CHAPTER 10: YUNUS (JONAH)

It was revealed during the Meccan period. It consists of 109 verses. It has been narrated that verses 40, 94, and 95 of the surah were revealed during the Medinan period. The surah took this name due to the reference in verse 98 to Prophet Yunus (Jonah) and his people.

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

10/1-2 IS IT STRANGE?

Translation

1- Alif, Lam, Ra. These are the verses of the Book full of wisdom.

2- Has it become a matter of wonder for the people that We have revealed to a man from among them, saying: "Warn the people (against the punishment of Allah) and give glad tidings to those who believe that there are high ranks and positions for them in the presence of their Lord!"? Yet the disbelievers said (when the Prophet recited the verses to them): "This is surely an evident sorcerer." [cf. 7/69; 38/4]

Commentary

Is it strange to people that We revealed to a man from among them, "Warn the people and give glad tidings to the believers that they have a (high) rank of truth in the presence of their Lord"? (2). Nasafi says: It is a matter of amazement to them (the Arabs or the disbelievers among them) that Allah could find no one else to send as a Messenger to people except the orphan of Abu Talib! (S. HAWWA, 6/358)

Kadam-i Sidq (Rank of Truth): This is a special expression referring to the closeness of our Prophet (pbuh) in the presence of Allah, the station of intercession (shafa'ah), and his being a proof and leader for the righteous (muttaqin) to enter the station of truth in the heavens (1-2). Kadam-i Sidq: It means to go forward, to possess a high rank. It is used as a trope (Majaz al-Mursal) for advancing forward. (...) The purpose of such words regarding their advancement is that they will enter Paradise early. Hadith: For the Prophet (pbuh) said: "We are the last (to come in this world), but we will be the foremost on the Day of Resurrection." (1-2). (ELMALILI, 4/441; S. HAWWA, 6/358, 359)

10/3-6 ALLAH IS YOUR LORD

Translation

3- Surely your Lord is Allah, who created the heavens and the earth in six days (six periods) and then established His command over the Throne, regulating every affair. No intercessor can plead with Him except by His leave. This is Allah, your Lord. So worship Him (as is His right). Will you not then take heed?

4- To Him is the return of all of you as a true promise from Allah. Indeed, He originates the creation and then repeats it (resurrects them) to reward those who believe and do righteous deeds with justice. As for those who disbelieve, there will be for them a drink of boiling water and a painful punishment because of their disbelief. [cf. 70/22-35] 5- He is the One who made the sun a radiant light and the moon a (shining) nur (light); and ordained for it phases (stations and stops) so that you might know the number of years and the account (of time). Allah did not create all these except in truth (for a purpose). He explains the verses in detail for a people who know. [cf. 36/38-39] 6- Indeed, in the alternation of the night and the day (lengthening and shortening), and in what Allah has created in the heavens and the earth, there are surely signs (lessons) for a people who fear Allah and desire to live in accordance with His command. [cf. 3/190]

Commentary

(3) "Surely your Lord is (that) Allah who created the heavens and the earth in six days." Whatever these six days may be, it is one of the matters of the ghayb (unseen) known only to Almighty Allah, about which no information should be taken from any source other than Him. We should be content with what is reported to us and not exceed these boundaries. The purpose of mentioning these six days here is to draw attention to the wisdom of planning, administration, and order that prevails over this universe from beginning to end. (S. KUTUB, 5/475)

"Then He established Himself over the Throne." Ibn Kathir states that the Throne is the greatest of created things and the ceiling of all creation. The Throne is a creature of the ghayb; it is fard (obligatory) to believe in it. We cannot go into detailed explanations on the subject. (S. HAWWA, 6/360)

He took under His command the entire dominion of the universe; He began to exercise His judgment and sovereignty over everything created (atoms, spheres, bodies, souls, force, energy, power, sultanate) of all of them. (ELMALILI, 4/444)

The word "then" (thumma) mentioned in this verse does not express the passage of time. It expresses a spiritual distance. No effect of time can be mentioned here. It is impossible to speak of any state or situation of Almighty Allah that occurred later when it did not exist before. Almighty Allah is transcendent (munazzah) from events and changes related to place and time. Therefore, we can say with certainty that the concept of "then" here is in the sense of spiritual distance. (S. KUTUB, 5/476)

"He regulates (manages)." From His Throne to His earth, He regulates, manages, and directs all the affairs of the universe, whether partial or universal. He holds the sovereignty of everything in His hand. (ELMALILI, 4/444)

"No one can intercede except by His leave." That is, only if He allows, if permission comes from Him, can an intercessor be found. Those who are permitted to intercede will only be able to intercede for those worthy of intercession, and the first condition of this merit is faith (iman). (ELMALILI, 4/445)

Allah Ta'ala will give permission for intercession to some of His servants, especially the Prophet (pbuh) and other prophets, in the hereafter. (QUR’AN WAY, 3/83)

In the verse, it is stated that our Lord is Allah. For there have been many Pharaohs and kings who established dominance over people, claimed lordship by excluding Allah, and made people submit to their own orders. For this reason, Allah declares that He is the Lord and commands worship to Himself. Those who attain salvation will be those who fulfill their servitude with Allah as their Lord. [cf. 41/30; 46/13] (H. T. FEYIZLI, 1/207)

(3) "Worship Him." That is, knowing His oneness and uniqueness, recognizing Him as the true deity, and glorifying Him, worship Him alone. Let alone figures and forms made of stone and wood, do not associate any angel or prophet as a partner to Him; believe in the verses of revelation He has sent down and follow the rulings of His verses. (ELMALILI, 4/445)

Almighty Allah created humans only to worship Him (51/56) and sent prophets to command them to worship Him (16/36, 21/25). Believing and doing righteous deeds, performing fard (obligatory), wajib (necessary), and sunnah duties, and abandoning haram (forbidden) and makruh (disliked) acts constitute worshipping Allah. (I. KARAGOZ, 3/278)

"Will you not then take heed?" The question sentence is in the sense of "think and take heed." "Tadhakkur" means to mention, remember, and think. After Almighty Allah informs that He created the heavens and the earth, that all dominion and sovereignty belong to Him, that He manages the realm of existence, and that intercession is only with His permission, His invitation to think and take heed expresses that it must be known that there can be no creator other than Allah. (I. KARAGOZ, 3/278, 279)

Since all sovereignty belongs to Allah, man must submit to His commands, follow His path, and recognize neither the sovereignty of his own soul nor the sovereignty of another over His sovereignty. (MAWDUDI, 2/287)

(4) "The return of all of you is only to Him. It is the promise given by Allah as a truth." Faith in Allah also requires faith in the Day of Judgment. One who knows Allah also believes in the Day of Judgment. A person who knows the knowledge and power of Almighty Allah does not find it strange to be resurrected and held accountable after death. The main disease of our age is being heedless of Allah and the Day of Judgment. (S. HAWWA, 6/363, 364)

In many verses in the Qur'an, it is stated that disbelievers are the people of Hell and will be punished in different ways (56/42-43). In this verse, it is stated that due to their denial, there is a drink of boiling water and a painful punishment for the disbelievers. (I. KARAGOZ, 3/280, 281)

(5) "It is He who ordained for it phases (stations) so that you might know the number of years and the account (of time)." Through the sun and the moon, you know the calculation of durations and times. Through the sun, the solar year is known, and through the moon, the lunar year is known. (S. HAWWA, 6/364)

"The number of years and" the calculation of the times of the months, days, nights, and hours that ensure the order of your religion and your world "It is He who ordained for it phases so that you might know." (I. H. BURSEVI, 8/34)

The creation of the sun and the moon is with truth, that is, for a wisdom and purpose. They were not created haphazardly or as a game (3/190, 44/38). Almighty Allah created them with truth and wisdom. (I. KARAGOZ, 3/283)

(6) "In the alternation of the night and the day." In the alternation of each following the other, or in the changes in their colors and durations, "there are many signs for a God-fearing people in what Allah has created in the heavens and the earth." In the creatures of the heaven and earth, there are signs that indicate His power for a community that fears Allah's punishment. (S. HAWWA, 6/365)

"And in what Allah has created in the heavens and the earth," in the celestial bodies, their movement, gravity, and the riches of our world, down to the smallest atom, there are signs for a community that fears. (ELMALILI, 4/450)

10/7-10 PEOPLE OF THE FIRE – PEOPLE OF PARADISE

Translation

7-8- As for those who do not expect to meet Us, who are pleased and satisfied with the life of this world, and those who are heedless of Our verses; their abode will be the Fire because of what they used to earn (their sins).

9- Indeed, those who believe and do righteous deeds—their Lord will guide them to His gardens of delight, beneath which rivers flow, because of their faith.

10- Their prayer therein will be: “Subhanakallahumma” (O Allah! We remember You and exalt You from every deficiency), their greeting therein will be: “Salam” (Peace), and the conclusion of their prayer will be: “Alhamdu lillahi Rabbil-alamin” (All praise is due to Allah, the Lord of the Worlds). [cf. 13/23-24; 33/44; 36/58; 56/25-26]

Commentary

(7) “(As for those who) do not expect to meet Us (in the hereafter), who are pleased and satisfied (only) with the life of this world, and those who are heedless of Our verses; their abode will be the Fire because of what they used to earn (their sins).” These types of people are world-worshippers and materialists. They do not feel responsibility toward Allah, do not believe in the hereafter, live according to their whims and desires, and in their own minds, they do whatever their interests require. These are also called “Dahriyyun” (Materialists). [cf. 6/29-30; 7/51; 23/37-42; 45/24; 64/7] (H. T. FEYIZLI, 1/208)

(10) “Their prayer therein (meaning their prayer in Paradise) is: ‘You are free from all deficiency, O Allah...’” “Their greeting therein is peace.” That is, they greet one another by saying “peace” (salam). Or this is the greeting that the angels will give them, or it is the way Allah will greet them.

“And the conclusion of their prayer is: ‘Praise be to Allah, Lord of the Worlds’.” According to Nasafi, it is said that the beginning of their words is glorification (tasbih) and the end is praise (tahmid). They begin their words by exalting and glorifying Allah and end with gratitude and praise to Him. Between this beginning and end, they speak as they wish.

Regarding the command “Their prayer therein is: ‘You are transcendent, O Allah’,” I was informed as follows: If a bird passes by them and they desire it, they say “subhanakallahumma.” This is their prayer and request. Immediately, an angel brings them what they desired and gives them a greeting (salam), and they return the angel’s greeting. This is what the command “Their greeting is peace” expresses. After they eat what the angels bring, they pray to their Lord, Allah. (S. HAWWA, 6/367)

10/11-12 THE NATURE OF HUMANITY

Translation

11- If Allah were to hasten for people the evil [they invoke] as they hasten the good, their term would surely have been ended for them. But We leave those who do not expect to meet Us to wander blindly in their transgression/rebellion. [cf. 2/15; 8/32]

12- When an affliction touches a human, he calls upon Us [in every state], whether lying on his side, sitting, or standing. But when We remove his affliction from him, he goes on as if he had never called upon Us for the affliction that touched him (leaving gratitude and obedience). Thus, what the transgressors (who exceed the limits) used to do is made fair-seeming (attractive) to them. [cf. 11/10-11; 41/50-51]

Commentary

(11) "If Allah were to hasten for people the evil as they hasten the good, their terms would have been ended immediately." Some of the pagans had prayed against themselves, saying, "O Allah! If this Qur'an is the truth from You, then rain down upon us stones from the sky or bring us a painful punishment." Surah al-Anfal 8/32 was revealed regarding this. (H. DONDUREN, 1/363)

A punishment that would uproot and destroy them was not sent upon them, as had happened to previous nations who denied the messages of the prophets. Because Almighty Allah knew that most of them would eventually enter the religion of Islam and spread it across the earth. Indeed, this took place after the conquest of Mecca. However, they did not know that the matter would end this way; they were challenging Him without knowing. They were unaware of the true goodness Allah willed for them. (S. KUTUB, 5/485)

Hadith: Narrated by Jabir (ra), the Messenger of Allah said: "Do not pray against yourselves, do not pray against your children, and do not pray against your wealth; for you might coincide with a moment in which Allah grants whatever He is asked." (From the Musnad of al-Bazzar, S. HAWWA, 6/369)

(12) "But when We remove his affliction from him, he goes on as if he had never called upon Us for the affliction that touched him (leaving gratitude and obedience and diving back into sins)." In the noble verse, those who abandon prayer in times of ease and resort to invoking evil in times of distress are criticized. What befits a perfect believer is to supplicate and cry out to his Almighty Lord both in times of ease and in times of distress. Such an approach is more promising for the acceptance of the prayer. (S. HAWWA, 6/372)

Hadith: "Whoever desires that Almighty Allah should answer his prayer during times of hardship and grief, let him pray much during times of prosperity." (From Tirmidhi, S. HAWWA, 6/372)

10/13-14 TO SEE HOW YOU WILL ACT

Translation

13- And certainly, We destroyed the generations before you when they did wrong while their messengers had come to them with clear proofs (and miracles), and they were not going to believe. Thus do We recompense the community of criminals.

14- Then We made you successors (dominant) in the land after them so that We may see how you will act.

Commentary

(13) "And certainly, We destroyed many generations before you because they did wrong." Wrongdoing (zulm), in the sense of violating the balance, exceeding the limits, and associating partners with Allah (shirk), dragged them into disaster. This was their end. The polytheist Arabs could see with their own eyes the remains of the people of ‘Ad, Thamud, and Lut in the regions where they had lived in the Arabian Peninsula. (S. KUTUB, 5/487)

(14) "So that We may see how you will act." That is, the wisdom behind appointing you as successors and bringing you into the world after the destruction of many eras is not for your amusement, but for the efforts, endeavors, activities, and works you put forth with your own will. As indicated in the verse, "to test you as to which of you is best in deed" (Al-Mulk 67/2), your responsibility is to work toward the most beautiful deeds. The greatest purpose you should observe in your work is to beautify the action. Because the beauty arising from your actions will be presented to Allah’s sight, and when it wins His appreciation and approval, the "gardens of delight" will be granted by His command in return for those beautiful deeds, and eternal happiness will be offered to you. Because of this, for the "Muhsinun" (those who do good and try to do it in the best way), the promise "For those who do good is the best reward and even more" (Yunus 10/26) will thus be fulfilled, as will be seen in later verses. (ELMALILI, 4/456)

"Allah's testing" is not in the sense of knowing through experience. This is a metaphor (isti'arah) for the "process of trial." For Allah has no need to know through experience. (I. KARAGOZ 3/294)

10/15-17 THOSE WHO DO NOT EXPECT TO MEET US

Translation

15- When Our verses are recited to them as clear proofs, those who do not expect to meet Us (in the hereafter) said (to the Prophet): "Either bring a Qur'an other than this or change it (the parts we do not like)." (O My Prophet!) Say: "It is not possible for me to change it of my own accord. I only follow what is revealed to me (and notify you of it). Indeed, if I were to disobey my Lord, I fear the punishment of a Great Day."

16- (O My Prophet!) Say: "If Allah had willed, I would not have recited it to you (He would not have revealed the Qur'an to me), nor would He have made it known to you. (Know that) I have lived among you for a lifetime before this (without knowing how to read or write). Do you not then use your reason (to realize I could not have made this up)?"

17- Who is more unjust than one who invents a lie against Allah or denies His verses? Surely the criminals (the unjust, the disbelievers, and the pagans) will not attain success/salvation.

Commentary

(15) "They said, 'Bring a Qur'an other than this or change it.' Say, 'I cannot change it of my own accord'." Such a thing is not permissible for me. That is, this matter is not left to me. I am only a servant who obeys the command. I am a Messenger who conveys to you what I have received from Allah.

"I only follow what is revealed to me." Without any addition or subtraction, I only follow what Allah has revealed to me. Because what I bring to you is from Allah. I do not invent it of my own accord, such that changing it would be an option. (S. HAWWA, 6/374)

Our Prophet (pbuh) personally applied the rulings of the Qur'an, and in this way, he both conveyed the rulings of the Qur'an, taught them by practicing them, and served as an example. In many verses in the Qur'an, Almighty Allah commanded both our Prophet and, in his person, all believers to implement the rulings of the Qur'an: "(O My Prophet!) So hold fast to that which is revealed to you" (43/43) "Say: I only follow what is revealed to me" (46/9). (I. KARAGOZ, 3/297)

(16) "Say: If Allah had willed, I would not have recited it to you." An unlettered person (Ummi), who has not learned anything from anyone, who has not met or sat with men of science, is reciting a book that overshadows all other books. He brings a word that eclipses all other words and provides superiority in everything. In this book, there are such miracles and conciseness (ijaz) that no one can fully encompass them. "Nor would He have made it known to you." (S. HAWWA, 6/374)

(17) "Who could be more unjust than those who invent a lie against Allah or deny His verses?" Who could be more unjust than those who count the Noble Qur'an as a lie? There is no greater oppressor than those who attempt this. There can be no greater crime or greater injustice than this. (S. HAWWA, 6/375)

To deny the verses or proofs created and revealed by Allah, or to say that they are baseless or a lie, is the most unjust form of slander. For one is the injustice of calling falsehood "the truth," and the other is the injustice of calling the truth "falsehood." Attempting to imitate prophethood or committing polytheism (shirk) belongs to the first type (injustice), while denying the Qur'an and the Prophet belongs to the second type of injustice. (ELMALILI, 4/462)

"Lie" means a fabricated word that has no basis or reality. In its essence, a lie is a crime. "Slander" (iftira) is a more unjust version of a lie, and a lie and slander against Allah is the most unjust of all. Denying the verses of Allah—that is, the lawful (halal) and prohibited (haram), the commands and prohibitions, the principles and rulings of the Qur'an—or saying that the Qur'an is baseless and a lie, constitutes lying, slander, and injustice. Calling falsehood "truth" and calling truth "falsehood" are both forms of injustice. Just as associating partners with Allah is lying, slander, and injustice, claiming prophethood after Prophet Muhammad (pbuh) is also lying, slander, and injustice. (I. KARAGOZ, 3/300, 301)

For a person to attain salvation, they must first be a believer, perform righteous deeds, fulfill obligatory (fard) duties, and avoid prohibited (haram) acts. Being a believer is the prerequisite for attaining salvation (23/1, 2/3-4, 7/157). (I. KARAGOZ, 3/301)

10/18-20 DIFFERENCES AMONG PEOPLE

Translation

18- They (the pagans) worship besides Allah that which causes them no harm nor brings them any benefit, and they say: "These are our intercessors with Allah." Say: "Are you informing Allah of something He does not know in the heavens or on the earth?" Exalted is He and high above what they associate with Him!

19- Mankind was but one single community (attached to the religion of Tawhid), then they fell into difference (deviating into shirk and falsehood). Had it not been for a word that went forth before from your Lord (that judgment is deferred until the Day of Resurrection), the matter would have surely been settled between them regarding those things in which they differed (by sending punishment).

20- They (the pagans) say: "Why is not a miracle sent down to him from his Lord?" Say: "The Unseen (matters of the ghayb) belongs only to Allah; so wait. Indeed, I am with you among those who wait." [cf. 6/4-10; 8/32]

Commentary

(18) "And they say: 'These are our intercessors with Allah'." Although the pagans accept the existence of Allah, they associate others with Him in worship. (S. HAWWA, 6/381)

The entire philosophy of idolatry can be summarized in four forms: (a) Pagans believed that there was a certain spirit from the higher spirits for each climate. Therefore, they were making and erecting idols on their behalf. (b) They were worshipping the stars. They worshipped the idols they erected in the name of those stars. (c) They were inventing some talismans belonging to the idols and believed that there were some mysterious powers in the talismans. (d) They made images of people they considered great and showed respect to and worshipped these icons. (ELMALILI, 4/462, 463)

The people of Mecca, who were the first addressees of our Prophet, recognized a supreme deity named Allah. They accepted that He created them (43/87), the heavens, and the earth; that He sends down rain from the sky and revives the earth with it after its death (29/61, 63); that He brings out the living from the dead and the dead from the living; that He manages the universe (10/31), provides sustenance (34/24), and is the Lord of the Kaaba (106/3). In their troubled and difficult times, they sought refuge in Allah (29/65), but they did not accept the absolute oneness of Allah (38/5). (I. KARAGOZ 3/301, 302)

Idols have no benefit or harm to people. Pagans worshipped idols with the belief that they would bring them closer to Allah (39/8) or out of fear and interest. In the verse, Almighty Allah states that the idols they worship can neither benefit nor harm those who worship them. What benefit can inanimate beings made of stone, marble, mud, wood, and other materials have for a human? This is foolishness and stupidity. (I. KARAGOZ 3/302)

(19) "Mankind was but one single community. Then they fell into difference." According to Ubay b. Ka'b, humanity was initially a "community of guidance," that is, upon a true belief. However, later on, differences of opinion began to emerge among them. Had it not been for a word previously given from your Lord, the judgment would have been given between them on the matter they differed upon, and the matter would have been finished. In accordance with this divine promise, Almighty Allah sent prophets as givers of glad tidings and warners. (From Nasafi, M. DEMİRCI, 1/626)

"Then they fell into difference." Some left the belief of Tawhid and moved to shirk (polytheism); deviations and transgressions began. They went after all kinds of deities and began to differ and fight with each other. (ELMALILI, 4/464)

The "word" in the sentence "Had it not been for a word that went forth from your Lord" refers to the postponement of the punishment of those who disbelieve or rebel until the hereafter. If the punishment of people for their denial and rebellion were given immediately in this world, they would certainly be destroyed (7/34, 10/11, 15/45). The sentence "The matter would have surely been settled between them regarding those things in which they differed" expresses this meaning. What is meant by "the things in which people differed" is their falling into disagreement regarding the true religion. (I. KARAGOZ 3/304, 305)

(20) "They say: 'Why is not a miracle sent down to him from his Lord?'" The Sunnah of Almighty Allah has proceeded as follows: If He were to show those disbelievers the miracles they requested and they then persisted in their disbelief, He would destroy them all together. For He sometimes shows a miracle and sometimes does not; there are infinite wisdoms in all His actions. (S. HAWWA, 6/382)

The greatest miracle of our Prophet is the Qur'an. However, the Meccan pagans could not see the miraculous nature of the Qur'an and wanted him to show concrete miracles. For example, they said, "If only an angel had been sent down to him" (25/7), "If only a treasure had been given to him or he had a garden from which he could eat" (25/8), or "Miracles similar to those given to Moses should have been given to him as well" (28/48); they also made requests such as turning the bottom of Mount Safa into gold and similar demands. (I. KARAGOZ 3/305, 306)

"Say: The Unseen belongs only to Allah. So wait." The Unseen (Gayb) is the realm of Malakut. Verses descend from there by Allah's sending, and miracles appear from there by His manifestation. That realm belongs to Allah. Whenever He wills and however He wills, verses descend from there only by His decree. (I. H. BURSEVI, 8/71)

The Unseen belongs to Allah. What is meant by this is that what will happen in the future is entirely within the will of Allah. Whatever Allah wills happens. "Miracles are only with Allah" (29/50, 51). The Prophet is only a warner; he cannot bring a miracle of his own accord. (17/59, I. KARAGOZ 3/306)

10/21-23 MAN IN PROSPERITY AND ADVERSITY

Translation

21- Whenever We let people taste mercy (abundance) after an affliction (famine) that has touched them, at once they conspire against Our verses (and religion). Say: "Allah is swifter in responding to your schemes." Indeed, Our messengers (angels) record whatever you scheme (and plot).

22- It is He who enables you to travel on land and sea until, when you are in ships and they sail with them in a goodly wind and they rejoice therein, there comes upon them a stormy wind and the waves come upon them from everywhere. When they think they are overwhelmed (and cannot escape), they call upon Allah, making their faith pure for Him alone: "If You should save us from this, we will surely be among the thankful." [cf. 10/12]

23- But when He has saved them, at once they commit injustice (rebellion) upon the earth without right. O mankind, your rebellion is only against yourselves, [for] the enjoyment of worldly life. Then to Us is your return, and We will inform you of what you used to do (at the place of gathering).

Commentary

(21) "Whenever We let people taste mercy after an affliction that has touched them, at once they conspire against Our verses." This verse was revealed regarding the people of Mecca. Indeed, it had not rained in Mecca for seven years, a terrible famine prevailed, and many people and animals perished. Finally, when Allah gave abundant rain, prosperity emerged and people's faces smiled. However, instead of attributing this blessing to Allah, the Meccan pagans perceived it as the grace of the stars and idols and began to mock the verses of the Qur'an again. (H. DONDUREN, 1/364)

(22) "Making their faith pure for Him... they supplicate to Allah." When Ikrimah boarded a ship and a storm caught them, they began to cry out to Almighty Allah and confess His oneness. When he asked, "What is happening?", they replied: "This is such a place that no one but Allah can benefit here." Ikrimah said: "This is the deity that Muhammad is calling us to. Let's go back," and he entered Islam. (...) The apparent meaning of the verse expresses not only that prayer should be made sincerely to Almighty Allah alone, but also that worship must be unique to Him. (S. HAWWA, 6/389)

Those who deny and commit sins, those who oppress people, and those who do not comply with religious rules will suffer the punishment for this themselves in this world and the hereafter. Almighty Allah states: "Whoever disobeys Allah and His Messenger and transgresses His limits, He will put him into the Fire to abide eternally therein." (4/14). "Whoever does a wrong will be recompensed for it." (4/123, I. KARAGOZ 3/311)

(23) "O mankind! Your rebellion is only against yourselves." The Messenger of Allah (pbuh) said: "There are three things that return to their owners: The first is being after evil plots, the second is breaking the covenant, and the third is transgressing the limits." Then the Prophet recited the verses 10/23, 35/43, and 48/10. (From Daylami, S. HAWWA, 6/390)

"...then to Us is your return." Like every living thing, man is mortal (3/185, 29/57). One day, when the time comes, he will die, his body will turn into the earth which is its origin, and his soul will continue to live. By the command of Allah, the Day of Judgment will break with the first blowing of the Trumpet (Sur) by Israfil; all living things except those Allah wills will die. With the second blowing of the trumpet, all people will be resurrected (39/69), gathered at the place of Mahshar, and held accountable. Consequently, believers will enter Paradise and disbelievers will enter Hell. (I. KARAGOZ 3/311, 312)

"...We will inform you of all that you used to do." Almighty Allah has the recording angels write down everything people do—good or bad, reward or sin, justice or oppression, small or large, little or much (50/17-18, 82/10-12). These books written by the angels will be given to people's right and left hands (69/19-25). People will find and see what they did in the world ready in this book (99/7-8). Almighty Allah states: "The record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say: 'Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?'" (18/49, I. KARAGOZ 3/312)

10/24 WORLDLY LIFE

Translation

24- The example of worldly life is but like rain which We have sent down from the sky that the plants of the earth absorb—those from which men and livestock eat—until, when the earth has taken on its adornment and is beautified and its people suppose that they are capable of [reaping] it, there comes to it Our command/decree by night or by day, and We make it as a harvest mown down, as if it had not flourished yesterday. Thus do We explain in detail the verses for a people who give thought. [cf. 10/24; 18/45; 39/21; 57/20]

Commentary

(24) The transience of worldly life. The example of worldly life is like a water We sent down from the sky. It is like a water where a little is beneficial, but much of it destroys. In that respect, just as it is inevitable to take the necessary provision, it is essential to leave the rest. (S. HAWWA, 6/392)

When the Prophet (pbuh) was asked what the "world" (dunya) is, he reportedly said: "Your world is everything that keeps you away from your Lord." (Dawud al-Ta'i has a similar saying, I. H. BURSEVI, 8/89)

Collecting and holding onto wealth destroys a person. Wealth that does not require zakat, staying below the nisab (minimum threshold), is like water that leaves no sediment at the bottom. Wealth in the amount of nisab is like a river that does not allow passage to the other side. A bridge is needed to cross to the other side, and that is zakat. Spending for the sake of Allah (infaq) is required for the maintenance of the bridge. When there is a defect in the bridge, the waves of piled-up goods submerge the bridge under water. The Prophet said, "Zakat is the bridge of Islam." (S. HAWWA, 6/392)

10/25-26 ALLAH CALLS TO THE ABODE OF PEACE

Translation

25- Allah calls (His servants) to the Abode of Peace (to earn His Paradise) and He guides whom He wills (because of their sincere intentions) to a straight path.

26- For those who have done good and performed righteous deeds in the best manner, there is the best (Paradise) and even more (the observation of Allah’s Beauty). Neither dust (stain) nor humiliation will cover their faces. Those are the companions of Paradise; they will abide therein eternally. [cf. 55/60]

Commentary

(25) "Allah calls to the abode of peace (Salam) and guides whom He wills to a straight path." One of the names of Paradise is "Daru’s-Salam." It is given this name because those who enter it attain safety (salamah) from all kinds of disasters and misfortunes. The beginning of Paradise is excellence (ihsan), its middle is pleasure (rida), and its end is reaching the Truth (Al-Haqq). Paradise is also the land of greeting. Because there, Allah greets His servants, the angels greet them, and they constantly greet one another. (cf. Al-Waqi'a 56/25-26, O. CELIK, 2/491)

Allah calls all servants to the abode of peace, but only those who have found guidance can enter. The call of Almighty Allah is general to all people through His Messenger, and He shows this path to everyone. Guidance, however, is a special honor coming from the success and grace of the One who sent that Messenger. (S. HAWWA, 6/393)

The "Abode of Peace" refers to Paradise. Paradise is the land of peace because therein lie safety, well-being, security, peace, blessings, and happiness. Believers in Paradise will be in love, respect, peace, prosperity, and happiness. They will not experience distress, scarcity, illness, evil, disasters, or misfortunes. (I. KARAGOZ 3/314)

The Messenger of Allah (pbuh) explained the "Straight Path" (Sirat al-Mustaqim) with an example: "There is a path; on the two sides of the path are two walls with open doors; over the doors are curtains. At the beginning of the path is a caller, and above him is a second caller: 'Allah invites His servants to the abode of security and peace in every respect and reaches whom He wills to the straight path,' he cries out. The doors on the two sides of the path are the prohibitions set by Allah. One does not violate the prohibitions set by Allah without lifting the curtain. The second caller above the first one is the conscience, which is the preacher of the Lord." (From Tirmidhi and Ahmad b. Hanbel, O. CELIK, 2/492)

(26) "For those who perform righteous deeds, there is always the better and even more." The Messenger of Allah (pbuh) explained "Husna" (the best) as Paradise and "Ziyada" (the more) as seeing Allah as follows: "After the people of Paradise enter Paradise, Allah, the Glorious and Blessed, will say: 'Is there anything more you want Me to give you?' They will say: 'Did You not whiten our faces, did You not put us in Paradise, did You not protect us from the fire of Hell?' Thereupon, Almighty Allah will lift the veil: They will not have been given anything they love more than looking at their Lord, the Almighty and Sublime." According to a narration, the Prophet (pbuh) then recited the verse: "For those who do good and beautiful deeds, there is the most beautiful of rewards and even more that you cannot imagine" (Yunus 10/26). (From Muslim and Tirmidhi, O. CELIK, 2/493)

Hadith: The "better" is Paradise. The "more" is looking at the face of Allah, the Almighty and Sublime. (From Ibn Jarir and Ibn Abi Hatim, S. HAWWA, 6/398)

Hadith: The companion Jarir b. Abdullah (ra) said: While we were with him, the Messenger of Allah (pbuh) looked at the moon when it was full and said: "Surely you will see your Lord just as you see this moon, and you will not be crowded while seeing Allah." (Bukhari, Mawakit 16; Muslim, Iman 81; I. KARAGOZ 3/315, 316)

"Neither blackness, dust, nor stain will touch their faces, nor humiliation, abasement, or scorn." The foreheads of those who believe and do righteous deeds in the best way will be white, and their faces will be pure and bright in every respect (3/107). They will be safe and sound from all kinds of stains and grief that would be annoying, embarrassing, shameful, or humiliating. (I. KARAGOZ 3/316)

10/27 THOSE WHO COMMIT EVIL DEEDS

Translation

27- As for those who have earned evil deeds, the recompense of an evil deed is the like thereof; and humiliation will cover them. They will have no protector against Allah. Their faces will be covered, as it were, with pieces from the darkness of night. Those are the companions of the Fire; they will abide therein eternally. [cf. 42/45; 3/106-107]

Commentary

(27) "The recompense of those who earn evil (sin)." For those who step outside the purpose of Allah’s creation and work toward evils such as polytheism, disbelief, and rebellion, and who acquire bad deeds and ugly habits, the recompense is "the like of the evil they did." That is, unlike good deeds (hasanat), there is no question of an increase here. While more favor (ihsan) is granted for goodness, the principle in sin is to act with justice. (ELMALILI, 4/472)

Humiliation, abasement, and crushed spirits cover those who disbelieve and rebel in the hereafter; they remain within a great humiliation and scorn that surrounds them: "And you will see the disbelievers being exposed to the Fire, humbled from humiliation, looking with a stealthy glance." (42/45). "And never think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare [in horror]." (14/42, I. KARAGOZ 3/318)

10/28-30 PAGANS AND THEIR IDOLS ON JUDGMENT DAY

Translation

28-29- And [mention] the Day We will gather them all together; then We will say to those who associated others with Allah, "Keep to your places, you and your partners." Then We will separate them, and their "partners" will say, "It was not us that you were worshipping (in reality, you were worshipping your own desires). Now, Allah is sufficient as a witness between us and you. We were truly unaware of your worship of us." [cf. 19/82; 28/63; 46/5-6]

30- There, every soul will know what it had put forth before (in the world). And they will all be returned to Allah, their true Master, and the lies they used to invent (their idols) will vanish from them. [cf. 17/13-14]

Commentary

(28) "On that Day (Resurrection), We will gather them all together, then We will say to those who associated partners with Allah: 'Remain in your places, you and your partners'." Your partners: As an annual expenditure budget, the pagans used to set aside a portion of their animals and crops for spending in the name of idols they considered equal to Allah, or even loved and respected more than Allah. This is why they are called "their partners" (6/136). (H. T. FEYIZLI, 1/211)

Allah has power over all things. Just as in the hereafter, the organs of people will speak instead of their tongues (41/20-21), other beings and idols will also speak. For example, the earth will speak on the Day of Resurrection: "That Day, it will report its news." (99/4, I. KARAGOZ 3/320)

One of the reasons behind the idolaters' refusal to listen to the prophets and their persistence in denial is to escape the discipline of the true religion and to live the worldly life according to their own desires. That is, they ostensibly worship idols, but in reality, they worship their own interests and desires. (QUR’AN WAY, 3/96, 97)

10/31-33 DO YOU NOT FEAR?

Translation

31- (O Messenger! To the pagans) say: “Who provides for you from the sky and the earth? Or who has power over (creating) hearing and sight? And who brings the living out of the dead and brings the dead out of the living? And who disposes and manages the affairs (in a certain order)?” They will immediately say: “Allah.” Then say: “Will you not then fear (disobeying His command)?” [cf. 9/31; 3/189]

32- For that is Allah, your true Lord. And what can be beyond the truth except error? So how are you averted (from the Truth)? [cf. 1/4; 2/42]

33- (O My Prophet!) Thus the word of your Lord has come into effect against those who are defiantly disobedient (fasiqun)—that they will not believe. [cf. 39/71]

Commentary

(31) “(O My Messenger!) Say: ‘Who provides for you from the sky and the earth?’” Provisions on the earth... Provisions under the ground... Provisions on the water... Provisions in the depths of the water. There are provisions in the sun’s rays and in the moonlight. It has even been discovered that there are certain medicines and antidotes in smelly, decomposed soil! (S. KUTUB, 5/502)

The provisions that sustain life are related to both celestial and terrestrial conditions. The first celestial conditions that come to mind are rain, sunlight, and heat; no living thing can survive without these. The terrestrial ones are briefly the living and non-living natural assets and the blessings, environment, and conditions that make living there possible. It is Allah, the possessor of grace and mercy, who gives and makes all these suitable. But if Allah had not provided the equipment necessary for human beings to benefit from both celestial and terrestrial opportunities, these blessings would have no meaning. (QUR’AN WAY, 3/98, 99)

“Or who is the owner of hearing and sight?” The structure of the eye, its vessels, the way it perceives seen entities, or the structure of the ear, its parts, and its method of perceiving sound waves and vibrations are a dizzying world in themselves. These boggle the mind when compared with the most sensitive devices produced by humans in the modern age! (S. KUTUB, 5/502)

“Who brings the living out of the dead and the dead out of the living? Who manages all affairs?” Who is it that brings the living out of the soil and the soil out of the living, the scholar out of the ignorant, the believer out of the disbeliever, and the disbeliever out of the believer? “Who is the one who arranges every matter?” Who is the one who manages and directs all the affairs of the universe? “They (the pagans) will say: ‘Allah’.” How can Allah, who provides such sustenance and manages the affairs of the universe, not reveal a revelation or send a messenger? (S. HAWWA, 6/400)

It is Almighty Allah who brings the living out of inanimate objects and the inanimate out of the living—for example, humans by the union of the male seed and the female egg, and sperm and eggs within humans; the seed in the tree, the chicken from the egg, and the egg from the chicken. (I. KARAGOZ 3/324)

Where was this interesting being called human in the cell? Where were his facial features and distinguishing characteristics, passed down to him through heredity extending into different areas of the past, hidden? Where were the vocal cords, the looks of his eyes, the turning of his neck, the abilities of the nerves and vessels, maleness-femaleness, and characters inherited from the family and parents? Where were his attributes, facial features, and distinct signs? (..) Today, people are still trying to discover the secrets of death and life, of bringing the living out of the dead and the dead out of the living... This constantly expands the scope and depth of the question above. The transformation of food, which dies through cooking and frying, into living blood in a living body, and the transformation of this living blood into dead waste as a result of internal combustion, is truly an amazing event! As science advances in this regard, man’s wonder increases even more. These events continue without stopping at every hour of the night and every moment of the day. Truly, life is a closed enigma that directs question marks to the entire existence of man. All these questions can only be answered healthily when the existence of a deity who gives life is accepted! (S. KUTUB, 5/503, 504)

Allah being the "Manager of all affairs" expresses that He is the only deity, that there are no other deities, and that He did not step aside after creating and ordering the realm of existence, as claimed by people with deistic thoughts. It signifies that He did not cut His connection with creatures (55/29), that He dominates the Throne that frames all created beings, and that He manages every creature and every affair. (I. KARAGOZ 3/324)

“Then say: ‘Do you not fear?’” While this is so, how is it that you do not fear His wrath, do not avoid polytheism and rebellion against Him, do not protect yourselves from the disaster that will befall you, and do not enter His protection instead of leaving others? (ELMALILI, 4/477)

(32) “That is Allah, your true Lord. After the truth, what is there but error?” That is, there is nothing left in the middle between truth and deviation. Whoever exceeds the truth falls into deviation. Allah is the Truth. All deities besides Him are falsehood. His Messenger is truth. Everything that contradicts this is falsehood. His revelation is truth. Everything contrary to this is falsehood. Worship of Almighty Allah is truth. Worship of anyone besides Him is falsehood. (S. HAWWA, 6/403)

The sentence “Will you not fear disobeying Allah?” is not intended to obtain information, but is a command in the sense of “Avoid disobeying Allah.” What is requested to be avoided is associating partners with Allah and refusing to believe. (I. KARAGOZ 3/325)

The address “How are you averted (from the Truth)?” is directed at the pagans. Because although the pagans accepted that Allah is the Creator, the Provider, and the Manager of the realm of existence, they persisted in not believing. The question is not for information but for condemnation. (I. KARAGOZ 3/325)

(33) “Thus the word of your Lord for those who are defiant has come true: ‘they will not believe’.” One who wants to believe must first purify himself from defiance (fisq) by abandoning arrogance, which is a manifestation of defiance. (S. HAWWA, 6/404)

The absolute law of Allah (Sunnatullah) is this: Those who deviate from the right path and persist in rebellion and sinfulness will remain deprived of faith as long as they continue this state. In contrast, those who come to their senses have been honored with faith. (QUR’AN WAY, 3/100)

What is meant by the “word of your Lord” is Allah’s eternal knowledge and word that most of the pagans would not believe. Almighty Allah stated in the Qur'an that "most of them do not believe" (11/17) and "most of them are disbelievers" (16/83). Just as Almighty Allah knows the past, He knows the future. Just as He knows those who will believe, He also knows those who will not. (I. KARAGOZ 3/325)

10/34-36 HOW DO YOU JUDGE?

Translation

34- (O Messenger! To the pagans) say: “Is there of your ‘partners’ any who originates creation and then repeats it (resurrects it after death)?” Say: “Allah originates creation and then repeats it. So how are you deluded (from the right path)?”

35- (O My Prophet!) Say: “Is there of your ‘partners’ any who guides to the truth?” (They cannot answer.) Say: “Allah guides to the truth. Is He who guides to the truth more worthy to be followed or he who cannot find guidance unless he is guided (fabricated deities)? Then what is [wrong] with you? How do you judge (showing devotion to idols and those idolized)?”

36- And most of them follow not except assumption (zan). Indeed, assumption avails not against the truth (and knowledge) at all. Indeed, Allah is Knowing of what they do.

Commentary

(34) “Say: ‘Allah originates creation from the very beginning.’” He performs creation from the very first starting point without being in need of the mediation or help of any creature and without any prior creation existing. Since Allah is the Wajib al-Wujud (Necessary Being) and the Truth in His essence, His creation and work do not require any condition or cause other than His eternal essence and attributes. He is the Eternal and the First who existed before everything. And everything is after Him. Only He can begin creation. Only He brings into existence that which does not exist. He can put forth the work of creation with all its aspects and principles. Just as one makes dust from simple smoke, stone and soil from dust, and a building from stone, He creates the living from the dead and certain living beings from solid matter called inanimate objects. He does not stop at producing a living being from another living being—such as another human from a human or solid matter from another solid matter—He creates with a brand-new form of creation that overturns the laws of nature and is seen as impossible even from the perspective of natural principles and events, such as making life from water when no living cell existed, or bringing forth the first plant, the first animal, and the first human from mud and soil. He creates "firsts," each of which requires a supernatural influence. (ELMALILI, 4/481)

“Then He repeats it.” He starts the creation from a place, from a point, and brings it to a conclusion. He brings what He created in this first world to an end and a consequence; He cuts the flow of creation He gave and destroys it; He takes the creation He started from Himself and returns it to Himself, and then He resurrects and repeats it in another realm of existence with a creation from the beginning. Thus, Allah is dominant over both the beginning and the end of creation. (ELMALILI, 4/481, 482)

(35) “But Allah guides to the truth.” Allah's guidance (hidayah) to people occurs in four ways: (1) By giving every responsible human reason, ability, understanding, and necessary knowledge (20/50, 87/1). (2) By showing people the right path through the prophets He sent and the books He revealed (21/73). (3) By making those who want to come to the right path successful in this desire (47/17). (4) By placing them in Paradise in the hereafter (47/5-6). These four guidances are connected to each other in order. Without the first, the second cannot be; without the second, the third; and without the third, the fourth does not occur. (I. KARAGOZ 3/328)

(36) “Assumption avails not against the truth (and knowledge) at all.” In this verse, there is an encouragement to investigate the truth. According to Qadi Baydawi, the verse is evidence that it is obligatory (wajib) to learn knowledge from its primary source, and that it is not permissible to be content with imitation (taqlid) and assumption (zan). (H. DONDUREN, 1/364) (...) In practical (amali) matters, imitation is sound, and it is possible to be content with assumption in these cases. (S. HAWWA, 6/406, from Alusi)

In matters of religion and faith, there is no room for doubt and possibility. Assumption cannot be evidence in matters of belief. There must be certain knowledge. Certain knowledge must be based on either empirical knowledge and observation or a truthful report—that is, a verse (ayat) or a hadith. (...) The sentence “Assumption avails not anything in the name of truth” is the expression of a general and universal scientific rule. This sentence points to the fact that people should continue their beliefs, thoughts, and lives by purifying them from all kinds of doubt, superstition, and baseless information. (I. KARAGOZ 3/330)

“Most of them follow nothing but assumption.” The pagans follow nothing but assumption regarding their idols being gods. They imitate their ancestors. From the expression “most of them,” it is understood that some pagans believed that idolatry was falsehood but did not accept it due to their stubbornness. (I. H. BURSEVI, 8/117)

As understood from the verse, some pagans actually knew the truth of what the Prophet reported on basic creedal issues such as the oneness of Allah, the prophethood of Muhammad (pbuh), and the life of the hereafter; they knew that their idols were useless objects. However, they maintained these [beliefs] out of concerns that their positions and reputations would be shaken and their interests would be harmed, and they harbored hostility toward Islam and the Messenger of Allah. (QUR’AN WAY, 3/101)

10/37-39 THE QUR’AN IS NOT FABRICATED

Translation

37- This Qur’an is not such as could ever be produced by other than Allah; but it is a confirmation of what was before it (of the original Divine Books) and a detailed explanation of the Book (written in Al-Lawh Al-Mahfuz). There is no doubt about it, from the Lord of the worlds.

38- Or do they say: “He (the Prophet) has fabricated it”? Say: “Then bring a surah like it and call upon [for assistance] whomever you can besides Allah, if you should be truthful!” [cf. 2/23-24; 11/13; 17/88]

39- No! They have denied that which they could not encompass in knowledge and whose interpretation/reality has not yet come to them. Thus did those before them deny. Then look at how was the end of the wrongdoers!

Commentary

(37) "This Qur’an is not such as could ever be produced by other than Allah." That is, reason does not accept that a speech like the Qur’an, with its loftiness, its inimitability (i’jaz), and the abundance of its miracles, could be falsely attributed to Allah. With its eloquence, beauty, and all that it encompasses, this Qur’an can only have been revealed by Allah.

"On the contrary, it confirms what came before it." It was revealed for this purpose. It confirms the books that came before it and stands as a witness over them. It clarifies the changes and distortions (tahrif) that have occurred in those books.

"And it explains the Book in detail," providing an extensive explanation of the obligatory rulings and laws. "There is no doubt in it; it is from the Lord of the worlds." The rulings, the lawful (halal), and the prohibited (haram) are explained therein in a comforting, sufficient, and truthful manner. There is not the slightest doubt that it comes from Allah, the Lord of the worlds. (S. HAWWA, 6/406, 407)

(38) "Then bring a surah like it." The inimitability (i’jaz) of the Qur’an is not limited merely to its words, expressions, or style of recitation. As those with experience and expertise in these matters can concretely see, its inimitability is limitless. It is possible to observe this conciseness and i’jaz in the systems, laws, psychology, and every field of the Qur’an. (S. KUTUB, 5/510)

(39) "No! They have denied that which they could not encompass in knowledge and whose interpretation has not yet been made known to them." The Qur’an is miraculous in terms of its composition, its meaning, and its reporting of the unseen (ghayb). Without deeply reflecting on the composition of the Qur’an, the pagans denied it, even before waiting for the realization of the news concerning the future—some of which will appear in this world and some in the hereafter. (I. H. BURSEVI, 8/123)

They hastily denied the book by imitating their ancestors, without reflecting upon it and without knowing the state of the news it brought. Even though they later understood the supreme value and inimitability of the Qur’an, they persisted in denial due to their jealousy and transgression.

"Look at how was the end of the wrongdoers!" Reflect on how We destroyed them because they unjustly denied the Messenger of Allah. They denied Our Messengers out of arrogance, disbelief, stubbornness, and ignorance. (S. HAWWA, 6/412)

What is meant by the "end of the wrongdoers" is Allah’s punishment of those who denied their prophets and the books given to them, who did not accept the true religion, and who sank into the mire of sin, with disasters such as famine, scarcity, and disease in this world, and their destruction by disasters like earthquakes and hurricanes. (I. KARAGOZ 3/332)

10/40-44 SOME OF THEM BELIEVE IN IT, SOME DO NOT

Translation

40- And of them are those who believe in it (the Qur'an), and of them are those who do not believe in it. And your Lord is most knowing of the corrupters (who cause mischief against the Qur'an).

41- (O Messenger!) And if they deny you (refuse what you have brought), say: "For me are my deeds, and for you are your deeds. You are disassociated from what I do, and I am disassociated from what you do." [cf. 109/1-6]

42- (O My Prophet!) And among them are those who listen to you (what you recite). But can you cause the deaf to hear? Even if they will not use their reason to understand! [cf. 2/18]

43- (O My Prophet!) And among them are those who look at you (and your miracles). But can you guide the blind? Even if they will not see (the truth)!

44- Indeed, Allah does not wrong the people at all, but it is the people who are wronging themselves. [cf. 4/79]

Commentary

(40) "And of them are those who believe in it (the Qur'an), and of them are those who do not." Your Lord knows best who deserves guidance. Therefore, He guides the one who deserves it. He also knows who deserves misguidance; these are the ones who cause corruption. He leaves such people in misguidance. He is the Just One who never wrongs. (S. HAWWA, 6/412)

Among the idolatrous Arabs, besides those who did not believe in the Qur'an or doubted its truth, there were also those who believed that the Qur'an expressed the truths. They rejected it due to psychological reasons, such as the concern that their social status and interests would be shaken. (QUR’AN WAY, 3/105)

(41) "If they deny you, say: My deeds are for me, and your deeds are for you. You are disassociated from what I do, and I am disassociated from what you do." The duty of the Prophet consists only of notification (tabligh). This includes giving glad tidings and warning. Guidance is from Allah. After a conveyer does his part, he has no responsibility for the society's disbelief. (H. DONDUREN, 1/364)

This verse expresses the principle of the individuality of responsibility. It is stated here that everyone's actions bind themselves, and the result, whether it be reward or punishment, belongs to them. (QUR’AN WAY, 3/106)

(42) "And among them are those who listen to you. But can you make the deaf hear? But can you bring the blind to the path?" The idolatrous Arabs accused the Messenger of Allah of lying. These accusations indicate that their hearts were closed to guidance. They did not intend to grasp the truth and did not use their reason. In the absence of good in