the most valuable of the things he possesses, Allah the Almighty will offer His most beautiful blessings to His believing servants whom He has accepted into His Paradise. (QUR’AN WAY, 4/708)

 

41/33-36 WHOSE WORD IS BETTER?

 

Translation

 

33- And who is better in speech than one who invites to Allah (for worship and obedience) and does righteous (rewardable) deeds and says, ‘Indeed, I am of the Muslims’?

 

34- And not equal are the good deed and the bad. Repel [evil] (O believer!) by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted / close friend. [cf. 26/101]

 

35- But none is granted it (this quality of preventing evil with good) except those who are patient, and none is granted it except one having a great portion (of reward).

 

36- And if there comes to you from Satan an evil suggestion (and whispering), then seek refuge in Allah. Indeed, He is the Hearing, the Knowing. [see 7/200, 23/97-98]

 

Commentary

 

(33). ‘Who is better in speech than one who invites to Allah, does 'righteous deeds and movements,' and says, 'Indeed, I am of the Muslims'?’What is meant by ‘inviting to Allah’ is to invite to the belief in monotheism and obedience to Allah. (Shawkani). Some commentators have stated that specifically the Prophet is praised here. Although it has been said that those praised are the muezzins, this view is not accurate since the practice of the adhan began during the Medina period. Since the Prophet is the first Muslim to invite to Allah and perform good deeds in accordance with Allah's will, it is certain that the praise in the verse primarily concerns him; however, it must be accepted that the verse encompasses every Muslim who follows the path of the Messenger of Allah and possesses the same qualities. (QUR’AN WAY, 4/708)

 

(Therefore) inviting to Allah means inviting to monotheism and obedience to Him, the result of which leads to inviting to meet Allah. In short, inviting to Allah is the most beautiful word, but it is conditional on two things: (1) One: that invitation should not consist of dry words, the person's situation should not contradict his words, and he should have righteous deeds along with his words. That is, he must first correct himself, be moralized with divine morality, and invite by working in a way that his own actions witness his words, being worthy of the invitation; acting upon insight and grasping the sword when necessary is part of this righteous deed. (2) The other is Islam. The inviter must be from the Muslims and must be among the sincere Muslims who ‘say our Lord is Allah and then go with steadfastness,’ without mixing any shirk into his invitation. When there is no Islam, there is no complete correctness in deeds, and it does not count as an invitation to Allah. (ELMALILI, 6/560)

 

Every kind of deed that a believer does sincerely with a good intention, which is obedience to Allah and His Messenger and is in accordance with Islam and common sense, is a righteous deed (amal-i salih). This deed may be directed toward the believer himself, his family, society, other living beings, and the environment. Therefore, fundamental acts of worship such as prayer, fasting, and zakat; work done to provide sustenance for oneself and those one is obliged to care for through legitimate ways; studies conducted regarding the education and teaching of children; ongoing charities (sadaka-i jariya) such as building mosques, bridges, hospitals, and almshouses; and all kinds of good, beautiful, and beneficial activities such as planting trees, creating green spaces, building fountains, and keeping the environment clean are included in the concept of righteous deeds. (I. KARAGOZ, 6/668)

 

Hadith: ‘O believers! If any of you sees a 'munker' (words, actions, and behaviors that Islam does not approve of, the commission of a forbidden act), let him change it immediately with his hand. If he is not strong enough (to change it with his hand), let him change it with his tongue. If he is not strong enough (to change it with his tongue), let him change it with his heart (let him not approve of the evil, let him protest it). This last situation is the weakest of faith (of the deeds required by faith).’ (Muslim Iman 78; I. KARAGOZ, 6/669)

 

(34). ‘Goodness(es) are not equal, nor are evil(s).’Good and evil are not the same in the sight of Allah either. Because Allah has commanded good, forbidden evil, and promised reward to those who do good and punishment to those who do evil. On the other hand, Allah declares that He will give rewards for good deeds and kindnesses from ten times up to seven hundred times (2/261), but He will only requite bad deeds and evils with their like. (6/160; I. KARAGOZ, 6/670)

 

‘Repel (evil) with that which is best. Then (you will see that) the one with whom there was enmity between you becomes as if he were a close / devoted friend.’Razi, taking the context of the verse into account, states that the good and evil here specifically include these meanings: What is meant by good is the Messenger of Allah inviting people to the true religion, his patience against the insolent behavior of the deniers, his not pursuing revenge, and his not responding to evil with evil. What is meant by evil is the base behavior displayed by the pagans with expressions such as ‘Our hearts are closed to what you call us to’ (verse 5) and ‘Do not listen to this Qur'an, make noise while it is being read’ (verse 26). (QUR’AN WAY, 4/708, 709)

 

Ibn Abbas (r) made the following explanation: ‘The 'best way' expressed in the 34th verse means to be patient when angry and to forgive when exposed to evil. If people achieve this, Allah protects them, and their enemies bow before them and become like a devoted friend.’(From Bukhari Tafsir 41/1; O. CELIK, 4/407)

 

As our Supreme Lord clearly states, of course, good and evil are not the same. Goodness gives positive energy to hearts; evil extinguishes the light of the heart and removes its strength. Goodness and honesty are a spiritual elixir that conquers hearts. There are many types of goodness. Forgiving the evils done to us is a goodness. While forgiving the evil, being able to also do a favor to that person who did the evil is a superior goodness. (O. CELIK, 4/407, 408)

 

Furthermore, beyond forgiving mistakes and faults, being able to respond even to evil with goodness and even being able to pray for the reform and guidance of someone from whom one has seen evil was the prominent feature of the Messenger of Allah (pbuh). His not cursing those who stoned him in Taif and those who broke his blessed teeth and wounded his face in Uhud, but rather praying for their guidance, is a sufficient example of this. (O. CELIK, 4/408)

 

It is understood from the practices of the Prophet himself that the advice of the Holy Qur'an such as forgiving and responding to evil with good concerns the violation of individual rights and does not cover public rights. (e.g., see Bukhari Manaqib 32, Hudud 10, 12; Muslim Hudud 8, 9; Fadail 77); the views and practices of later Muslim state and legal figures have also been in this direction. (QUR’AN WAY, 4/710)

 

Hadith: ‘Concern yourself with the one who cuts off relations with you; be in communication and contact. Forgive the one who treats you unjustly. Do good to the one who does evil to you.’ (From Ahmad b. Hanbel no. 16999; I. H. BURSEVI, 18/107)

 

Hadith: The Messenger of Allah (pbuh) said one day: ‘Is any one of you unable to be like Abu Damdam?’ The companions there asked: ‘Who is Abu Damdam?’ The Messenger of Allah replied: ‘He belonged to one of the nations before you. He used to say, 'I waive my rights for those who insult me and backbite me by wagging their tongues.'‘ (From Abu Dawud Adab 36, No. 4887; O. CELIK, 4/409)

 

(35). ‘N<