CHAPTER 50: QAF (QAF)

 

It was revealed during the Meccan period. It consists of 45 verses. The 38th verse was revealed during the Medinan period. It takes its name from the first verse. (H. T. FEYIZLI, 1/517)

 

There are authentic narrations stating that the Prophet (pbuh) frequently recited Surah Qaf during the Friday khutbah (sermon), on the Eids of Sacrifice (Adha) and Ramadan (Fitr), and during the obligatory (fard) part of the morning prayer. (Muslim, Salat 165, 171; QUR’AN WAY, 5/103)

 

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

 

50/1-8 THEY MARVELED AT THE COMING OF A WARNER FROM AMONG THEMSELVES

 

Translation (Meal)

 

1- Qaf. By the much-honored (Glorious) Qur'an.

 

2-3. But those disbelievers marvel (wonder) that there has come to them a warner (prophet) from among themselves, and they say: "This is a strange thing! Is it when we have died and become dust (that we will be resurrected)? That is a return far (from possibility)."

 

4- We surely know what the (dark) earth diminishes (consumes) of them. And with Us is a record that preserves (everything).

 

5- Despite this, the Meccan polytheists denied the truth (the Qur'an and the Prophet) when it came to them. They are in a state of contradiction and inconsistency (regarding the Qur'an and the Prophet).

 

6- (O My Prophet! Have those who deny the resurrection of the dead when the Day of Judgment occurs) not looked at the heaven above them—how We structured (built) it and how We adorned it; it has no rifts (irregularity or deficiency).

 

7, 8- And the earth—(despite this, have they not looked at it?) We spread and leveled it out (making it suitable for living beings) and set therein firm mountains! And We made grow therein every delightful kind of pair (plants). 8- (We did all these) to provide a proof (and a lesson) that can be seen by every servant who turns (to Allah) / and to remind them (of their duty of servitude).

 

Commentary (Tefsir)

 

(1). ‘Qaf.’ This is among the Huruf-u Muqatta'ah (disconnected letters), intended to announce the inimitability (i'jaz) of the Qur'an and to indicate that this miraculous book is composed of similar disjointed letters. (M. A. SABUNI, 3/224) ‘By the much-honored (Glorious) Qur'an.’ The word Majid is used in two senses in Arabic: (1) High-ranking, magnificent, honored, possessing glory, (2) Generous, giving much, very useful and beneficial. In the Holy Qur'an, this word (Majid) is used in both senses. Since no book in the world can be compared to this Holy Qur'an, the Qur'an is the greatest book; it is a miracle in terms of its language and literary aspect. Even at the time it was revealed, people were unable to produce a speech similar to it, and they are still unable today. It has never been proven, nor can it ever be proven, that any of its words are false or baseless in any era. Falsehood cannot stand against it to oppose it, nor can it attack from behind to defeat it. (MAWDUDI, 5/433)

 

Nesafi says: "Much-honored (al-Majid) means superior to other books in terms of its honor. One who encompasses its meanings and acts according to the rulings found within it is also honored in the sight of Allah." (S. HAWWA, 14/81)

 

(2,3). ‘Those disbelievers marvel that there has come to them a warner from among themselves and say: 'This is a strange thing!'‘ The disbelievers were astonished by this. Ibn Kathir says: "That is, they were amazed that a prophet from among humans was sent to them." Nesafi states: "The warner coming from among themselves refers to Muhammad (pbuh)." As Nesafi also pointed out, their marveling at such a matter—which is not actually surprising—is condemned and rejected in this verse. (S. HAWWA, 14/82)

 

‘Is it when we have died and become dust (that we will be resurrected)? That is a return far (from possibility),' they said.’ Those (disbelievers) say: "After we have died and decayed, after our bones and joints have fallen apart and we have become dust—yes, after all this, how can we again possess such a structure, such a composition? 'This is a far return'—we see such a return as distant; we cannot accept it. That is, such a thing is unthinkable and cannot happen according to custom." Ibn Kathir says: "Its occurrence is distant. That is, they believe such a thing is impossible and will not take place." (S. HAWWA, 14/82)

 

The polytheists have a doubt they always repeat: "How can it be possible to give life to a body that has decayed, disintegrated, and turned into other substances?" The proof put forward by the Qur'an against this doubt has two important elements: (1) Allah, who brought everything into existence from nothing, is certainly capable of creating it again. (2) Allah knows perfectly what remains of the dead person, what is diminished, and what has turned into other substances; it is not difficult for Him to create their likeness and return the soul to this body. (QUR’AN WAY, 5/105, 106)

 

(4). ‘Surely We know what the earth diminishes of them.’ Ibn Kathir says: "That is, We know what it consumes of their corpses during the process of decay. Therefore, it is not hidden from Us where the bodies are scattered, where they go, or where they end up." Let us also state that the intent here is not just soil. It refers to the entirety of the earth in terms of atmosphere and ground. (S. HAWWA, 14/84)

 

Nesafi says: "This rejects their viewing the return as distant. For a Being whose knowledge is so subtle as to know what the earth diminishes of the dead corpses, and what it eats of their flesh and bones, is certainly capable of returning them to life—just as they were before." (S. HAWWA, 14/84)

 

However, the truth is this: Every part of those bodies, in whatever form it may be, is directly within the knowledge of Allah the Almighty. In fact, the entire record of it from beginning to end is preserved in the book of Allah the Almighty. And not a single atom of it will be lost. The moment Allah's command is given, His angels will refer to this record, taking out every atom one by one to reshape the former bodies in which all people lived and performed deeds during their worldly lives. (MAWDUDI, 5/434)

 

When the trumpet is blown for the second time by Israfil and the Day of Judgment occurs (39/68), Almighty Allah brings together the original parts of the human body and returns the soul to it. Therefore, resurrection occurs with both body and soul. Indeed, this point is indicated in the following verse: "When the souls are reunited with the bodies." (81/7; I. KARAGOZ, 7/326)

 

Like some other verses carrying clear expressions, this verse indicates that the afterlife will not consist only of a spiritual existence, but that even the body shape of every human will be the same as their body shape in this world. If the truth were not so, it would be meaningless to say, in response to the words of the disbelievers, "We know all that the earth consumes of your bodies, and we have the record of every piece." (MAWDUDI, 5/434, 435)

 

‘And with Us is a record that preserves (everything).’ Ibn Kathir says: "There is a book that records these. Knowledge is all-encompassing; likewise, everything is precisely recorded in the book." The book referred to here is the Lawh-i Mahfuz (Preserved Tablet). This book preserves what is entrusted to it and what is written in it. How can one marvel at the capability of this Supreme Being—whose knowledge and book are such—to resurrect man after death, even if he has become dust? (S. HAWWA, 14/84)

 

"Because with Us is a book that preserves everything." The "preserving book" refers to the Lawh-i Mahfuz in which Almighty Allah wrote the knowledge of everything that happens in the universe. Almighty Allah has pre-programmed the creation of every being, its characteristics, its lifespan, its duties, its death, when the Day of Judgment will occur, and the resurrection of people. The book in which this program is written is called the Lawh-i Mahfuz in the Qur'an. (57/22, 23; I. KARAGOZ, 7/327)

 

(5). ‘Indeed, they denied the truth the moment it came to them.’ They denied the knowledge of Allah who created them, the book He sent, and His prophet as soon as they arrived. ‘So now they are agitated in a confused state.’ Calling him sometimes a magician, sometimes a soothsayer, and sometimes a poet; they writhe in agony, sometimes in confusion and sometimes in denial, in a state of hopelessness regarding the future and the afterlife. (ELMALILI, 7/227)

 

‘Now they are in an unsettled state.’ (..) That is, because their emotions, delusions, and imaginations prevail over their intellects, the disbelievers are in a distressed (confused) state and cannot make a decision. For this reason, they cannot find guidance. Consequently, they call the Prophet (pbuh) sometimes a poet, sometimes a magician, sometimes a soothsayer, and sometimes a liar; they cannot settle on one idea. This clearly expresses that their minds are confused regarding the situation of the Prophet (pbuh). Implicitly, it shows they are confused about the Qur'an. This is also the reason why they make various attributions to the Qur'an, such as poetry. Know that a confused mind brings about disagreement. This is the clearest proof of being on a false path. (I. H. BURSEVI, 19/537, 538)

 

(6, 7). ‘Have they not looked at the heaven above them—how We structured (built) it and how We adorned it; it has no rifts?’ Nesafi (..) says: "Upon their denial of resurrection after death, Almighty Allah says: 'Do they not look at the heaven above them?' to show that He is capable of resurrection. That is, do they not look at the effects of the power of Allah the Almighty in this world? How He 'structured it'—raised it without pillars—and 'how We adorned it' with lights. 'In it there are no rifts'—cracks or holes." That is, the sky is far from all kinds of defects. There is no crack or imbalance. (S. HAWWA, 14/85)

 

Then Almighty Allah says: ‘And We spread out the earth.’ While Ibn Kathir says: "We expanded and spread it," Nesafi says: "We made it round." ‘And We set therein firm mountains.’ Ibn Kathir says: "These are the mountains placed in the middle so that it does not wobble or shake." ‘And We made grow therein every beautiful kind of pair.’ Pairs that delight a person due to their appearance and beauty... That is, We grew all kinds of crops, fruits, plants, and varieties. (S. HAWWA, 14/85)

 

What is meant by the "spreading of the earth" is the creation of plains, valleys, lakes, rivers, and seas; making it a state where forests, fruits, and plants can grow, where humans and animals can live; making it suitable for wandering, sheltering, protection, agriculture, other activities, and establishing civilization. If there were no plains and fields on earth, if there were no water and rivers, if the soil were not created suitable for agriculture, humans could not live on earth. This (situation) is a clear proof of both the existence, oneness, and power of Allah, and His blessings. (I. KARAGOZ, 7/330)

 

‘Firm mountains.’ Mountains are an element of balance on earth. They are an important factor in the formation of suitable living conditions, climate, and vegetation for humans and other beings, and in the coastal regions being rainy while the inner regions have a continental climate. Mountains enable the formation of forests, are water reservoirs for rivers, and are living spaces for wild animals. (I. KARAGOZ, 7/330)

 

In the world, beings are in pairs in terms of having opposites, likenesses, compounds, or counterparts. The sentence "We grew in the earth beautiful plants of every pair that give joy and happiness to the eyes and hearts" expresses that plants, humans, animals, and other beings we do not know were created in pairs; that each has a partner, spouse, or likeness; that there are opposites such as night and day, cold and hot, bitter and sweet, male and female, body and soul, substance and accident, darkness and light; and that Almighty Allah created all pairs. This sentence means "We created the world with all its varieties and classes." (I. KARAGOZ, 7/330)

 

Attention is drawn to three matters regarding the sky: Its being built, and the absence of any cracks, rifts, shame, or defects in it. In return, three matters regarding the earth are mentioned: Its being spread and leveled, the placement of firm and solid mountains within it, and the creation and emergence of lovely plants and living beings of every beautiful pair that open the eyes and hearts and give peace and joy. Accordingly, the "spreading and leveling" mentioned for the earth is the counterpart to the "building" mentioned for the sky. Because al-madd means to place and set, while al-bina means to raise and erect. Mountains are fixed in the ground. Stars have also taken their place in the sky and adorned it. "Making plants grow" on earth means splitting the ground, which is a situation opposite to creating the heavens without holes or gaps. (O. CELIK, 4/615, 616)

 

Planets hundreds of thousands of times larger than our world float in this universe like a sphere. Stars thousands of times brighter than our sun shine within it. Our entire solar system is squeezed into just one corner of one galaxy (Kehkeşân) of this universe. In this one galaxy alone, there are hundreds of thousands of fixed stars like our solar system. Up to this moment, human observation has identified the existence of one million galaxies in this way. The closest neighboring galaxy among these hundreds of thousands is at a distance where its light reaches the earth in one million years according to light-years. This is only a part of the vastness of the universe that human knowledge and experience have been able to reach so far. We cannot measure how vast the power and majesty of Allah is. The universe that man knows and can think of is perhaps not even as much as a drop in the ocean compared to the real universe. It is due to the short-sightedness of his intellect that man—who is a tiny, speaking animal (it is more appropriate to say 'living being', M. SELMAN) in this magnificent realm of existence created by Allah—denies it by asking, "How can we be resurrected after death?" How could the power of the Creator of the universe be incapable of such a simple thing? (MAWDUDI, 5/437)

 

‘(We did these) as an insight and a lesson for every servant who turns (to Allah),’ that is, one who turns to his Lord by reflecting on His extraordinary creation. Thus, you may see the truth and take a lesson through these. Ibn Kathir says: "That is, observing the creation of the heavens and the earth and the great signs (proofs) that Almighty Allah has placed in them shows and points to the truth for every servant who turns to Allah the Almighty. These are for everyone who fears Allah and turns to Allah." (S. HAWWA, 14/85)

 

50/9-15 THE RE-EMERGENCE INTO LIFE IS JUST LIKE THIS

 

Translation

 

9, 10, 11- And We have sent down blessed water from the sky and made grow thereby gardens and grain for harvest. 10-11- And (We produced) lofty palm trees having fruit arranged in layers as provision for the servants. And We have given life thereby to a dead land. Thus is the emergence (resurrection from the graves).

 

12, 13, 14- (O My Messenger!) Before them, the people of Noah, the people of Rass, and Thamud (the people of Salih) denied. 13- And Aad, Pharaoh (and his people), and the brothers of Lot (his people). 14- And the dwellers of the Wood (to whom Shu'ayb was sent) and the people of Tubba (the king of Himyar)... Each one denied the messengers, so My threat (of punishment) was fulfilled. (Therefore, do not be grieved by your people's denial.)

 

15- (O My Prophet!) Were We then worn out (rendered incapable) by the first creation (so that We could not resurrect again)? No! (Despite this) they are in doubt about a new creation.

 

Commentary

 

(9, 10, 11). ‘And having sent down blessed water from the sky,’ whose goodness, blessing, and benefit are very much. By showing how those beautiful pairs were grown with this, an example is given of a practical application and the form of resurrection. In the Qur'an, this is similar to the blessed water. (ELMALILI, 7/229)

 

It is Almighty Allah who enables the condensation of water vapor in the atmosphere and its transformation into water droplets in the clouds. All these do not occur by themselves, but as a result of an order that Allah has placed in the realm of existence. This is both a blessing of Allah and a proof of His existence and power. (I. KARAGOZ, 7/331)

 

‘With it, We grow vineyards, gardens, and grains for harvest.’ Grains for harvest refers to crops planted with the intention of obtaining and storing the grain. Nesafi says: "That is, it means the grains of wheat, barley, and similar crops that have the quality of being harvested." (S. HAWWA, 14/86)

 

‘Lofty palm trees having fruit arranged in layers (as provision for the servants).’ That is, palm trees that are tall and have clusters piled on top of each other, or quite many palm trees. (S. HAWWA, 14/86)

 

The intent of ‘bringing life to the land’ is the growth of plants with the falling rain. It is Almighty Allah who created the soil and water, and who gave the soil the quality of growing plants and the water the quality of nourishing plants. If it did not rain and if there were no terrestrial waters, no living being—including humans, animals, and plants—could survive. (I. KARAGOZ, 7/331)

 

‘As provision for the servants,’ meaning We grew all these with rainwater as provision for the servants. ‘And with it,’ with this water, ‘We gave life to a dead,’ dry of plants, ‘land. Thus is the emergence of humans.’ Just as this dead land is brought to life, you too will be resurrected after your death. Because the resurrection of dead beings is like the resurrection of dead lands. Ibn Kathir says: "This is the example of resurrection after dying and disappearing. Allah resurrects the dead just like this. This is a proof from Allah's great power that is perceived by the senses and is much greater than the reasons for denial of those who deny resurrection after death." (S. HAWWA, 14/86)

 

By stating, ‘Thus will be the emergence (the resurrection of the dead from their graves when the Day of Judgment occurs),’ an exemplary answer is given to those who deny the resurrection of the dead. It is obligatory (fard) to believe in resurrection after death. One who does not believe cannot be a believer or a Muslim. (I. KARAGOZ, 7/332)

 

(12, 13, 14). ‘(O My Messenger!) Before them, the people of Noah, the people of Rass, and Thamud, Aad, Pharaoh, and the brothers of Lot also denied.’ ‘The people of the Wood and the people of Tubba also... Each one denied the messengers, so My punishment became due.’ The word "Rass" mentioned in the verse means a blind well whose walls are not built. "Eyke" (the Wood) refers to lush trees with dense and intertwined branches. The people of Eyke—according to the prevailing preference—are the people of Prophet Shu'ayb. As for the people of Rass, there is no explanation about them other than this brief statement. The same applies to the people of Tubba; there is no further explanation about them. Tubba is the title of the Himyarite kings in Yemen. However, the nations mentioned here were known to those who read this Qur'an at that time. (S. KUTUB, 9/350)

 

‘And the brothers of Lot,’ these are the people of Sodom to whom Prophet Lot was sent as a messenger. Almighty Allah made them sink into the ground and turned the land they lived in into a foul-smelling and filthy lake because of their disbelief, rebellion, and opposition to the truth. (S. HAWWA, 14/87)

 

It is already clearly evident that the purpose of this brief reference is not to tell the stories of the nations in detail. It is only to affect the hearts by explaining the end of past nations who denied their Prophets. What draws attention here is the expression that all these nations denied the messengers sent to them. (S. KUTUB, 9/350)

 

‘My punishment was fulfilled upon them,’ it became necessary, and indeed My punishment struck them. With these expressions, the Messenger of Allah (pbuh) is consoled, and his non-believing people are threatened. Ibn Kathir says: "That is, the punishment and vengeance that Almighty Allah has been threatening them with in return for denial became a reality. Therefore, let the addressees beware that the same thing that struck them might strike themselves. Because these people, too, have denied their Prophet just as the others did." (S. HAWWA, 14/87)

 

(15). ‘Were We worn out by the first creation?’ Ibn Kathir says: "Were We rendered incapable by the first creation so that they are in doubt about the second creation?" Nesafi says: "The Hamza (the question particle) is for denial. That is, since We were not incapable of the first creation, how could We be incapable of the second? To admit the first creation is to admit being able to repeat the creation." (S. HAWWA, 14/87, 88)

 

‘No, they are in doubt’ after death ‘about a new creation.’ They are in confusion, in hesitation; they cannot figure it out. Nesafi says: "Satan has led them into a dead end and confused them. He deceived them by saying that the resurrection of the dead is a matter outside of custom, and thus they abandoned sound reasoning. Sound reasoning is this: He who is capable of bringing into existence from nothing is even more capable of bringing into existence (again) what already existed." (S. HAWWA, 14/88)

 

50/16-21 THE DAY OF THE PROMISED FUTURE

 

Translation

 

16- And certainly, We created man and We know what his soul (and emotions) whispers to him. And (through Our knowledge) We are closer to him than his jugular vein.

 

17- (O mankind!) Do not forget that sitting on the right and on the left are two receivers (angels) recording (his words and movements).

 

18- Not a word does he utter but there is with him a watcher ready (to record).

 

19- And the intoxication of death will come with the truth (revealing the reality): "(O man!) This is what you were trying to escape." (it will be said.)

 

20- And the Trumpet will be blown; that is the Day of the (punishment) threat.

 

21- And every soul will come, accompanied by a driver and a witness (angel).

 

Commentary

 

(16). ‘And certainly We created man, and We know what his soul whispers to him.’ Ibn Kathir says: "Almighty Allah informs that He is the One who created man and that His knowledge encompasses all of his conditions and states, and that He even knows the whispers that pass through the mind of the son of Adam, whether they be good or evil, thus declaring His power over man." (S. HAWWA, 14/90, 91)

 

‘We are closer to him than his jugular vein.’ That is, Our power and knowledge have surrounded the son of Adam from the inside and outside such that the closeness of Our knowledge and power to him is closer than his own jugular vein is to him. We do not need to travel a distance and come near him to hear his speech; We directly know even the thoughts passing through his heart. Likewise, if We need to seize him, We do not need to come from a distance to catch him. Wherever he may be, he is always in Our grasp; We seize him whenever We wish. (MAWDUDI, 5/441)

 

Hadith: As it is established in the Sahih, the Messenger of Allah (pbuh) said: "Almighty Allah has forgiven my Ummah for the whispers passing through their hearts as long as they do not speak them or act upon them." (S. HAWWA 14/100, from Ibn Kathir)

 

(17, 18). ‘Do not forget that sitting on the right and on the left are two receivers (angels) recording (his words and movements).’ ‘Not a word does he utter but there is with him a watcher ready.’ While the Almighty is this close to His servants, He has also sent two angels over every person. They record every word a person speaks and every deed they do, one by one. No word or movement can remain outside of their records. For this reason, the Noble Messenger (pbuh) warned as follows:

 

Hadith: "A servant may utter a word without thinking it through, and because of it, he may fall into the Fire deeper than the distance between the east and the west." (O. CELIK, 4/620, from Bukhari and Muslim)

 

Allah the Almighty has such angels that they write all the deeds of the servants, whether good or evil, whether they are words, deeds, beliefs, intentions, resolutions, or decisions. Allah the Almighty has chosen them for this. Whether they commit them intentionally and knowingly, or do them out of distraction and forgetfulness, whether they occur during health or sickness, they neglect nothing in their work. (From Alusi, 26/179, 180). Scholars of transmission and narration have reported it this way. This means that whispers that do not reach the levels of intention, resolution, or decision are not recorded. (ELMALILI, 7/241)

 

Rakib and Atid mentioned in the verse are not the names of these two angels as might immediately come to mind. They mean two angels who are always present and watching, recording every movement and word of the person. We do not know how these two angels record the deeds. There is no need to list superstitions and delusions that have no basis. Our attitude towards these truths belonging to the Unseen (ghayb) is this: We take them as they are and believe in the meanings they express without attempting to investigate how they are. Because knowing how they are would gain us nothing. Moreover, these truths concerning the unseen do not enter the realm of either our experiences or our human knowledge. (S. KUTUB, 9/352, 353)

 

(19). ‘And when the intoxication of death comes with the truth,’ Allah is even closer than the "jugular vein." "We are closer to him than you, but you do not see." (Waqi'a, 56/85). The intoxication of death refers to its agonies and the severity that takes away the mind. The coming of death with the truth means it brings the reality of "Every soul shall taste death" (Al-i Imran 3/185) by the command of Allah. (ELMALILI, 7/242)

 

Nesafi said regarding this noble verse: "After mentioning their denial of resurrection after death and stating His power as a proof, Almighty Allah informs them that they will encounter what they denied before long upon their deaths and when the Day of Judgment occurs. To indicate that this has become quite close, He expresses it with the past tense. This is the decree of Almighty Allah: 'The intoxication of death has come with the truth...'" (S. HAWWA, 14/92)

 

A person's state of death varies according to whether they are a believer or a disbeliever. While the angels of death take the souls of the righteous believers, they act with compassion and kindness, take their lives easily, and give them greetings of peace (16/32). They take the lives of the disbelievers—who oppressed themselves by denying and committing evils and sins—by striking their faces and their backs, using harsh expressions toward them. (I. KARAGOZ, 7/339, 340)

 

Hadith: (..) According to the account of Aisha (ra), while the Noble Messenger (pbuh) was on his deathbed, he would dip his hand into the water container beside him, rub it on his face and say, "There is no god but Allah; indeed death has its agonies (stresses and hardships)." And he was praying, "O Allah! Help me against the hardships and agonies of death." (O. CELIK, 4/622, from Tirmidhi and Ibn Majah)

 

(20). ‘And the Trumpet will be blown.’ According to what Nesafi said, the intent is the blowing of the resurrection after death. ‘That is the Day of the threat.’ That is, this time of blowing is the day that Almighty Allah promised people, asked them to beware of, and when His threat will be fulfilled. (S. HAWWA, 14/92)

 

(21). ‘And every soul has come accompanied by a driver and a witness (angel).’ Two types of angels: one is responsible for driving that soul to the place of gathering (mahshar), and the other is a witness to its deeds. Although the form of witnessing and driving differs according to everyone's deeds, everyone is driven together with two such officials. (ELMALILI, 7/242) Most likely, what is meant by this are the two angels responsible for identifying and recording that person's words and movements in the world. On the Day of Judgment, as soon as the sound of the Trumpet rises and every person rises from their grave, those two angels will immediately come and take that person under their authority; one will pull and lead him toward the court of Allah, and the other will carry his book of deeds. (MAWDUDI, 5/443)

 

50/22-29 NO WORD IS CHANGED IN MY PRESENCE

 

Translation

 

22- (It will be said,) "Certainly you were in heedlessness of this (in the world). Now We have removed from you your veil; so your sight today is sharp."

 

23- And his companion (the angel) will say, "This (record of deeds) with me is ready."

 

24-25-26. (Allah will command the two angels,) "Throw into Hell every stubborn disbeliever, hinderer of good (and the path of Islam with all his might), transgressor, and doubter (in faith)! The one who made with Allah another (false) deity (attaching to them instead of Allah, following their commands and principles); throw him into the severe punishment."

 

27- His companion (the devil) will say, "Our Lord! I did not make him transgress. But he himself was in a far-off error (deviation from the truth)."

 

28- (Allah) will say, "Do not dispute in My presence. I had already sent you the threat (of My punishment) in advance."

 

29- "The word is not changed with Me (concerning the disbelievers filling Hell), and I am not a wronger (oppressor) to My servants."

 

Commentary

 

(22). ‘“Certainly you were in heedlessness of this (in the world). Now We have removed from you your veil; so your sight today is sharp,” (it is said).’ Ibn Kathir says: "Because on the Day of Judgment, everyone will see, and their insight will be opened. Even those who were disbelievers in the world will be on the right path on the Day of Judgment, but it will not benefit them." Nesafi says: "Heedlessness is expressed as if it were a cover covering his whole body or a veil veiling his eyes. Because of this veil, he cannot see anything. When the Day of Judgment arrives, he wakes up and the veil of this heedlessness vanishes / disappears. Thus, he sees the truth he did not see. His vision, which was weak due to heedlessness, becomes extremely sharp this time due to his alertness." (S. HAWWA, 14/92)

 

(23). ‘The one who is with him"’—According to what Nesafi says, the majority of scholars are of the opinion that this is the recording angel who testifies against him. Ibn Kathir says: "Almighty Allah informs about the situation of the angel assigned to record the deeds of the son of Adam and states that he will testify about what he did on the Day of Judgment and will say about him: 'This with me is ready,' meaning it has been prepared without deficiency or excess." What is meant by "ready" is the record of deeds in which the actions are written. (S. HAWWA, 14/92, 93)

 

(24, 25, 26). ‘Throw into Hell, both of you, every stubborn disbeliever,’ the disbeliever who stayed far from the truth, stood against the truth with stubbornness, opposed the truth with falsehood, and denied the One who gives all blessings; ‘the hinderer of good with all his might,’ the one who frequently hinders rights regarding wealth or prevents the kind of good from reaching its worthy recipients—meaning one who does not fulfill the rights upon him and does not do kindness, does not observe the ties of kinship, does not give charity; ‘the transgressor,’ the oppressor who oversteps the right; ‘and the doubter’ who doubts about Allah and His religion—throw them into Hell. (S. HAWWA, 14/93)

 

Hadith: Imam Ahmed narrates... Abu Sa'id al-Khudri narrates that the Messenger of Allah (pbuh) said: "A flame comes out of Hell, speaks and says: Today I have been assigned (to punish) three people. Every tyrant and stubborn disbeliever, the one who associates another deity with Allah, and the one who kills a soul unjustly. It says this and takes them inside, leaving them in the most severe places of the punishment of Hell." (S. HAWWA, 14/103)

 

"The one who took another deity with Allah. Throw him, both of you, into the most severe punishment." The address "both of you" in the first of these last three verses of Almighty Allah and the address "both of you" in the last of them refer to the two angels, the driver and the witness. Ibn Kathir says: "According to the apparent meaning, this is a conversation with the driver (sa'iq) and the witness (shahid). The driver brought him to the place where the account would be settled. After the witness performed his testimony against him, Almighty Allah gave both of them the command to throw him into Hell. What an evil place of return it is." (S. HAWWA, 14/93)

 

(27). ‘His companion says to him"’—It is clear from these words that this companion is the devil who haunted that disbeliever in the world and is driven together with him in the hereafter. ‘Our Lord, I did not make him transgress.’ It means that the person wanted to present an excuse and complain, saying, "O Lord! This one led me astray," and the devil responded in this way. ‘But he himself was in a far-off error.’ That is, he himself had deviated far from the truth and I only approached him then. "I had no authority over you. I only invited you" (Ibrahim, 14/22), he says. (ELMALILI, 7/242, 243)

 

(28). ‘(Allah) says: 'Do not dispute in My presence.'‘ This is not a place for quarreling. The reward for every deed has been determined before. Everything done has been recorded and will not be changed. And everyone is punished only for what they have done. No one is wronged, because the One who gives the punishment is the most just judge. (S. KUTUB, 9/356) ‘I had already sent you the threat (of My punishment) in advance.’ While I had warned you with books and prophets in the world during the age of action, and had given warnings and threats informing that those who transgress would be punished so severely, do not argue in vain now at the place of account and punishment since you did not listen then. (ELMALILI, 7/243)

 

(29). ‘The word is not changed with Me.’ That is, do not harbor hope that I will change My word and threat regarding putting the disbelievers into Hell. ‘And I am never a wronger to the servants.’ I do not punish any servant without sin. Ibn Kathir says: "That is, just as I will not punish anyone with the sin of another, I will not punish anyone even for their own sin until the evidence has been established against them." (S. HAWWA, 14/94)

 

The promise (wa'd) and the threat (wa'id) are truth. The promise is the right of the servants upon Allah. He has guaranteed to give it as He promised in the event they perform it. It is superior for Allah to show loyalty to the covenant. The threat is the right of Allah upon the servants. He said, "Do not do this, or I will punish you," but they did it. If Allah wills, He forgives; if He wills, He takes His right. Because this is His right. Between these two, forgiving is superior. For He is the Forgiving, the Merciful. (I. H. BURSEVI, 19/586)

 

50/30-35 THE DAY ETERNAL LIFE BEGINS

 

Translation

 

30- On that Day We will say to Hell, "Are you filled?" And it will say, "(I am not filled.) Is there any more?"

 

31- And Paradise will be brought near to the righteous (muttaqun); it is no longer far.

 

32-33-34. (It will be said,) "This is what you were promised—for every one who turned (to Allah in repentance), who kept (His commandments), who feared the Most Merciful (Rahman) though unseen (in every place), and who came with a heart turned in obedience (to Him). Enter it in peace (salam). This is the Day of Eternity."

 

35- They will have therein whatever they desire. And with Us is even more.

 

Commentary

 

(30). ‘On that Day We will say to Hell: 'Are you filled?' And it will say: 'Is there any more?'‘ This question and answer are a depiction of the fulfillment of the promise "I will surely fill Hell" (Sad 38/85) and an illustration of the horror and intensity of Hell. The interrogation is for confirmation (taqrir). That is, despite its vastness, Hell will be filled with groups of jinn and men thrown into it according to the expression "I will surely fill Hell with jinn and men all together" (Hud 11/119), yet its momentum will not decrease; out of its anger and violence toward the sinners, it will show greed for even more. (ELMALILI, 7/244)

 

‘On that Day We say to Hell, 'Are you filled?'‘ This question coming from Allah is a confirmation of what He said, a realization of His promise, a rebuke to those deserving of His punishment, and a warning to all His servants. (I. H. BURSEVI, 19/589)

 

Nesafi says: "According to the investigation made, this is a word to be spoken by Hell itself. There is no part of this to be rejected; it is just like making the organs speak. The question will be to rebuke the disbelievers. For Almighty Allah already knows whether Hell is full or not." (S. HAWWA, 14/94)

 

Hadith: Anas b. Malik (ra) narrates that the Prophet (pbuh) said: "As they are thrown into Hell, it says, 'Is there any more?' until (Almighty Allah) puts His foot over it, and then it says, 'Enough!'" (S. HAWWA, 14/103, from Muslim and Bukhari)

 

(31). ‘And Paradise is brought near to those who have taqwa (the righteous); it is not far at all.’ That is, if it is decided in Allah's court that a person is righteous (muttaqi) and worthy of Paradise, they will immediately find that Paradise ready before them. They will not go by traveling, walking, or riding any vehicle to reach Paradise. There will be no waiting between the time of the decision and the entry into Paradise. Here the decision is made, and there the person will definitely have entered Paradise. It is as if they were not transported to Paradise, but Paradise itself was brought to them. This measures how different the concepts of time and space in the realm of the Hereafter will be from our concepts in this world. All concepts such as speed and delay, distance and closeness that we know in this world will be meaningless things there. (MAWDUDI, 5/446, 447)

 

(32, 34). The distinguished characteristics of those entitled to enter Paradise are as follows: (O. CELIK, 4/626)

 

(a) ‘This is what is promised to everyone who turns,’ that is, one who turns very much to Allah by repenting.

 

(b) ‘And who observes the commandments,’ one who guards the boundaries of Allah or preserves the covenant with Allah, or as Ibn Kathir said, one who protects the covenant and fulfills it completely without breaking it.

 

(c) ‘Who feared the Most Merciful (Rahman) though unseen.’ That is, it means the one who fears Allah in secret, in a place where no one but Allah sees. Hadith: The command of the Prophet: "And a man who remembers Allah while in solitude and his eyes overflow with tears will be under the shade of the Throne on the Day of Judgment when there is no shade" resembles this.

 

In this verse, the word khashyah is used instead of khawf (fear). From this word khashyah, it is intended that the fear of Allah in the believer's heart is not just because they fear His punishment, but more because they feel the majesty and greatness of Allah, which creates a constant shivering over them. (MAWDUDI, 5/447)

 

(d) ‘And to those who come with a heart turned (to Allah).’ Ibn Kathir says: "That is, (it is the place promised to) the one who turns to Almighty Allah on the Day of Judgment, bows down in His presence, and comes before Allah with a sound (salim) heart." (S. HAWWA, 14/94)

 

"In peace (salam)"—either from the passing away of blessings and the coming of punishments, or to be in well-being and security—’enter there,’ into Paradise. Qatada says: "Just as they are saved from the punishment of Almighty Allah, the angels of Allah will also give them greetings of peace (salam)." (S. HAWWA, 14/94)

 

(35). ‘This is the Day of Eternity.’ They stay in Paradise forever; they never die, they never thirst, and they do not want their places to be changed. ‘There, whatever they wish is theirs.’ They find whichever of the various things that give pleasure they want; whichever they desire is made ready before them. ‘And with Us’ beyond what they desire ‘is even more.’ Nesafi says: "According to the view of the majority (jumhur), what is meant by 'more' here is the seeing of Almighty Allah without 'how' (bi-la kayf)." (S. HAWWA, 14/95)

 

50/36-40 GLORIFY HIM DURING A PART OF THE NIGHT

 

Translation

 

36- (O My Prophet!) And how many a generation We destroyed before them who were mightier in power than they! They wandered throughout the lands (for trade and similar purposes). But is there any place of escape?

 

37- Indeed in that (all that has been mentioned) is a reminder for whoever has a heart or who gives ear while he is present (in mind).

 

38- And certainly We created the heavens and the earth and all that is between them in six periods (phases), and no fatigue touched Us.

 

39-40- (O My Messenger!) So be patient over what they (the polytheists) say and exalt (your Lord) with praise of your Lord before the rising of the sun and before its setting. 40- And in part of the night (in prayers) exalt Him and after the prostrations (prayers).

 

Commentary

 

(36). ‘Before them, We destroyed many (disbelieving) generations. Yet they were stronger in power than themselves. They wandered throughout the lands. But is there any place of escape?’ These were not only greater in number but also superior in power and strength. Because they were powerful, they traveled throughout the lands. That is, they wandered the earth for trade, seeking sustenance, and gaining profit more than you do. ‘Is there a salvation?’ Is there an escape from Allah or from death? Ibn Kathir says: "That is, could they escape and be saved from Allah’s decree and destiny? When the punishment came to them because they denied the prophets, did it serve to turn this punishment away? Thus, if Almighty Allah wills to punish you, you too can have no escape, no salvation, and no refuge." (S. HAWWA, 14/95)

 

(37). ‘Indeed in this’ in the matters mentioned in this passage ‘for whoever has a heart’ that is, one who is alert; for a person who has a heart but does not wake up and understand is like one without a heart; ‘or who is present’ collecting his mind ‘and gives ear,’ because a person who does not collect his mind is like one who is not present. Indeed, ‘there is a lesson’ an example and an admonition ‘for such people.’ (S. HAWWA, 14/95)

 

(38). ‘And certainly We created the heavens, the earth, and all that is between them in six phases; no fatigue touched Us.’ In the available copies of the Torah, it is written that Allah created the universe in six days and rested on the seventh day because He had finished the creation, and that He sanctified that day. In the verse we are considering, the truth that the heavens and the earth were created in six days is confirmed, but the news and belief of resting on the seventh day is rejected; because the concepts of fatigue and resting contradict the supreme attributes that Allah has informed us of. The creation of the heavens and the earth in six days is also an expression open to interpretation. It would not be correct to take this word in its literal sense and evaluate it as six days consisting of twenty-four hours each according to worldly time measurements. (QUR’AN WAY, 5/112, 113)

 

‘And no fatigue touched Us,’ no weariness came to Us; that is, Allah did not need to rest on the seventh day as the Jews claimed. He is still creating, still creating, and He will create again. He creates from the dust as well. (ELMALILI, 7/247)

 

(39, 40). ‘(O My Messenger!) Be patient over what the polytheists say.’ Nesafi says: "That is, against the disbelief and anthropomorphism that the Jews say and practice, or endure what the polytheists say about the resurrection after death! For He who is capable of creating the universe is also capable of resurrecting them and taking revenge on them." (S. HAWWA, 14/97)

 

‘Exalt your Lord with praise before the rising of the sun and before its setting (perform prayer).’ ‘In part of the night and after the prostrations, exalt Him.’ The purpose of "exaltation" (tasbih) is prayer (namaz), remembrance (dhikr), and supplication (dua). "Before the rising of the sun" refers to the morning prayer; "before the setting of the sun" refers to the noon and afternoon prayers; "at night" refers to the evening, night, and tahajjud prayers. As for the "exaltation after the prostrations," what is meant by this are the supererogatory (nafilah) prayers performed after the obligatory (fard) ones and other remembrances performed. (O. CELIK, 4/629)

 

The word "Prostration" (Sajdah) refers to the prayer itself; a part is mentioned, but the whole is intended. What is meant here are the sunnah and supererogatory prayers performed after the obligatory prayers, or the glorifications (tasbih) performed after every prayer. This is because it is disliked (makruh) to perform supererogatory prayers after the morning and afternoon prayers. (H. DONDUREN, 2/824)

 

Hadith: "Whoever exalts Allah 33 times after every prayer, praises Him 33 times, and glorifies His greatness (takbir) 33 times, and completes it to 100 with 'La ilaha illallahu wahdehu la sharika leh, lehu'l mulku ve lehu'l hamdu ve Huve ala kulli shay'in qadir,' his sins will be forgiven even if they are as much as the foam of the sea." (I. H. BURSEVI, 19/619, from Muslim)

 

50/41-45 LISTEN TO THE VOICE OF THE CALLER

 

Translation

 

41, 42- (O My Prophet!) And listen for the Day when the Caller (Israfil) will call from a near place. 42- The Day they will hear the (terrible) blast in truth. That is the Day of Emergence (resurrection).

 

43, 44- Indeed, it is We who give life and cause death, and to Us is the final return. 44- The Day the earth breaks away from them, (revealing them) as they hurry forth. That is a gathering (hashr) easy for Us.

 

45- (O My Prophet!) We know best what they (the polytheists) say, and you are not a tyrant over them. But remind by the Qur'an whoever fears My threat.

 

Commentary

 

(41). ‘Listen for the Day when the Caller (Israfil) will call from a near place.’ That caller is Israfil and Gabriel (as). He will cry out: "O decayed bones, severed joints, shredded flesh, and scattered hair! Allah the Almighty commands you to gather for the Day of Distinction." They have likened this call in the re-creation, which will be heard equally by everyone, to the command "Be" (Kun) in the first creation. (ELMALILI, 7/248)

 

Wherever a person dies or wherever death overtakes them in the world, the voice of Allah's caller saying, "Walk towards your Lord," will reach them there. This voice will be heard by people rising from every corner of the earth as if it were a call from very close by, and it will be heard the same way everywhere simultaneously. This measures how different the concepts of time and space in the Hereafter will be compared to our world, and which powers can act according to which laws. (MAWDUDI, 5/451)

 

‘The Day they will hear the blast in truth. That is the Day of Emergence.’ This is the day of coming out from the graves. "Yawm al-khuruj" (Day of Emergence) is one of the names of the Day of Judgment. The day of Eid is also referred to as "yawm al-khuruj" by analogy. The meaning of this verse is: On the day they hear the blast, intertwined with the reality of resurrection, they go from the graves toward the reckoning. After the reckoning, they arrive at either Paradise or Hell. (I. H. BURSEVI, 19/625)

 

(43, 44). ‘Indeed, it is We who give life and cause death,’ meaning it is We who give life to people in the world and take their souls. ‘And to Us is the return.’ Their return will be to Us. (S. HAWWA, 14/98)

 

‘The Day the earth breaks away from them.’ It splits open and the dead come out from there. ‘They (come out) rapidly,’ in a hurry. ‘That is a gathering easy for Us.’ There is no difficulty; it is simple. Ibn Kathir says: "This repeating and returning is extremely easy and simple for Us." (S. HAWWA, 14/98)

 

(45). ‘We know best what the polytheists say. You are not a tyrant over them. So remind by the Qur'an those who fear My threat.’ The polytheists were spreading various rumors about the Prophet (pbuh), calling him "madman, poet, storyteller," which grieved him. Almighty Allah consoles His prophet by saying, "We know best what they say," and points out that there is wisdom in giving them opportunity and freedom despite all they do. Meanwhile, the Prophet's duty is not to force people into faith and religious life, but to convey the message by constantly reading and explaining the Qur'an, and calling people to religion and truth. (QUR’AN WAY, 5/114, 115)

 

The command ‘remind by the Qur'an’ is directed to all believers in the person of the Prophet. In this respect, every believer must learn the commands and prohibitions, the lawful (halal) and unlawful (haram), the principles and rulings, and the advice and parables of the Qur'an, and must teach and explain the Qur'an to people. This is a binding and definitive command of Almighty Allah. (I. KARAGOZ, 7/360, 361)

 

‘You are not a tyrant over them.’ That is, you are not someone who will force them to believe or do whatever you wish to them. You are only a reminder. As stated in the verses: "You are only a reminder, you are not a tyrant over them" (Ghashiyah 88/21-22). That is, you are not someone to force them to do what you want. (I. H. BURSEVI, 19/628, 629)