CHAPTER 34: SABA (SHEBA)

 

The surah was revealed in the Meccan period. It consists of 54 verses. Only the sixth verse was revealed during the Medinan period. The surah takes its name from the word "Saba," which is the name of a tribe or region mentioned in the 15th verse. Its content explains the foundations of tawhid (oneness of Allah), prophethood, and the hereafter, which are the fundamental subjects of Meccan surahs, and touches upon the stories of some prophets within this framework. (H. T. FEYIZLI, 1/427)

 

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

 

34/1-9 NOTHING REMAINS HIDDEN FROM HIM

 

Translation

 

1- All praise (hamd) is for Allah, to whom belongs whatever is in the heavens and whatever is on the earth. And to Him belongs all praise in the Hereafter. He is the All-Wise, the All-Aware.

 

2- He knows what goes into the earth and what comes out of it, and what descends from the heaven and what ascends into it. And He is the Most Merciful, the All-Forgiving.

 

3, 4- Those who disbelieve say, "The Hour will not come to us." Say (O Prophet), "Yes, by my Lord, the Knower of the unseen, it will surely come to you. Not [even] an atom's weight (zerre) escapes Him in the heavens or on the earth, nor [is there] anything smaller than that or greater but that it is in a clear Record (Lawh al-Mahfuz)." This is so He may reward those who have believed and done righteous deeds. For them is forgiveness and a noble provision.

 

5- But those who strive against Our verses, seeking to cause failure (to render them invalid or outside of life), for them will be a painful punishment of foul nature.

 

6- (O Prophet!) Those who have been given knowledge see that what is revealed to you from your Lord is the truth, and it guides to the path of the Exalted in Might, the Praiseworthy.

 

7- But those who disbelieve say (to one another, referring to the Prophet), "Shall we direct you to a man who informs you that when you have disintegrated in complete disintegration, you will [then] be [raised] in a new creation?"

 

8- "Has he invented a lie about Allah or is there a madness in him?" No, but those who do not believe in the Hereafter are in punishment and in extreme error (far from the truth).

 

9- Have they not looked at what is before them and what is behind them of the heaven and the earth? If We should will, We could cause the earth to swallow them or cause pieces of the heaven to fall upon them. Indeed in that is a sign (lesson) for every servant who turns [to Allah].

 

Commentary

 

(1) “‘All praise (hamd) is for Allah, to whom belongs whatever is in the heavens and whatever is on the earth.’” All beings belong to Allah alone in terms of creation, ownership, existence, destruction, giving life, and causing death. Therefore, praise returns only to Allah and no other. (I. H. BURSEVI, 16/9)

 

The word hamd in Arabic is used for both praise and gratitude. Since Allah is the sole owner of the entire universe, He is the only one worthy of praise for every kind of perfection, order, wisdom, power, and beauty seen in the universe. (MAWDUDI, 4/443)

 

“‘And to Him belongs all praise in the Hereafter.’” The people of Paradise will praise Allah because of the pleasure they feel from the blessings and the great reward they have reached. Nasafi states: Praise is wajib (obligatory) here (in this world) because this is the realm of responsibility (taklif). In the hereafter, it is not wajib because there is no taklif there. (S. HAWWA, 11/500) Believers will constantly have the expression of praise on their tongues and will end their prayers with "Al-hamdu lillahi rabbi’l-alamin." (QUR’AN WAY, 4/411)

 

(2) “‘He knows what goes into the earth...’” such as sown seeds, raindrops descending into the depths, the buried dead, and other burials. “‘...and what comes out of it’ such as plants, minerals, and water; ‘what descends from the heaven’ such as rain, provision, blessings, commands, prohibitions, and decrees; ‘and what ascends into it’ such as angels, supplications, and righteous deeds." (S. HAWWA, 11/501)

 

“‘He is the Most Merciful, the All-Forgiving’” If those who rebel against Him are not punished immediately, it is because Allah is Merciful and Forgiving, not because the earth is lawless. It is a reality of His grace that He gives the rebellious servant enough time and opportunity to reform themselves. (MAWDUDI, 4/443)

 

(3, 4) “‘Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord... it will surely come to you."’” The use of "Bala" (Yes/Nay), the oath by Allah, and various linguistic reinforcements in Arabic indicate the highest point of emphasis. The purpose is to evidence the truth of the news regarding the coming of the Hour. (S. HAWWA, 11/504)

 

Allah describes Himself as the "Knower of the unseen" (Alim al-ghayb) to emphasize that the Hour will definitely come, but only He knows its timing. (QUR’AN WAY, 4/412)

 

“‘Not [even] an atom's weight escapes Him...’” Nothing, down to the level of an atom, an electron, or the smallest indivisible part, is outside His knowledge. (ELMALILI, 6/350) Everything is registered in the "Lawh al-Mahfuz" (the Preserved Tablet). Even if bones decay and scatter, He knows where they went and will bring them back as He initiated them the first time. (S. HAWWA, 11/504, 505)

 

“‘This is so He may reward those who have believed... seeking to cause failure to Our verses...’” These two verses state the wisdom behind the occurrence of the Hour: to reward the happy believers and to punish the wretched disbelievers. Reason and justice require that a time must exist where criminals pay for their crimes and the good are rewarded. Since this balance is not always seen in this world, the Hereafter must fulfill this need. (S. HAWWA, 11/505; MAWDUDI, 4/445)

 

(6) “‘Those who have been given knowledge see that what is revealed to you... is the truth...’” This refers to the Companions and the believers following them, or scholars from the People of the Book like Abdullah ibn Salam who entered Islam. Anyone who examines the Qur'an without prejudice knows it is the word of Allah. (H. DONDUREN, 2/686; I. KARAGOZ 6/123)

 

(7) “‘The disbelievers say: "Shall we direct you to a man who informs you... you will [then] be [raised] in a new creation?"’” Although the Prophet (pbuh) was a well-known figure, they spoke of him as if he were an unknown person to feign ignorance and belittle him. To them, being recreated after their bones have crumbled into dust was a matter of great astonishment. (S. HAWWA, 11/512)

 

(8) “‘Has he invented a lie... or is there a madness in him? No, but those who do not believe in the Hereafter are in punishment...’” Those who disbelieve in the Hereafter suffer even in this world through the deprivation of a lofty purpose, pessimism, and the replacement of faith with carnal passions. This state of mind leads to inner suffering. Modern man's attempt to forget death and replace faith with ambition is a form of this distress. (O. CELIK, 4/142; QUR’AN WAY, 4/414)

 

(9) “‘Have they not looked at what is before them and what is behind them... If We should will, We could cause the earth to swallow them...’” Allah states that He is capable of punishing them due to their oppression, but He delays it because He is Halim (Forbearing). (S. HAWWA, 11/513)

 

“‘Indeed in that is a sign for every servant who turns [to Allah].’” There are signs that Allah is capable of resurrecting bodies. The One who is capable of creating the vast heavens and the earth is certainly capable of bringing bodies into existence again. (From Ibn Kathir; S. HAWWA, 11/513, 514)

 

34/10-11 WE BESTOWED UPON DAVID A FAVOR FROM US

 

Translation

 

10, 11- And certainly We gave David bounty (favor) from Us. (We said), "O mountains, repeat Our praises (tasbih) with him, and the birds [as well]." And We made iron pliable for him. (Commanding him), "Make full coats of mail and calculate [precisely] the links (the weave), and work righteousness. Indeed I, of what you do, am Seeing." [cf. 21/79; 38/18]

 

Commentary

 

(10). ‘And certainly We gave David bounty from Us.’ The main interpretations regarding the nature of the exceptional grace expressed by the word fadl and reported to have been given to David are as follows: Prophethood, sovereignty, the holy book named Zabur, knowledge, the ability to judge with justice, superior courage in war, power and strength, abundant blessings, a beautiful voice, a healthy long life, the skill to improve people's affairs and reconcile them, the power to influence or command mountains, the skill to manufacture special armor, and through this, the ability to provide for his livelihood without being dependent on others. (From Shawkani and Ibn Ashur; QUR’AN WAY, 4/416, 417)

 

“O mountains, repeat Our praises (tasbih) with him, and the birds [as well].” The verses "He subjected the mountains and birds to glorify with David" (Anbiya 21/79) and "Indeed, We subjected the mountains to glorify with him at evening and sunrise, and the birds assembled; all were turning to him" (Sad 38/18, 19), which will appear in Surah Sad, mean the commentary of this. That is, David was given such a beautiful voice and such a glorious manner that as he glorified in the evening and morning, all the mountains and birds would join his voice, echoing and singing. This means that beautiful voice and melodies became a special superiority of David, a miracle that even gathered birds around him. (ELMALILI, 6/353)

 

Elmalılı points out that when this verse – and some other evidence – is taken into account, it will be understood that the idea that music is prohibited in an absolute sense in Islam is incorrect. (QUR’AN WAY, 4/417)

 

The Sharia desires that the Qur'an be beautified with the voice while being read and recited with a melody; however, not with the compositions and tunes of the transgressors who follow dry sound by ruining the text of the expression and making the meaning forgotten, but by reading it with a sound that will provide a conscious life by conveying the subtleties of its meaning and eloquence without ruining the tajwid and fluency of the words. This has been called "Luhun-i Arab" in the Prophet's hadith and described as "Tajwid" in the science of recitation. (ELMALILI, 6/353, 354)

 

Hadith: According to the narration in the Sahih, the Messenger of Allah (pbuh) heard Abu Musa al-Ash'ari reciting the Qur'an at night. He stopped and listened to his recitation, then said: "Indeed, this man has been given one of the flutes (mizmars) of the family of David." (S. HAWWA, 11/520)

 

‘We softened the iron for him.’ The discovery and melting of iron must be older. However, putting it into any shape he desired like wax and applying a sensitive industry to the extent of weaving a garment is a craft that was granted to David (a.s.). Indeed, it was stated in Surah al-Anbiya, "We taught him the craft of garments for you, to protect you from the violence of your war" (Anbiya 21/80), from which it is understood that this craft remained as a legacy for later generations. (ELMALILI, 6/354)

 

(11). “(Make) long and wide armor (to cover the body), and calculate its weave.” (We revealed: “O believers!) Work righteous deeds. For I am seeing what you do.” The word sabighat used in the original of the verse means "armor." According to the information we have, before David (a.s.), armor was made from metal plates consisting of a single piece. These one-piece armors were both heavy and of a nature that would make it difficult for the body inside them to move. Therefore, Allah the Almighty taught David, through inspiration, how to make armor consisting of interlocking, movable rings. Thus, it became possible for the armor to take shape according to the human body and to flex depending on the movements of the body. (S. KUTUB, 8/376)

 

It is quite significant that David (a.s.) was first commanded to make a woven armor shirt, that is, a defensive tool rather than an offensive weapon, and was given a special skill in this matter. This clearly shows how valuable a human being is in the sight of Allah and how important it is to protect life. (Razi) Already in another verse, teaching how to make armor is explained with the reason of protecting human beings against other human beings. (cf. Anbiya 21/80) (QUR’AN WAY, 4/418)

 

Hadith: "The most beautiful of what a person eats is what he has earned himself. Allah's Prophet David also used to eat from his own hand labor." (From Bukhari; QUR’AN WAY, 4/419)

 

34/12-14 O FAMILY OF DAVID! GIVE THANKS

 

Translation

 

12- And to Solomon [We subjected] the wind—its morning journey was a month, and its evening journey was a month—and We made a spring of [molten] copper flow for him. And of the jinn were those who worked before him by the permission of his Lord. And whoever among them swerved from Our command—We will make him taste of the punishment of the Blaze. [cf. 21/81; 38/36]

 

13- They made for him whatever he desired of high palaces (and sanctuaries), statues, basins like reservoirs, and fixed cooking cauldrons. (Allah said), "Work, O family of David, in gratitude." And few of My servants are grateful.

 

14- Then, when We decreed death for him, nothing indicated his death to them except a creature of the earth (a woodworm) that was eating his staff. So when he fell down, it became clear to the jinn that if they had known the unseen, they would not have remained in the humiliating torment (of laborious work).

 

Commentary

 

(12) “‘And to Solomon [We subjected] the wind—its morning journey was a month, and its evening journey was a month—’” Almighty Allah placed the wind under the command of Solomon (a.s.). By his directive, the wind would blow toward a specific region (the "Holy Lands" as mentioned in Surah al-Anbiya) for a duration of one month and return in the same amount of time. (S. KUTUB, 8/377)

 

“‘...and We made a spring of [molten] copper flow for him.’” The word qitr refers to copper. Just as iron was softened for David, copper was made to flow like water for Solomon as a miracle. This might have occurred as a volcanic eruption of molten copper or by teaching him how to liquefy and cast it. Modern archaeological excavations at the port of Ezion-Geber have uncovered a copper foundry from Solomon's era, supporting the historical reality of his copper industry. (S. KUTUB, 8/377; TDV İslam Ansiklopedisi, 38/60)

 

“‘And of the jinn were those who worked before him...’” The term "jinn" refers to hidden beings not visible to the human eye. According to the Quran and authentic Hadiths, jinn are a third type of creation besides angels and humans, created before humans (15/27). Prophets could see them in special circumstances; for example, Prophet Muhammad (pbuh) saw them while reciting the Quran, and Solomon (a.s.) interacted with an Ifrit among them (27/38-40). (S. KUTUB, 8/377; M. DEMIRCI, 2/613)

 

“‘And whoever among them swerved from Our command—We will make him taste of the punishment of the Blaze.’” Although some pagans worshipped jinn, this verse clarifies that jinn are under Allah's command and are punished if they disobey, just like the humans who worship them. (S. KUTUB, 8/377)

 

(13) “‘They made for him whatever he desired...’” Just as there were humans working under Solomon's command, there were also jinn working under his control. Since they were stronger and more skilled than humans, Solomon (a.s.) had them perform heavy and difficult tasks. The verse mentions: Maharib: Sanctuaries, magnificent buildings, palaces; Temasil: Figures, engravings, images decorating large buildings. Making statues is haram in Islam, and according to the Torah, it was also forbidden. As a prophet who followed the laws of the Torah, it is out of the question for Solomon (a.s.) to have done or ordered something haram. Therefore, what is meant here must be non-forbidden landscape pictures and engravings. Cifan: Bowls like large basins. Kudur: It is reported that they made huge cauldrons that could not be moved due to their size. This shows that Solomon (a.s.) was an extremely generous person who had many guests and loved to serve them. (O. CELIK, 4/146)

 

Our elders (Hanafi jurists) and other jurists have stated that making a picture of a living thing is not only haram but strictly forbidden; it is a great sin regardless of whether the person uses it with disrespect or for another purpose. (MAWDUDI, 4/453)

 

Hadith: "Whoever makes an image/statue, Allah will punish him until he breathes life and soul into it, and he will never be able to do so." This hadith indicates the prohibition of making statues of living beings. (From Muslim; I. H. BURSEVI, 16/45)

 

Hadith: "Those who will be subjected to the severest punishment by Allah on the Day of Resurrection are the painters (those who make images of living things)." (From Bukhari and Muslim; MAWDUDI, 4/451)

 

Hadith: Narrated by Abdullah bin Umar (r): Gabriel (a.s.) was supposed to come to the Prophet (pbuh), but he did not. When the Prophet went out and met him, Gabriel said: "We [angels] do not enter a house in which there is a picture or a dog." (From Bukhari and Muslim; MAWDUDI, 4/452)

 

“‘Work, O family of David, in gratitude.’” That is, We said to them: Act with gratitude for the religious and worldly blessings Allah has given you. “‘And few of My servants are grateful.’” Very few are those who put forth all their strength to fulfill gratitude as required, engaging their hearts, tongues, and limbs with gratitude through their belief, admission, and work. This expression reports a reality. (S. HAWWA, 11/516)

 

(14) “‘And when We decreed for him death, nothing indicated his death to them except a creature of the earth eating his staff...’ According to the Quran's statement, the pagans were associating the jinn as partners with Allah, accepting them as the children of Allah, and seeking refuge in them. (cf. En’âm 6/100; Sâffât 37/158; Cinn 72/6). They also believed that the jinn knew the unseen (ghayb) and turned to them to obtain hidden knowledge. Here, Allah the Almighty declared that the jinn do not know the unseen by giving a vivid example from the occasion of Prophet Solomon's death, stating that these beliefs held by the pagans are completely baseless and wrong. (O. CELIK, 4/147)

 

There is no verse or hadith from our Prophet or the Book of Allah that informs us exactly how this event took place. There is also no verse or hadith regarding the length of time between Prophet Solomon's death and his falling down as a result of his death being realized. All reports on this subject come from the scholars of the People of the Book. Mentioning them does not provide a lesson or counsel; sufficient lesson and counsel can be found in what Allah the Almighty has told us. (S. HAWWA, 11/516)

 

Neither angels, jinn, prophets, nor humans have the right to claim that they know the unseen. This belongs only to Allah the Almighty. Indeed, Allah says: "He [alone] knows the unseen, and He does not disclose His unseen to anyone. Except whom He has approved of messengers." (Jinn, 72/26, 27). (From Vehbe ZUHAYLI; N. YASDIMAN, 8/30)

 

34/15-21 WE ONLY PUNISH THE UNGRATEFUL

 

Translation

 

15- Certainly, there was for Saba’ (the people who lived in Yemen) a sign in their dwelling place. (The valley they lived in) was surrounded by two gardens on the right and on the left. (Their prophets said to them): “Eat from the provision of your Lord and be grateful to Him. (Here is) a good land and a most forgiving Lord!”

 

16- But they turned away (from faith, worship, and gratitude); so We sent upon them the Flood of Arim, and We replaced their two gardens with two gardens of bitter fruit, tamarisk, and something of sparse lote trees.

 

17- Thus We compensated them because they were ungrateful. Do We ever compensate (with such a punishment) anyone except the ungrateful?! [cf. 17/16-17; 28/58]

 

18- And We placed between them (the land of Saba’) and the cities which We had blessed many towns within sight of one another. And We determined the journey between them (easily from one to another, saying): “Travel through them by night and by day in safety.”

 

19- But they said (in a rebellious tone): “Our Lord! (Our distance is near), make the distance between our journeys longer,” and they wronged themselves. So We made them (like) legends (in stories) and dispersed them in total exhaustion. Indeed, in that are signs for everyone who is most patient and most grateful.

 

20- And certainly, Iblis (Satan) proved his assumption about them (that he would mislead them). So they followed him, except for a group of the believers.

 

21- However, Iblis has no authority/influence over them. (We gave him this opportunity) only so that We might make evident who believes in the Hereafter from who is in doubt about it. (O my Prophet!) Your Lord is the Guardian over all things. [cf. 15/39-43]

 

Commentary

 

(15). ‘Certainly, there was for Saba’ (the people) a sign in their dwelling place. (Their dwellings) were surrounded by two gardens on the right and on the left. (Their prophets said to them): “Eat from the provision of your Lord and be grateful to Him. (Here is) a good land and a most forgiving Lord!”’ (..) The people of Saba’, while they previously worshipped the sun, came under the command of Prophet Solomon under the leadership of Belqis, saved their country, and established an advanced civilization. Their center was the city of Ma’rib in Yemen. While the Sabaeans were previously living in abundance and peace, they were punished with the Arim Flood when they were ungrateful for the blessings Allah gave. (..) The Sabaean government, as stated in Surah an-Naml, submitted to Prophet Solomon during the period of Belqis. (H. DONDUREN, 2/688)

 

‘Two gardens on the right and on the left’: This does not mean that there were only two gardens in the whole country; it means that the whole country of Saba’ was like a garden. Wherever a person sat, he could see a garden on his right and a garden on his left. (MAWDUDI, 4/459)

 

The command ‘be grateful to Him’ indicates a necessity. It is necessary to be grateful for all the blessings given by Allah. Gratitude is possible by knowing that the one who gives the blessing is Allah, by saying ‘al-Hamdu Lillah’, by not being ungrateful for the blessing, by not consuming the blessings in illegitimate areas, by giving the rights of the poor and needy in the blessing, and by complying with the commands and prohibitions of Allah by believing in accordance with its conditions. In order to be able to be grateful, it is a condition to have believed. There is no gratitude without faith. Therefore, to say ‘be grateful to Him’ also means to believe, do not deny. (I. KARAGOZ 6/140)

 

The enrichment of the country was based on two main reasons: (a) The intense interest of the people in commercial activities and their control of the spice road, which advanced from Ma’rib to Syria in the north and toward Dhofar on the coasts of the Arabian Sea in the east, thus connecting with the sea routes to India and China. (b) The Sabaeans constructing wonderful embankments, dams, and irrigation networks that gained great fame in history with their magnificent ruins that have survived to the present day, over a period of hundreds of years around the capital Ma’rib. (QUR’AN WAY, 4/426)

 

‘A good land and a forgiving Lord’ That is, this land where your provision is located is a pleasant and beautiful land. The one who gives you this provision is your Lord. Your Lord, whose forgiveness is abundant for those who are grateful to Him, has asked you to be grateful. (S. HAWWA, 12/9)

 

(16). ‘But they turned away (from faith, worship, and gratitude); so We sent upon them the Flood of Arim, and We replaced their two gardens with İtwo gardens of bitter fruit, tamarisk, and something of sparse lote trees.’ Ibn Kathir says: Here, after those ripe fruits, beautiful landscapes, deep shadows, and flowing rivers, this was the end of those two gardens. In their place, cedar trees with unpleasant taste, bitter fruit, many thorns, and few fruits were given. The reason for this is their denial, their associating partners with Almighty Allah, their lying about the truth, and their turning away from the truth and turning toward falsehood. (S. HAWWA, 12/9)

 

That is, as a result of the flood that occurred after the collapse of the dam (barrage), the whole country was ruined. The canals that the Sabaeans dug by constructing embankments between the mountains collapsed and the entire irrigation system was broken. As a result, the country, which was previously like a garden, became a jungle where wild weeds grew, and no fruit was left that could be eaten except for the cherry-like fruit of small stunted trees. (MAWDUDI, 4/459)

 

‘Thus We compensated them because they were ungrateful.’ The word ‘kafaru’ in the original of the verse means, according to the most plausible interpretation, ‘to ignore the blessing, to be ungrateful.’ The Sabaeans were still living in their homes at this time. Although they had now become poor, and their former dazzling abundance and happiness had been replaced by poverty and distress. But they were living together; their society had not yet dispersed. In addition, the civilization levels connecting their homelands to the holy cities in their north, namely Mecca in the Arabian Peninsula and Jerusalem in the Damascus region, were still standing. Just as the city of Yemen, located in their north, was a prosperous city connected with the holy cities we mentioned, the road providing transit between the centers of civilization was well-maintained, busy, and safe. (S. KUTUB, 8/382)

 

(18). ‘And We placed between them (their land) and the cities which We had blessed many towns within sight of one another. And We determined the journey between them (easily from one to another, saying): “Travel through them by night and by day in safety.”’ Because they were close to each other, ‘We created towns’ that saw each other, were adjacent to each other, that is, easily seen by those who looked, or not far for those who went and came on the road and seen by them, ‘and We determined the traveling there.’ That is, We had made these towns side by side with certain distances where the traveler would rest in one during the day and travel in the other at night and continue his journey in this way until reaching Damascus. (S. HAWWA, 12/10)

 

‘We said, travel there in safety by nights and days.’ Nasafi says: That is, if you wish, travel there by night, and if you wish, by day. The security situation does not change with the change of times. Or travel there in safety. Even if your journey duration is long, lasting throughout nights and days, you will not fear the enemy, hunger, or thirst. (S. HAWWA, 12/10)

 

In the Holy Qur’an and in the practices of the Prophet, there is much evidence showing the importance of traveling, learning the cultures and civilizations of different societies, and exchanging information and ideas. Meanwhile, references have been made to what a great blessing it is to be able to travel in safety. (on this subject cf. Quraysh 106/1-4; QUR’AN WAY, 4/429, 430)

 

(19). ‘But they said (in a rebellious tone): “Our Lord! (Our distance is near), make the distance between our journeys longer,” and they wronged themselves. So We made them legends and dispersed them in total exhaustion. Indeed, in that are signs for everyone who is most patient and most grateful.’ That is, the Sabaeans became so scattered in every direction that their dispersion has now become known by everyone. Even today, if Arabs want to talk about the total dispersion of a community, they show the Sabaeans as an example. When Allah took back His blessing from them, various Sabaean tribes left their homelands and began to migrate to other regions of Arabia. Banu Ghassan settled in Syria and Jordan, Aws and Khazraj in Yathrib, and Khuza’a in Tihama near Jeddah. The Azd tribe went to Oman, and the tribes of Bani Lahm, Judham, and Kinda had to leave their homelands to migrate elsewhere. Thus, the Sabaeans ceased to be a nation and became only a legend. (MAWDUDI, 4/461)

 

‘Our Lord, make our journeys with long intervals.’ They prayed, saying ‘Our Lord, we are tired now, reduce the number of our journeys.’ But they had not been devoted to Allah in a way that would make them deserve their prayers to be accepted, they had not clung to His commands. Just as they had become spoiled once because of abundance, they were now acting impatiently in the face of troubles. Therefore, Almighty Allah gave them the response they deserved. He scattered them here and there by breaking their society into pieces. From those eye-catching civilizations, only some ruins, rumors circulating from ear to ear, and stories told among the people remained. (S. KUTUB, 8/383)

 

Regarding the command ‘Indeed, in that are signs for everyone who is most patient and most grateful,’ Qatada said: ‘Mutarrif said: Yes, the most patient and most grateful servant is the one who gives thanks when a blessing is given to him, and remains patient when he is tested and faced with calamities.’ (S. HAWWA, 12/15)

 

Hadith: The affair of the believer is amazing. If Almighty Allah decrees something for him, it definitely becomes good for him. If an abundance reaches him, he gives thanks; this becomes good for him. If a distress reaches him, he remains patient; this also becomes good for him. (From Abu Hurayra; Bukhari and Muslim; S. HAWWA, 12/15)

 

(20). ‘And certainly, Iblis proved his assumption about them. So they followed him, except for a group of the believers.’ Iblis, who rebelled against the command of Almighty Allah, had asked for an opportunity to be given to him to mislead people from the right path; when this request was accepted, he took his place within the order of testing on earth. Here, in the 20th verse, it is stated that the word spoken and the assumption made by Iblis addressing Allah the Almighty in the beginning came true for a part of humanity. As it appears in verses 39-40 of Surah al-Hijr, Iblis had said: ‘My Lord! Because You have made it possible for me to go astray, I swear that I will make (sins) look charming to them on earth and –except for Your sincere servants– I will definitely mislead all of them.’ In addition, the following word of the devil is included in the 17th verse of Surah al-A’raf: ‘Then I will surely come to them from before them and from behind them and from their right and from their left, and You will not find most of them grateful.’ (QUR’AN WAY, 4/431)

 

(21). ‘However, he has no influence over them. (We gave him this opportunity) only so that We might make evident who believes in the Hereafter from who is in doubt about it. Your Lord is the Guardian over all things.’ Ibn Kathir says: ‘That is, the reason why we made Iblis haunt them is to distinguish the believer who believes in the Hereafter, in the realization of the Hereafter, and in the reckoning and punishment in the Hereafter and worships his Lord beautifully in the worldly life, from the one who is in doubt about the Hereafter.’ (S. HAWWA, 12/11)

 

(In contrast) In the 21st verse, it is reminded that the devil has no coercive power over them and that the responsibility belongs to them. (It is accepted that the word ‘sultan’, which means ‘evidence, proof’ in the dictionary, is used here in the sense of ‘coercive power’. (cf. Ibn Atiyye). As a matter of fact, in the 22nd verse of Surah Ibrahim, in order for this matter to be understood well, a scene to be encountered on the day of gathering is visualized as follows: ‘When Allah’s judgment is fulfilled, the devil says: “Indeed, Allah had made a true promise to you; I also gave a promise to you but, I turned out to be a liar. Actually, I did not have the power to force you; what I did consists of making a call to you; and you followed my call. In that case, do not blame me, blame yourselves. Neither can I save you, nor can you save me. I had also rejected your associating me as a partner to Allah before.” Indeed, there is a painful punishment for the wrongdoers.’ The 65th verse of Surah al-Isra also shows that the devil does not have the power to force the one who does not want to go astray. (For information about Iblis and the devil, cf. Fatiha 1/1 (A’udhu); Baqara 2/34; Nisa 4/117-121; Anfal 8/48; Kehf 18/50; QUR’AN WAY, 4/431, 432)

 

34/22-30 CALL UPON THOSE YOU CLAIM AS GODS

 

Translation

 

22- (O my Messenger! To the pagans) Say: “Call upon those you have claimed [as gods] besides Allah (outside of Islam, and those idols you show devotion to instead of Allah)! They do not possess even an atom's weight [of authority] in the heavens or on the earth. They have no partnership (with Allah) in them. Nor is there for Him any assistant among them.” [cf. 17/56; 18/51; 27/59-64]

 

23- Intercession does not benefit in His (Allah the Almighty's) presence, except for those whom He has given permission (to intercede for those who are worthy). Until, when fear is removed from their hearts (for intercession), they say: “What has your Lord said?” They (those who were given permission for intercession) say: “The truth.” And He is the Most High, the Most Great. [cf. 2/255; 20/109; 21/28; 53/26; 78/38]

 

24- (O my Prophet!) Say to the disbelievers: “Who provides for you from the heavens and the earth?” Say (you): “Allah. And indeed, either we or you (one of the two of us) are upon right guidance or in clear error. (Think.)” [cf. 10/31; 23/84-87; 31/25]

 

25- (O my Prophet! To the disbelievers) Say: “You will not be asked about the sins we have committed, and we will not be asked about what you do.”

 

26- (O my Prophet! To the disbelievers) Say: “Our Lord will bring us all together (on the Day of Resurrection), then He will judge between us with truth (and justice). He is the Most Just Judge, the All-Knowing (of everything).”

 

27- (O my Prophet! To the pagans) Say: “Show me those whom you have joined with Him as partners. (Do they have any divine characteristics?) No! In fact, He is Allah, the Almighty, the All-Wise.”

 

28- (O my Messenger!) We have not sent you except to all mankind as a giver of glad tidings and a warner (as a prophet). But most of the people do not know (this). [cf. 4/79; 21/107; 48/8]

 

29- (The pagans) say: “When is this threat (the Day of Resurrection you have threatened us with), if you are truthful?”

 

30- (O my Prophet! To the pagans) Say: “(That) is a day promised to you which you cannot postpone for an hour nor can you advance it.”

 

Commentary

 

(22). ‘(O my Messenger!) Say: “Call upon those you have claimed [as gods] besides Allah (outside of Islam) and your idols!”’ Call upon the idols and angels whom you worship instead of Allah, to whom you take refuge in the troubles that befall you by giving them Allah's name, and whose acceptance of your prayer you hope for, just as you expect Allah to accept your prayer. (S. HAWWA, 12/16)

 

‘They do not possess even an atom's weight [of authority] in the heavens or on the earth (whether it be good or evil, benefit or harm).’ It is impossible for these fake gods to claim ownership of even the smallest thing in the heavens and on the earth. Because the owner of anything uses that thing as he wishes. So, do these fake gods have anything that remains outside of the ownership of Allah the Almighty? Which object in this vast universe can they use freely with the ease of an owner? (S. KUTUB, 8/386)

 

‘They have no partnership (with Allah) in them.’ That is, they have no partnership either in the creation of the heavens and the earth, or in owning and dominating them. (S. HAWWA, 12/16)

 

‘Nor is there for Him any assistant among them.’ Allah, whose glory is exalted, has no assistant among those they have fabricated as gods to manage the affairs of these creatures. That is, with this, Allah the Almighty wants to say: While they are so helpless, how can they be prayed to as Allah is prayed to? (S. HAWWA, 12/16)

 

(23). ‘Intercession does not benefit in His (Allah the Almighty's) presence, except for those whom He has given permission (to intercede for those who are worthy).’ First Muhammad (s) in the Maqam-i Mahmud, then step by step the other prophets, righteous people, and angels. ‘Until, when fear is removed from their (the pagans', M. DEMIRCI, 2/617) hearts (for intercession):’ that is, the intercession of those He permits does not happen suddenly either; they wait for a long time at the place of gathering, the waiting area. They wait in terrible fear and excitement, they wait to such an extent that, finally, when that terror and excitement is removed from their hearts, that is, when permission for intercession is given, those waiting for intercession say to their intercessors (ELMALILI, 6/363) “What has your Lord said?” They (those who were given permission for intercession) say: “The truth.” That is, they will say, our Lord spoke the true word. This will be the permission to intercede for those whom Allah will be pleased with. (S. HAWWA, 12/17)

 

Is it as easy and simple to get permission from Allah to intercede as it is imagined? No, this is a very severe and difficult situation. A person's tongue is tied, and due to fright and fear, he becomes as if hidden under a cover. ‘The Lord of the heavens and the earth and whatever is between them, the Most Merciful (Lord). They cannot address Him. (They cannot dare to speak in His presence) That day the spirit and the angels will stand in rows. No one can speak except the one the Most Merciful gives permission (the one whom the Most Merciful gives permission to speak also) says only the truth.’ (Naba 78/37-38, M. HIJAZI, 5/140)

 

Hadith: Regarding the prayer he will perform when he comes to the Maqam-i Mahmud, where his intercession for all creation will take place so that their Lord may come (His mercy, M. SELMAN) to give His judgment among them, the Prophet (s) said: ‘I will prostrate before Allah the Almighty. Allah will leave me in prostration as long as He wishes and will inspire me to praise and glorify Him in a way that I cannot count right now; then I will be told: O Muhammad! Raise your head, speak! Your word will be heard; ask, your request will be given; intercede, your intercession will be accepted.’ (From Bukhari and Muslim, S. HAWWA, 12/22)

 

(24). ‘Say to the disbelievers: “Who provides for you from the heavens and the earth?” Say (you): “Allah.”’ The subject of provision is a reality that has a place in the daily life of the pagans. There are types of ‘provision’ descending from the sky. Such as rain, heat, light, and brightness. These were the main sky-sourced types of provision known at the time the verse was revealed. Apart from these, there are many types of ‘provision’ originating from the sky that mankind can recognize day by day. The main earth-sourced provisions are plants, animals, underground waters, liquid energy sources, minerals, and underground treasures. Apart from these, there are many more types of ‘provision’ sourced from the earth, both those known by ancient people and those whose existence was discovered in the flow of time. (S. KUTUB, 8/388)

 

‘And indeed, either we or you (one of the two of us) are upon right guidance or in clear error. (Think.)”’ Allah the Almighty reminds His messenger and the believers of an important method in terms of the etiquette of discussion and the productivity of intellectual debates. If the person discussing starts by stating in advance that the other party is wrong, no productivity can be obtained from this discussion; however, accepting that one of the two parties might be wrong first enables the removal of obsession and allows the parties to sincerely review their ideas. (From Razi, QUR’AN WAY, 4/435)

 

(25). ‘(To the disbelievers) Say: “You will not be asked about the sins we have committed, and we will not be asked about what you do.”’ The work everyone does is recorded for their own account. Everyone is alone with their responsibility and the reward of their behavior. Everyone should determine whether they are going toward salvation or toward disaster through the filter of evaluating their own attitude. With this delicate touch, the pagans are being warned and encouraged to think, to evaluate their situation, and to ponder about their future. (S. KUTUB, 8/389)

 

Ibn Kathir says the following: The meaning of this expression is to disassociate from them. That is, just as you are not from us, we are not from you either. On the contrary, we are calling you to Allah the Almighty, to unify Him, to worship only Him. If you accept this call, you will be from us, and we from you. If you deny it, we are disassociated and far from you, and you are disassociated and far from us. (S. HAWWA, 12/18)

 

(26). ‘(To the disbelievers) Say: “Our Lord will bring us all together (on the Day of Resurrection), then He will judge between us with truth (and justice).’ He will give His judgment among us with justice without any oppression or taking sides being in question. ‘And He is the Fettah.’ He is the absolute judge and sovereign. ‘He is the Alim.’ He is the one who knows both the deed and the judgment. (S. HAWWA, 12/18)

 

The sentence ‘.. then He will judge between us with truth and justice’ expresses that Allah the Almighty will question people and decide with justice, separate the righteous from the unjust, will not oppress anyone, and consequently will put the believers in paradise and the disbelievers in hell, and everyone will see the reward of their faith and denial, their obedience and rebellion. (I. KARAGOZ 6/154)

 

‘He is the Most Just Judge, the All-Knowing (of everything).”’ He gives His final decision by knowing and recognizing the partisans of truth and the partisans of falsehood, by splitting hairs. Saying so means trusting the judgment and decision of Allah the Almighty. Allah the Almighty will definitely give His final judgment, separate the truth from the falsehood, and strip the veil of uncertainty from the face of the truth. He only overlooks the affairs remaining mixed until the end of a certain period. He brings the partisans of truth and the partisans of falsehood together so that the partisans of truth can find the opportunity to perform their calling duties. He wants the partisans of truth to spend their utmost efforts and reveal their utmost skills in that mixed environment. Then He will carry out His command and say the final word. (S. KUTUB, 8/389, 390)

 

(27). ‘(O Muhammad! You say to these disbelievers) “Say: “Show me those whom you have joined with Him as partners. (Do they have any divine characteristics?) No!”’ You give up speaking like this, realize that you are in deviation and come to yourselves. (S. HAWWA, 12/18) ‘In fact, He is Allah, the Almighty, the All-Wise.”’

 

(28). ‘(O my Messenger!) We have not sent you except to all mankind as a giver of glad tidings and a warner (as a prophet). But most of the people do not know (this).’ While previous prophets were sent to a certain period of time and a certain region, the Messenger of Allah (s) was sent to all mankind as a bearer of glad tidings and a warner until the Day of Resurrection. Because, as it was in previous times, neither was another prophet sent along with him, nor will another prophet come after him. (cf. Ahzab, 33/40) The religion he conveyed will be valid forever. (O. CELIK, 4/155)

 

Hadith: The Messenger of Allah (s) said: ‘I was given five things that were not given to any of the prophets before me: I was helped with fear (sent into the heart of the enemy) from a distance of one month. The earth was made for me both a masjid and a means of purification with tayammum. Whoever from my ummah reaches a prayer time, let him perform his prayer. War spoils were also made lawful for me. They were not made lawful to anyone before me. I was given intercession. While (before me) a prophet was sent as a prophet only to his own people, I was sent as a prophet to all people in general.’ (From Bukhari and Muslim, S. HAWWA, 12/24)

 

(29). ‘(The pagans) say: “When is this threat (the Day of Resurrection you have threatened us with), if you are truthful?”’ This question shows that the men do not know what the duty of the prophet is, and they do not grasp the limits of the prophetic mission. The Holy Qur’an is extremely meticulous about purifying the principle of the unity of Allah the Almighty from any kind of blurring. According to this principle, Prophet Muhammad is only a prophet, and the limits of his duty are clear. He stays behind those duty limits, he does not cross these limits. Allah the Almighty, on the other hand, possesses unlimited authority. It is He who sends the prophet to people and draws the limits of his duty. Undertaking to realize the promise or the threat of Allah the Almighty, or even knowing the time of this realization, is not among the works that fall into the duty area of the prophet. This work is in His monopoly of authority. (S. KUTUB, 8/391, 392)

 

(30). ‘(To the pagans) Say: “(That) is a day promised to you which you cannot postpone for an hour nor can you advance it.”’ They asked when this day, which they denied, would come in order to make things difficult and because of their stubbornness. Their purpose in this question is not to be shown the truth. For that reason, giving them an answer by way of threat has suited their way of asking questions, and they are being scolded by rejecting these situations. In addition, they are being threatened by stating that the Day of Resurrection is being observed and it will suddenly come upon them, and they do not have the possibility to stay behind it or go ahead of it in any way. (From Nasafi, S. HAWWA, 12/21)

 

34/31-36 IF ONLY YOU COULD SEE THOSE WRONGDOERS IN THE PRESENCE OF THEIR LORD!

 

Translation

 

31- Those who disbelieve say: "We will never believe in this Qur’an nor in what was before it (the previous books)!" (O my Prophet!) If you could only see when the wrongdoers are made to stand before their Lord, throwing the word (the blame) back and forth at one another! Those who were regarded as weak will say to those who had been arrogant: "If it were not for you (being over us as oppressors and misleaders), we would certainly have been believers."

 

32- Those who had been arrogant will say to those who were regarded as weak: "Did we avert you from guidance after it had come to you? Rather, you were already criminals (disbelievers)."

 

33- Those who were regarded as weak will say to those who had been arrogant: "No! It was your plotting by night and day (making us lose interest in faith), when you were commanding us to disbelieve in Allah and to attribute to Him 'equals' (to be devoted to them instead of being devoted to Allah and His commands)." And they will hide their remorse when they see the punishment. And We will put iron shackles around the necks of those who disbelieved. Are they compensated except for what they used to do? [cf. 2/165-167; 24/39; 25/43; 30/42]

 

34- And We did not send a warner (prophet) to any city except that its affluent ones who were spoiled by luxury said: "Indeed we are disbelievers in that with which you have been sent (to convey)."

 

35- (The rebellious and spoiled wealthy ones) said: "We are greater in wealth and children, and we are not going to be punished (as you claim)."

 

36- (O my Messenger!) Say: "Indeed, my Lord expands the provision for whom He wills and restricts it (for whom He wills). But most of the people do not know."

 

Commentary

 

(31). ‘Those who disbelieve say: “We will never believe in this Qur’an nor in what was before it (books)!” If you could only see when the wrongdoers are made to stand before their Lord, throwing the word (the blame) back and forth at one another! Those who were regarded as weak will say to those who had been arrogant: “If it were not for you (being over us as oppressors and misleaders), we would certainly have been believers.”’ When the idolaters in Mecca asked the People of the Book about the situation of the Messenger of Allah, and they said that the characteristics of Prophet Muhammad were found in the previous holy books, the idolaters got angry and said this word at that time. In short, just as they did not accept the Qur’an, they also rejected the previous divine messages such as the Gospel and the Torah. (H. DONDUREN, 2/688)

 

Here, Almighty Allah states the end of their affairs in the hereafter and the place they will reach. He says to the Messenger of Allah (pbuh) or the addressee: If you were to see them in the hereafter while they are arguing with each other and rejecting each other's opinions and claims, you would truly be amazed and remain astonished. (From Nasafi, S. HAWWA, 12/28)

 

‘Those who were regarded as weak (that is, those who followed the prominent ones) say to those who had been arrogant (their leaders, masters, and chiefs (S. HAWWA)) among them: If it were not for you...’ That is, ordinary people who blindly follow their leaders, chiefs, administrators, and greats and are not ready to listen to any counselor against them. When these people see the truth clearly and realize how their religious leaders showed everything in reverse, and what kind of an end they were dragged into because they followed their leaders, they will turn to these leaders and say: ‘O wrongdoers, you misled us, you are the ones responsible for all the calamities we have fallen into. If you had not misled us, we would have listened to the messengers of Allah and believed in what they said.’ (MAWDUDI, 4/472)

 

For those who were referred to as "wrongdoers" at the beginning of the verse, the expression "those who had been arrogant" was used at the end. Their being arrogant is because they did not value or obey Allah's commands. Their being wrongdoers is because they forced the people to obey them and their systems. The fact that the word comes in the plural form as "wrongdoers" is because it includes both their likes and those who gave them strength by being on the same side as them.) [cf. 2/165-167; 23/66-68; 4/97; 33/66-68] (H. T. FEYIZLI, 1/430)

 

(32). ‘Those who had been arrogant will say to those who were regarded as weak: “Did we avert you from guidance after it had come to you?’ Thus, those who were arrogant will not want to accept that they kept those who were regarded as weak away from faith, and they will say that they themselves kept themselves away from guidance and that they did this act with their own will. (S. HAWWA, 12/28)

 

‘Rather, you were already criminals.” they say.’ That is, on the contrary, you became disbelievers by preferring deviation over guidance with your own will; you did not do this act with our word and by our making misguidance look charming to you. (S. HAWWA, 12/29)

 

(33). ‘Those who were regarded as weak will say to those who had been arrogant: “No! It was your plotting by night and day (making us lose interest in faith), when you were commanding us to disbelieve in Allah and to attribute to Him ‘equals’ (to be devoted to them instead of being devoted to Allah and His commands).”’ On the contrary, you were organizing trickeries and traps for us night and day, telling us that we were upon guidance and that we possessed something from the truth, deceiving and misleading us. It turns out that all of it was falsehood and lies, or: On the contrary, it was your trickeries and traps that you did to us night and day; you were the real ones who kept us away from the path of Allah. (S. HAWWA, 12/29)

 

‘When you were commanding us to be disbelievers in Allah and to associate partners with Him.’ That is, we did not become guilty and sinful on our own. We became guilty and sinful because of your deceiving us at all times, making us fall into trickeries and traps, and your forcing us into shirk and associating partners with Allah night and day. (S. HAWWA, 12/29)

 

‘And they will hide their remorse when they see the punishment.’ The masters, the prominent ones, the chiefs, the administrators, and all those who followed them will feel remorse because of what passed before. The arrogant ones will be remorseful both because they went astray themselves and because they misled those who followed them. The oppressed / those who were weak will also be remorseful on the one hand because they went astray themselves, and on the other hand because they followed the deviant ones. (S. HAWWA, 12/29)

 

‘And We will put iron shackles (of fire) around the necks of those who disbelieved. Are they compensated except for what they used to do?’ That is, we give punishment to everyone according to their own deed. We will give a punishment to those in the position of leadership and command according to themselves, and an appropriate punishment to those who followed them. (S. HAWWA, 12/29)

 

(34). ‘And We did not send a warner (prophet) to any city except that its affluent ones who were spoiled by luxury said: “Indeed we are disbelievers in that with which you have been sent.”’ Just as this verse is evidence that those who take upon themselves the sin and arrogance of keeping away from the path of Almighty Allah are spoiled people, it also shows that the reason for their rejecting the call of the messenger and not accepting faith in the Day of Hereafter is their swimming in blessings and becoming rebellious because of them. Otherwise, the reason for such a denial is not any doubt or (inadequacy of, M. SELMAN) evidence. While the blessings these people are in required them to give thanks, it became the cause of their disbelief. Ibn Kathir introduces the mutrafs (spoiled ones) with these words: 'The mutrafs are people who possess blessings, magnificence, pomp, wealth, and leadership.' Qatada says: 'The mutrafs are their tyrants, commanders and leaders, those who are in the position of leadership in evil.' (S. HAWWA, 12/30)

 

These people favor the continuation of the existing status quo in every society. That is, they defend the existing order. Because it is that order itself that made them possessors of wealth, that made them dominant over other people, that allowed them to suck the blood of the poor, and that made them like gods / deified them over the poor segment of society. Since they flourished and became wealthy thanks to the existing system, they never want the system to be destroyed. (From Ali KÜÇÜK; N. YASDIMAN 8/60)

 

Hadith: Ibn Abi Hatim narrates: From Abu Razin, he said: There were two partners. One of them went out toward the coast, and the other stayed. When the Prophet (pbuh) was sent as a prophet, the one who went to the coast wrote a letter to his friend and asked what he did. He gave him the following answer: No one from the Quraysh followed him. Only the ordinary ones and the poor of the people follow him. That man left his trade, came to his friend and said: Show him to me. –Abu Razin said: That man used to read the (heavenly) books or one of them– The man went to the Messenger of Allah (pbuh) and asked: 'To what do you call?' The Prophet (pbuh) said, 'I call to this and that,' the man said: 'I bear witness that You are the Messenger of Allah.' The Prophet (pbuh) said: 'How did you know this?' The man said: 'No matter how many prophets were sent, definitely the ordinary people and the poor followed him.' Abu Razin said: Thereupon this verse was revealed: 'And We did not send a warner to any city except that its spoiled ones (mutrafs) said: Indeed we are disbelievers in that with which you have been sent.' Abu Razin says: The Prophet (pbuh) sent him this news: 'Allah, the Almighty and Majestic, has sent down commands that will confirm what you said.' (From Ibn Kathir, S. HAWWA, 12/33, 34)

 

Wealthy and spoiled disbelievers, boasting with the ornaments and decorations of the world which were a trial for them, said to the poor believers: 'We are greater in wealth and children' than you in the world; if there is a hereafter 'we are not going to be punished' in the hereafter either. Because the one who is made valuable in the world is not humiliated in the hereafter. (I. H. BURSEVI, 16/99)

 

When the messengers of Allah came, the first ones to oppose were the prominent ones of that place; those who were spoiled because of their wealth or position. Because they are fond of their comfort, luxury, and pleasure, and because divine truths go against their own interests, they struggle to protect the existing false order suitable for their own lives. They say, "Only what we say happens here, not what Allah says." But their order is like a spider's web, and they have all disappeared within history. (H. T. FEYIZLI, 1/431)

 

(36). ‘(O my Messenger!) Say: “Indeed, my Lord expands the provision for whom He wills and restricts it (for whom He wills). But most of the people do not know.”’ Ibn Kathir says: That is, He gives wealth and property both to those He loves and those He does not love. He leaves whom He wills poor and makes whom He wills wealthy. In this matter, the complete and perfect wisdom, the certain and silencing evidence, belongs only to Him. (S. HAWWA, 12/31)

 

It is Allah the Almighty who created all beings and gives their provision. Allah the Almighty gives much provision to some and little to others according to His wisdom. There is an absolute wisdom in every work of Allah the Almighty. In order to obtain much provision and be wealthy, working alone is not enough; it is necessary for Allah the Almighty to will and bestow favor. (I. KARAGOZ 6/165).

 

Provision is a favor of Allah. He distributes it as He wills. Sometimes He gives abundance to the rebellious so that it may be istidraj (leading them step by step toward punishment). Sometimes He restricts the livelihood for trial and testing. Sometimes He gives abundance to the obedient to reveal whether he will give thanks or not, and He gives narrowness to the rebellious so that he may turn back from the situation he is in. Sometimes He gives expansion and abundance to both or leaves them in narrowness due to a wisdom. For that reason, the provision in the worldly life is not a measure for the reward in the hereafter. (S. HAWWA, 12/31)

 

34/37-45 THAT WHICH WILL BRING YOU CLOSER TO OUR PRESENCE

 

Translation

 

37- (O people!) It is neither your wealth nor your children that will bring you closer to Our presence. But those who believe and do righteous deeds (are the ones who draw near to Us). For them, there will be a double reward for what they did, and they will be in the high mansions (of Paradise), in safety (and peace). [cf. 5/35; 10/18; 18/110]

 

38- And as for those who strive against Our verses to make them void (ineffective, outside of life): those will be in the punishment. [cf. 22/51; 34/5]

 

39- (O my Prophet!) Say: "Indeed, my Lord expands the provision for whom He wills of His servants and restricts it. And whatever you spend (for good), He replaces it (with something better). And He is the best of providers."

 

40- And on the Day of Resurrection, (Allah) will gather all of them (in the place of gathering), then He will say to the angels: "Was it you that these people used to worship?" [cf. 25/17]

 

41- (The angels) will say: "Exalted are You! You are our protector, not them! Rather, they used to worship (not us but) the jinn; most of them were believers in them."

 

42- (O pagans!) On the Day of Resurrection, none of you will have the power to benefit or harm another. And We will say to those who wronged: "Taste the punishment of the Fire which you used to deny!"

 

43- When Our clear verses are recited to the pagans, they say: "This is nothing but a man who wish