CHAPTER 27: AN-NAML (THE ANTS)

Surah An-Naml was revealed during the Meccan period and consists of 93 verses. The surah takes its name from the 18th verse, which mentions the ants (naml) that made way for the army of Prophet Solomon (as). (H. T. FEYIZLI, 1/376)

 

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

 

27/1-6 THE GUIDE TO GUIDANCE

 

Translation

 

1- Ta, Seen. These are the verses of the Qur'an and a clear Book.

 

2- As guidance and good tidings for the believers

 

3- Who establish prayer and give zakah, and of the Hereafter, they are certain [in faith].

 

4- Indeed, for those who do not believe in the Hereafter, We have made their deeds seem pleasing to them, so they wander blindly.

 

5- Those are the ones for whom there is the worst of punishment, and in the Hereafter, they are the greatest losers.

 

6- And indeed, [O Muhammad], you receive the Qur'an from one who is Wise and Knowing.

 

Commentary

 

(1) "Ta, Seen. These are the verses of the Qur'an and a clear Book." These broken letters are intended to draw attention to the primary material that forms the whole of the surah and the Qur'an. These letters are at the disposal of everyone who speaks Arabic. Despite the challenges issued and the refutation of all their arguments, they remain unable to produce a book like the Qur'an from this material. (S. KUTUB, 8/9)

 

Kitab-ı Mubin: A book that clearly sets forth all its commands, orders, and prohibitions; that separates truth from falsehood, the lawful from the unlawful, and good from evil with clear lines; and about which there is no doubt regarding its status as a divine book. (O. CELIK, 3/638)

 

(2) "As guidance (a guide) and good tidings for the believers." That is, there is both guidance and good news in that book. However, its guidance and tidings are for those who believe in it and follow it, who confirm it and act accordingly, who perform the prayers made obligatory for them, who fulfill the obligatory zakah, and who firmly believe in the home of the Hereafter, the resurrection after death, the seeing of the rewards of deeds—both good and evil—and in Paradise and Hell. (S. HAWWA, 10/370)

 

The Qur'an gives glad tidings of Paradise to the believers who believe, do righteous deeds, avoid prohibitions, and obey Allah and His Messenger: "Indeed, this Qur'an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward." (17/9-10). Because the Qur'an was revealed as a bringer of good tidings and a warner. (41/4, 46/12; I. KARAGOZ 5/343)

 

(3) "Those who establish prayer, give zakah (completely), and they firmly believe in the Hereafter." In the 3rd verse, Muslims are being prepared for the obligation of zakah, whose rulings were detailed during the Medinan period and which forms one of the pillars of Islam. At that time, this behavior—mostly occurring as voluntary financial payments—is being praised. (For information on the obligation of zakah, see at-Tawbah, 9/60, 103; QUR’AN WAY, 4/183)

 

Belief in the Day of Judgment is one of the six pillars of faith. Many verses in the Holy Qur'an speak clearly and distinctly about belief in the Hereafter. A person who does not believe in the life of the Hereafter or who doubts this life cannot be a believer. (2/177, 4/136, 11/15-16, 30/16, 41/6-7). "(O my Prophet!) Say: Allah causes you to live, then causes you to die; then He will assemble you for the Day of Resurrection, about which there is no doubt, but most of the people do not know." (45/26; I. KARAGOZ 5/344)

 

(4) "Indeed, for those who do not believe in the Hereafter, We have made their (evil) deeds seem pleasing to them." We made the state they are in seem beautiful to them. Consequently, they pursued their worldly lusts and desires as their sole goal and saw this as good. "So they wander in 'confusion and blindness of heart'." (S. HAWWA, 10/375)

 

Making the actions of the disbelievers appear beautiful to them does not mean that Allah denies them the right to choose their belief and way of life. On the contrary, because they insist on disbelief by their own will and preference, Allah leaves them alone with what they have done. Thus, their hearts harden, they do not believe, and they think what they do is good. As a result, they suffer the consequences of their actions both in this world and the Hereafter. (See also al-Baqarah 2/7; QUR’AN WAY, 4/183)

 

Almighty Allah has inspired every person with good and evil, and has given them the intellect, perception, and talent to understand what is good and bad, right and wrong, benefit and harm, truth and falsehood (91/9-10). He has given the freedom to believe or not, and to do good or evil deeds. These verses are evidence: "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve." (18/29). "Whoever does a good deed - it is for himself; and whoever does evil - it is against the self." (41/46). Almighty Allah does not want His servants to disbelieve, rebel, or do evil and filthy deeds (39/7). It is the human who chooses and wants faith or disbelief, evil deeds or good deeds; it is Allah who creates them. (I. KARAGOZ 5/345)

 

(5) "Those are the ones for whom there is the worst of punishment." The punishments that strike such people in worldly life are many and varied. Restlessness is a punishment, the heart being filled with distress is a punishment, the penalties given by nature are punishments, and there are many similar penalties. (S. HAWWA, 10/375)

 

(6) "(O Messenger!) Indeed, you receive (this) Qur'an from the presence of the One who is All-Knowing, All-Wise." This verse serves as a response to the Meccan pagans who called the Qur'an Muhammad's fabrication, poetry, magic, or stories of the ancients. The verse clearly states that the Prophet did not fabricate the Qur'an but that it was given to him by Allah. Therefore, the Qur'an is the word of Allah, whose every word is wise and who knows everything; every ruling, command, and prohibition in the Qur'an is full of wisdom, and every piece of information it gives is absolutely true. "And the word of your Lord (the Qur'an) has been fulfilled in truth and in justice." (6/115; I. KARAGOZ 5/347)

 

27/7-14 PROPHET MOSES AND HIS MIRACLES

 

Translation

 

7- [Mention] when Moses said to his family, "Indeed, I have perceived a fire. I will bring you from it information or will bring you a burning torch that you may warm yourselves."

 

8- But when he came to it, he was called: "Blessed is whoever is at the fire and whoever is around it. And exalted is Allah, Lord of the worlds.

 

9- O Moses, indeed it is I—Allah, the Exalted in Might, the Wise."

 

10- And [he was told], "Throw down your staff." But when he saw it writhing as if it were a snake, he turned in flight and did not return. [Allah said], "O Moses, fear not. Indeed, in My presence the messengers do not fear.

 

11- Otherwise, he who has wronged and then substituted good after evil—then indeed, I am Forgiving and Merciful.

 

12- And put your hand into the opening of your garment; it will come out white without disease. [These are] among nine signs even to Pharaoh and his people. Indeed, they have been a people defiantly disobedient."

 

13- But when there came to them Our visible signs, they said, "This is obvious magic."

 

14- And they rejected them, though their inner selves were convinced thereof, out of injustice and haughtiness. So see how was the end of the corrupters.

 

Commentary

 

(7) ‘Mention when Moses said to his family (when he lost his way at night while returning to Egypt from Midian): “Indeed, I have perceived a fire; I will bring you some information (about the way) from it or I will bring you a burning ember so that you may warm yourselves.”’ The story of Prophet Moses is told in various places on different occasions. What is narrated here is also included in Surah al-A'raf (7/104-136), Taha (20/9-98), and al-Qasas (28/2-46) in a slightly more detailed manner and with different styles. According to the context of these verses and the commentaries made upon them, it is understood that this event took place on a cold night during Prophet Moses' journey from Midian to Egypt with his family. The commentators state that the light which Prophet Moses thought was a fire was actually a divine light (nur). (From Tabari and Shawkani, QUR’AN WAY, 4/185)

 

This event occurred at the foot of Mount Tur, while Prophet Moses (as) was wandering with his family to find a suitable place to settle after spending eight to ten years in Midian. Setting out from Midian—a region covering both sides of the Gulf of Aqaba and extending to the seashores of Arabia and the Sinai Peninsula—he arrived at the place called Mount Sinai and Jabal Musa in the south of the peninsula. The place in question was famous as "Tur" at the time the Qur'an was revealed. (MAWDUDI, 4/78)

 

(8) ‘As soon as he reached there, he was called (as follows): “Blessed is whoever is at (the side of) the fire and whoever is around it (the angels). Allah, the Lord of the worlds, is free from all defects (and His glory is supreme).”’ According to the 30th verse of Surah al-Qasas, a voice rising from a tree was calling out. What we understand from this is: a kind of fire was burning somewhere at the edge of the valley, but there was nothing burning and no smoke rising. Suddenly, a voice began to call from a lush green tree standing in the middle of the fire. (MAWDUDI, 4/79)

 

According to this interpretation accepted by commentators like Qadi Baydawi, Prophet Moses (as) was not the only one who perceived this fire. "Those in this fire and those around it..." is general. (ELMALILI, 6/126) (..) Ibn Abbas and others say: It was not a fire that he saw. On the contrary, it was a shining light. (S. HAWWA, 10/378)

 

"Those at the place of the fire and those around it have been blessed!" What is meant by the one blessed at the place where the fire—that is, the light—is located is Prophet Moses, and those around him are Gabriel and the angels responsible for illuminating that place. (From Ibn Ashur, QUR’AN WAY, 4/185)

 

In essence, this event encountered by Prophet Moses is nothing but a miracle. For, when he reached the side of the fire that he thought was burning at the edge of the valley, he saw that there was neither a burning fire nor smoke there. It was exactly at that moment that he began to hear a voice from a lush green tree in the middle of the fire. This voice he heard was actually a call coming from Allah, the Lord of the Worlds. As is known, in such situations, prophets encounter extraordinary states within themselves or externally. However, they are extremely sure that these extraordinary events occurring to them do not originate from jinns, devils, or their own mental delusions. (From MAWDUDI) Because they know that this is a miracle. Indeed, Prophet Moses also understood that this event he encountered was actually a miracle. For, seeing a light that illuminates the surroundings when he went near what he saw as fire from afar, and moreover, hearing a voice coming towards him from that direction, clearly expresses that this is nothing but a miracle. (M. DEMIRCI, 2/460, 461)

 

(9) “O Moses! The truth is that I am Allah, the Absolute Victor, the Owner of judgment and wisdom.” Nasafi says: These words are a preparation for the miracles that Almighty Allah wished to manifest through Prophet Moses. (S. HAWWA, 10/378)

 

(10) “Leave your staff!” Ibn Kathir (also) says: Almighty Allah commanded him to leave the staff in his hand. Thus, He showed him a clear proof that Almighty Allah is the Chooser, the Doer, and Capable of all things. (S. HAWWA, 10/378)

 

‘(Moses also left his staff on the ground and) when he saw it moving like an agile snake, he turned and fled without looking back. “O Moses! Do not be afraid! For I am (with you); in My presence, the prophets (from snakes and other things) do not fear.”’ In the surahs of al-A'raf and ash-Shu'ara, the snake is called ‘su'ban’, meaning a large snake. Here, on the contrary, the word ‘cann’ is used, meaning a small and agile snake. The reason for using such distinct words is that it was large in appearance, but resembled a small snake in terms of moving with agility and speed. In the 20th verse of Surah Taha, the same thing is expressed with the phrase ‘hayyetun tes'a’ (a rapidly moving snake). (MAWDUDI, 4/79)

 

(11) “Except for the one who wrongs. Then, if (this oppressor) turns to a good deed after an evil one (becomes repentant), surely I am the All-Forgiving, the All-Merciful.” Nasafi says: ‘In these commands, there is as if a reference to the words Prophet Moses said when he killed the Copt: “My Lord, indeed I have wronged myself. Forgive me,” he said. And Allah forgave him.’ (al-Qasas, 28/16) (..) Ibn Kathir says: In this command, there is a great piece of good news for humanity. Because if one continues to do an evil deed and then definitely gives it up and turns to Allah in repentance, Allah will accept his repentance. (S. HAWWA, 10/379)

 

Scholars disagreed on whether it is possible for prophets to commit sins. The Imam (Razi) said on this subject: ‘In our view, the preferred opinion is that neither minor nor major sins proceed from them during their prophethood. Their abandonment of what is more meritorious is also like our minor sins. Because the things that distinguished individuals count as rewards are considered sins according to those brought near to the Truth.’ (I H. BURSEVI, 14/199)

 

(12) "Put your hand into your garment; it will come out white without disease (Yed-i Beyza)... among nine miracles." According to Surah al-Isra (v. 101), Moses was given nine visible miracles:

1-The Staff (Asa) turning into a snake.

2-The Radiant Hand (Yed-i Beyza).

3-Defeating the magicians.

4-A period of famine.

5-he Storm (Tufan).

6-Locusts.

7-Lice/Lice infestation (or weevils eating the grain).

8-Frogs covering the land.

9-Blood (rain of blood or water turning to blood). (MAWDUDI, 4/81)

 

(13). "But when there came to them Our visible signs, they said, 'This is obvious magic.'"

 

Pharaoh and his leading men saw that the miracles shown by Prophet Moses (as) convinced the people, and they were astonished and left in wonder as they themselves were affected by them; however, because they could not stomach believing due to their pride and arrogance, they took the path of denial and claimed that the miracles were nothing but sheer magic. (QUR’AN WAY, 4/185, 186)

 

(14). "And they rejected them, though their inner selves were convinced thereof, out of injustice and haughtiness. So see how was the end of the corrupters."

 

As mentioned above and as will come in Surah al-Qasas, they were submerged (they were drowned in the water and became cursed). This evil end suffered by those corrupting oppressors is an exemplary lesson for the fate that today's oppressors will also encounter. (ELMALILI, 6/127)

 

The attitude of the leading figures of the Quraish towards the Qur'an was also like this. Even though they knew that this Book was the truth, they were denying it. They were denying our Prophet's call to them to the one Allah. This was because they wanted to remain committed to their beliefs and religions. For, by adhering to these religions and beliefs of theirs, they were attaining an important status and gaining great profits from this. (S. KUTUB, 8/16)

 

27/15-19 SOLOMON INHERITED DAVID

 

Translation

 

15- And We had certainly given David and Solomon knowledge, and they said, "Praise be to Allah, who has favored us over many of His believing servants."

 

16- And Solomon inherited David. He said, "O people, we have been taught the language of birds, and we have been given from all things. Indeed, this is evident favor."

 

17- And gathered for Solomon were his hosts of jinn and men and birds, and they were [kept] in order [and controlled].

 

18- Until, when they came upon the valley of the ants, an ant said, "O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not."

 

19- So [Solomon] smiled, laughing at her speech, and said, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into [the ranks of] Your righteous servants."

 

Commentary

 

(15) ‘And We had certainly given David and Solomon knowledge, and they said: “Praise be to Allah, who has favored us over many of His believing servants.”’ David (as) was a prophet and a ruler sent to the Israelites. The Qur'an informs us that he was famous for his knowledge, wisdom, justice, and eloquent speech (Sad 38/17-20, 26). The Psalms (Zabur), one of the four great books, was sent to him, and the mountains and birds were placed under his command (for information, see al-Baqarah 2/251; al-Anbiya 21/78-80). Solomon was the son of David and, like his father, was a prophet and ruler sent to the Israelites. In Jewish literature, he is recognized primarily as a king. (For information, see al-Baqarah 2/102; QUR’AN WAY, 4/188, 189)

 

‘By My Divine Greatness,’ We gave David and Solomon ‘a knowledge.’ According to the expression "Allah gave him (David) kingship and wisdom and taught him of that which He willed" (al-Baqarah, 2/251), the fact that knowledge is mentioned first and alone among the divine blessings given to David (as) and Solomon (as)—who were known for government and kingship—is because the loftiness and importance of knowledge are higher than all else. The use of the indefinite form ‘ilmen’ (a knowledge) is to indicate that this was an extraordinary knowledge. (ELMALILI, 6/130, 131)

 

According to the declaration of the Qur'an, superiority is not in the body, gender, or ethnic structure; it is in having faith, righteous deeds, piety (taqwa), and knowledge. The superiority of Prophet David and Prophet Solomon is also like this. Allah gave them prophethood, knowledge, wisdom, and the ability to understand the language of birds. (..) Prophet Solomon inherited from his father not in terms of wealth and property, but in matters of rank, knowledge, wisdom, prophethood, and kingship (19/6). The property left by prophets is charity; it is not inherited. (Bukhari, Khumus 1; I. KARAGOZ 5/354)

 

(16) ‘And Solomon inherited David (in prophethood and administration).’ Hadith: ‘Prophets did not leave gold and silver as inheritance; they only left knowledge as inheritance.’ According to this noble hadith, this inheritance is not an inheritance of property, but rather taking his place to execute judgment with truth and justice among people, as commanded: "O David! Indeed, We have made you a successor upon the earth, so judge between the people in truth and do not follow desire" (Sad, 38/26). That is, it is to take his place in the mentioned knowledge, goodness, prophethood, sovereignty, and politics. (ELMALILI, 6/131)

 

‘He said: “O people! We have been taught the language of birds and we have been given from everything in abundance. Indeed, this is the very essence of evident favor.”’ Besides understanding bird language, Prophet Solomon also understood the main logic that governs their feelings and the hidden divine secrets of the matter. He placed birds, like the jinn, under his administration and used them in public service and in his army. Here, the term ‘logic of birds’ (mantiq al-tayr) instead of just ‘bird language’ expresses a deeper understanding and intuition beyond mere language. This means the ability to penetrate the brainpower of that species, to understand it, and to convey one's own will and words to it. Indeed, Prophet Solomon was also given the ability to "benefit from wind energy by flying." (see Saba, 34/12; Sad, 38/36; H. DONDUREN, 2/601)

 

(17) ‘And gathered for Solomon were his hosts of jinn, men, and birds.’ Jinn means ‘a being created from fire, invisible to the eye, having good and evil ones among them like humans.’ (For information on jinn, see al-An'am 6/100; al-Jinn 72/1-19). From verse 17, it is understood that Prophet Solomon established contact with the jinn; his army consisted of three classes: jinn, men, and birds. He employed the jinn for secret tasks, men for national defense and war against the enemy, and birds for services such as communication and finding water. (From Ibn Ashur, QUR’AN WAY, 4/190)

 

Regarding the jinn, we do not know anything about them other than the information given by Almighty Allah in the Qur'an. Accordingly, the jinn were created from the flame of fire. That is, they were created from the intertwined flames of fire. They see humans, but humans cannot see them. "....Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe" (al-A'raf, 7/27). (Here, the devil is mentioned. The devil is from the jinn.) They can normally suggest evil to the hearts of humans. They can instill sins in humans. We do not know how they do this. A group of them believed in our Prophet. But the Messenger of Allah—peace and blessings be upon him—did not see them and could not know that they believed. Only Allah informed him. (S. KUTUB, 8/21)

 

Again, we know that Almighty Allah placed a group of them at the service of Prophet Solomon. These jinn were making palaces, mosques, statues, and large cauldrons for food for Prophet Solomon. They were diving into the sea for him. By the command of Allah, they remained subject to his command. (S. KUTUB, 8/21)

 

‘And they were (regularly) being marshaled and controlled (by him).’ In the statement of Almighty Allah "They were all going collectively," there is a sign regarding military discipline and the existence of a certain order in the military. In the expression "his hosts," there is a sign regarding the concept of "obedience." All these matters are the essentials of a healthy military life: obedience, discipline, and a precise order. (S. HAWWA, 10/393)

 

In the statement of Almighty Allah "They were all going collectively," there is also an indication that there were individuals responsible for ensuring discipline. This resembles the army discipline and the rank system in the army in our age. From such commands, we understand the following: Just as Almighty Allah gives a number of lessons regarding the essentials of Islamic administration in the story of Prophet Solomon, these commands also provide us with an example of Islamic administration. (S. HAWWA, 10/393)

 

(18) ‘Until, when they came upon the valley of the ants, an ant said: “O ants! Enter your dwellings, lest Solomon and his hosts crush you while they perceive not!”’ The verse expresses that ants, which are known to live collectively, also act within a social order. While Prophet Solomon was managing his army consisting of three classes in an orderly manner, he arrived at the place called the Valley of the Ants. While passing through here, he heard and understood the command given to them by the leader of the ants, and he smiled with joy, presenting his gratitude and supplication to his Lord for all these blessings. (QUR’AN WAY, 4/190)

 

The nest of the ant, like the nest of the bee, is regular and extremely orderly. There, everyone's duty is separated. And every ant fulfills its own duty within an incredible order, such that often, the intelligent and perceiving human being remains incapable of ensuring the order and discipline found in them. (S. KUTUB, 11/136)

 

(19) ‘(Solomon) smiled, laughing at her speech: “My Lord! Enable me (make me successful) to be grateful for Your favor which You have bestowed upon me and upon my mother and father, and to do a good deed of which You will be pleased. And admit me by Your mercy among Your righteous (believing) servants (into Paradise).”’ Prophet Solomon made three important requests with his prayer expressed in the 19th verse: (1) First, to make him successful in gratitude for the blessings given both to himself and to his parents. Because Allah the Almighty asks for gratitude from His servants and gives the good news that He will increase the blessings for those who are grateful, but also informs that the grateful servants are few in number. (see Ibrahim, 14/7; Saba’, 34/13). (2) Second, to make him successful in doing righteous deeds that Allah will be pleased with. It is a very great success for all of a servant's intentions, words, actions, and behaviors to be in accordance with the pleasure of Allah. (3) Third, to be able to enter among the righteous servants by the mercy of Allah, and to ask for a "good end" (husn-i hatima). What is meant by "righteousness" (salah) here is to reach the mercy of the Most Merciful without any stain of sin. It is necessary for a person to be among the righteous and the truthful so that his good state continues, his character reaches perfection step by step, his loyalty and sincerity in servitude increase, and he can reach his Lord with a good end. Those who are friends with righteous and truthful servants in this world will also enter Paradise with them in the Hereafter. (see Yusuf, 12/101; O. CELIK, 3/646)

 

27/20-24 WHY DO I NOT SEE THE HOOPOE?

 

Translation

 

20- And he inspected the birds and said, "Why do I not see the hoopoe, or is he among the absent?"

 

21- "I will surely punish him with a severe punishment or slaughter him unless he brings me clear authorization."

 

22- But the hoopoe stayed not long and said, "I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news."

 

23- "Indeed, I found [there] a woman ruling them, and she has been given of all things, and she has a great throne."

 

24- "I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided."

 

Commentary

 

(20) ‘(Solomon) inspected the birds and said: “Why do I not see the hoopoe, or is he among the absent?”’ Inspect / Audit: This means it is the duty of a statesman to inspect and examine the forces and affairs of the state down to the smallest elements. He searched. (ELMALILI, 136). Solomon saying, "What is the matter with me that I do not see the hoopoe," by first attributing the failure to see to himself, is a clear example of the etiquette, kindness, and grace that prophets show in managing their followers and correcting their mistakes.

 

Hadith: Indeed, it is possible to observe even more of this kindness in the life of the Messenger of Allah (pbuh). When he saw erroneous behaviors, he would use general expressions as if speaking to everyone, without directly addressing the person who committed the error. Thus, he ensured that the person corrected their mistake without being offended in public. (see Bukhari, Muslim, Abu Dawood; O. CELIK, 3/647)

 

In the words of Almighty Allah "By inspecting the birds..." (verse 20), there is a lesson regarding administration. This shows that Prophet Solomon knew every situation—large or small—regarding his soldiers and that if any of his soldiers committed an act of indiscipline, he would notice it, realize it, and investigate the reason. (S. HAWWA, 10/404)

 

(21) ‘“I will surely punish him with a severe punishment or slaughter him unless he brings me a clear proof (a reasonable excuse)!”’ There is another lesson, or rather lessons, regarding administration here: (1) First lesson: Any breach that is opened must be closed by being punished. This is why Solomon said: "I will surely punish him with a severe punishment or slaughter him." However, punishment or slaughter should only be given after it is understood that there is no excuse. This is why he said: "Or he will bring me a clear authorization." Therefore, the reason for the absence must be known before punishment. This is the (2) second lesson to be taken. (3) The third lesson is that the manager should choose his words carefully, speak cautiously, and speak concisely. When he sees any indiscipline, he should make a threat of punishment in a way that the soldier can hear. (S. HAWWA, 10/404, 405)

 

However, we know that Prophet Solomon was not a king who practiced tyranny on earth. He is a messenger of Allah. And he had not yet listened to what the Hoopoe, who had disappeared, had to say. It would not be right to give the final judgment without listening to him and investigating the reason. Here, the character of the just prophet emerges: "Or he will bring me a clear proof documenting his excuse." Perhaps he will bring strong evidence that reveals his innocence and prevents his punishment. (S. KUTUB, 8/25)

 

(22) ‘But shortly after (the Hoopoe) arrived and said: “I have learned (a truth) that you do not know, and I have brought you certain news from (the people of) Sheba (in Yemen).”’ I have reached a place where you have not yet reached, I have traveled, I have carried out reconnaissance. I have grasped with its surroundings the information that is not fully known to you. In the Hoopoe's beginning to speak in this way, rejoicing with the pleasure of the service he performed, there is a subtle warning from Allah towards Solomon (as). "I have brought you very true (and important) news from Sheba." In this, there is an indication of the need for the news to be presented to the state to be well-researched and free from doubt. (ELMALILI, 6/137)

 

(23) ‘“Indeed, I found a woman ruling them there. She has been given everything (required for a ruler), and she also has a great throne.”’ The land of Sheba is a region of Yemen located in the south of the Arabian Peninsula. He reports that a woman administers this country. "Allah has given her everything; she has a magnificent throne." This expression states that the Queen's rule and wealth realized the conditions of power and beautiful life in the most perfect way: "She has a magnificent throne." It is stated that she has a splendid, pompous throne of sovereignty showing wealth, prosperity, and technological development. (S. KUTUB, 8/26)

 

Baydawi and others record this woman with her famous name, Bilqis bint Sharahil. (ELMALILI, 6/137). Because of her visit to Prophet Solomon, she is mentioned in the Old Testament and the Holy Qur'an without her name being explicitly cited. (TDV, ISLAMIC ENCYCLOPEDIA, 5/420)

 

(24) ‘“I also witnessed that she and her people prostrate to the sun instead of Allah. Satan has made their deeds look beautiful to them and has kept them away from the right path. Therefore, they cannot find the right way.”’ This shows that the Hoopoe perceived the issue of knowing Almighty Allah and knew that prostrating to the sun is forbidden. He determined these matters either through the inspiration that Almighty Allah gave him or as a result of all the soldiers of Prophet Solomon actually seeing and evaluating matters clearly. (S. HAWWA, 10/407)

 

He states that the Queen and her nation prostrate to the sun instead of Allah. Here, their falling into deviation is linked to Satan making their actions appear beautiful to them. For this reason, he explains that they could not find the opportunity to worship Allah, who knows everything and is aware of everything. (S. KUTUB, 8/26, 27)

 

27/25-31 SHOW SUBMISSION AND COME TO ME

 

Translation

 

25- [Satan has kept them] from prostrating to Allah, who brings forth what is hidden in the heavens and the earth and knows what you conceal and what you declare—

 

26- Allah—there is no deity except Him, Lord of the Great Throne.

 

27- [Solomon] said, "We will see whether you were truthful or were of the liars.

 

28- Take this letter of mine and deliver it to them. Then leave them and see what [answer] they will return."

 

29- She said, "O eminent ones, indeed, to me has been delivered a noble letter.

 

30- Indeed, it is from Solomon, and indeed, it reads: 'In the name of Allah, the Entirely Merciful, the Especially Merciful,

 

31- Be not haughty with me but come to me in submission [as Muslims].'"

 

Commentary

 

(25) "Should they not prostrate to Allah, who brings forth what is hidden in the heavens and the earth...?" The concept of hab'e mentioned in the verse concisely means "the hidden thing." It includes the rain falling from the sky, plants growing from the earth, or the mysteries of the heavens and the earth. This word is an allusive term covering everything hidden behind the veil of the unseen in the vast universe. "To Allah, who knows all the feelings they keep secret and those they reveal." This compares the secrets hidden in the heavens and the earth with the secrets hidden in the inner world of man. This expression encompasses every open or hidden aspect of one’s psychological world. (S. KUTUB, 8/27)

 

(26) "Allah—there is no deity except Him, Lord of the Great Throne." This is one of the verses of the Qur'an where prostration (sajdah) is obligatory (wajib) when read. There is a consensus (ijma) among the mujtahids on this matter. The meaning of prostrating here is for a believer to distinguish themselves from sun-worshipers and, through this action, to actively declare that they recognize only Almighty Allah as the Deity and Lord. (MAWDUDI, 4/92, 93)

 

(27) "(Solomon said to the Hoopoe:) 'We will see whether you were truthful or were of the liars!'" This shows that Solomon did not consider the Hoopoe's guarantee of "very true and important news" sufficient. He did not act upon a single report (habar-i wahid) immediately. On one hand, the rights of others were at stake, and on the other, the Hoopoe was under suspicion because he had been missing. Therefore, it was necessary to act in accordance with the verse: "If there comes to you a disobedient person with information, investigate, lest you harm a people out of ignorance" (Hujurat, 49/6). (ELMALILI, 6/137)

 

We will investigate whether this news you provided is true or not. Thus, your escape from the threat I made depends on this. Here, we encounter another lesson regarding administration: A manager must soundly investigate all news that reaches them. Whether this information concerns external or internal conditions, they must do this. (S. HAWWA, 10/409)

 

(28) "Take this letter of mine and deliver it to them. Then leave them and see what (answer) they will return." Here, the Hoopoe is being used for postal service. However, there is more to this than a pigeon carrying a letter. He is also ordered to withdraw after delivering it and observe the outcome. (ELMALILI, 6/137)

 

This contains another administrative lesson: instructions must be clearly and distinctly understood by the official, and the actions of the external enemy must be thoroughly known by the Muslim ruler without the enemy realizing it. (S. HAWWA, 10/409)

 

These verses present the method of sending letters to pagans and people unaware of religion to invite them to Islam. Furthermore, regarding the proclamation of religion (tabligh), it encourages the effective use of all modern communication means such as letters, phones, telegrams, messages, and electronic mail. Indeed, during the Medinan period, the Messenger of Allah (pbuh) sent letters to many heads of state and tribal leaders to invite them to Islam. (O. CELIK, 3/649)

 

(29, 30) "(When the Hoopoe delivered the letter, the Queen of Sheba, Bilqis) said: 'O eminent ones! Indeed, a very important letter has been delivered to me.' 'It is from Solomon. It begins with In the name of Allah, the Entirely Merciful, the Especially Merciful (Bismillah).'" Prophet Solomon's language was Hebrew, while the people of Sheba (Himyarites) spoke Arabic. It is understood that the letter was written in Arabic, a language they could understand. It is also possible that the original letter was in Hebrew and this expression is its translation. According to this, the Basmalah is a verse from the Qur'an. However, since the Basmalahs at the beginning of the surahs are likely written to separate the surahs, there is a difference of opinion regarding them. (H. DONDUREN, 2/601; ELMALILI, 6/138)

 

(31) "'Be not haughty against me' (do not be disobedient) 'and come to me as Muslims (submitting).'" Come to me as believers or as those who have submitted. The content of the letter teaches us one of the etiquettes of administration: in external correspondence, expressions should be clear and distinct, yet quite brief. (S. HAWWA, 10/409)

 

From the expressions in Prophet Solomon's letter, we also learn that a Muslim ruler must make those he can influence submit to the sovereignty of Allah. We realize this through the Hoopoe's previous words and Solomon's practices. On the other hand, we see that Solomon's sovereignty and influence spread over quite large areas beyond the borders of Palestine. (S. HAWWA, 10/410)

 

27/32-37 GIVE ME AN ADVICE IN THIS AFFAIR

 

Translation

 

32- She said, "O eminent ones, advise me in my affair. I would not decide a matter until you are present [and give me your opinion]."

 

33- They said, "We are men of strength and of great military might, but the command is yours, so see what you will command."

 

34- She said, "Indeed kings—when they enter a city, they ruin it and render the honored of its people low. And thus they do."

 

35- "But indeed, I will send to them a gift and see with what [reply] the messengers will return."

 

36- So when they came to Solomon, he said, "Do you provide me with wealth? But what Allah has given me is better than what He has given you. Rather, it is you who rejoice in your gift."

 

37- "Return to them, for we will surely come to them with hosts that they cannot resist, and we will surely expel them therefrom in humiliation, and they will be debased."

 

Commentary

 

(32) “O eminent ones! Give me an advice in this affair of mine. I am not one to decide a matter until you are present with me.” After the letter reached her, Bilqis gathered the people of opinion in her nation. This shows that the country was deep-rooted, as we see she had a shura (consultation) council. Furthermore, from Bilqis’s words, we understand that she accepted the decision made in their shura as binding for herself. Likewise, this is evidence of her commitment to these commands. (S. HAWWA, 10/410)

 

"Until you are present": These expressions show that despite being a monarchy, the form of governance among the people of Sheba was not a dictatorship; on the contrary, the ruler of the time made decisions after consulting with important personages in the state regarding significant matters. (MAWDUDI, 4/95)

 

(34) “(The Queen said, making a generalization:) 'Indeed, when kings enter a country, they ruin it and debase the honored of its people. And thus they do (as a matter of custom).’” From these words of the woman, it is understood that she did not want war and found the path of war to be erroneous. (S. HAWWA, 10/411)

 

(35) “I will send them a gift. Then I will see what the messengers return with!” A gift softens the heart and is a symbol of love. It can also lead to the prevention of war. This is simultaneously a test. If Solomon accepts it, it shows he is after worldly gain and that worldly means can be effective. However, if he refuses to accept it, then it is a matter of faith. No wealth can hinder him; even the most precious assets of the earth would not stop him. (S. KUTUB, 8/29)

 

In these verses, Almighty Allah has not made any negative statement or indication regarding a female leader being at the head of a country. (I. KARAGOZ 5/366)

 

(36) “So when (the messenger with gifts) came to Solomon, he said: 'Do you provide me with wealth?’” Meaning: Are you acting hypocritically towards me in this way so that I might leave you in your shirk and your kingdom as you are? “What Allah has given me (of blessings) is better than what He has given you.” The prophethood, kingship, wealth, and soldiers that Allah has bestowed upon me are superior and better than what you possess. “Rather, it is you who rejoice in your gift.” Ibn Kathir says: Meaning, it is you who submit to gifts and presents. As for me, I accept nothing from you except Islam or the sword. (S. HAWWA, 10/413)

 

Since the duty of the prophet is not to obtain spoils by fighting people or to take gifts through the threat of war, but to convey Allah's religion and open the way for people to be saved from deviant beliefs, Solomon did not show interest in the gifts sent by the Queen. Because the security of the country required it, he threatened them by saying he would move against them with armies they could not resist if they did not submit and follow. (QUR’AN WAY, 4/194)

 

(37) “(O messenger! With your gifts) return to them! (If they do not submit and come) by Allah, we will come to them with an army they can never resist and we will expel them from there in disgrace and debasement (as captives).” If we pay attention, Solomon specifically dwelt upon the point of weakness manifested by Bilqis. That is Bilqis's fear that the honored ones of her people would be debased. This is why we see Solomon saying: "We will expel them from there debased and belittled." For this reason, the woman accepted submission. From here, we also realize the importance of knowing the enemy perfectly and its effect on achieving victory. (S. HAWWA, 10/414)

 

27/38-44 I WILL BRING IT IN THE BLINK OF AN EYE

 

Translation

 

38- [Solomon] said, "O eminent ones, which of you will bring me her throne before they come to me in submission?"

 

39- A powerful one from among the jinn said, "I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy."

 

40- Said one who had knowledge from the Scripture, "I will bring it to you before your glance returns to you." And when [Solomon] saw it placed before him, he said, "This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful—his gratitude is only for [the benefit of] himself. And whoever is ungrateful—then indeed, my Lord is Free of need and Generous."

 

41- He said, "Disguise for her her throne; we will see whether she will be guided [to recognize it] or will be of those who is not guided."

 

42- So when she arrived, it was said [to her], "Is your throne like this?" She said, "[It is] as though it were it." [Solomon said], "And we were given knowledge before her, and we have been Muslims [in submission to Allah]."

 

43- And that which she was worshipping other than Allah had averted her [from Islam]. Indeed, she was from a disbelieving people.

 

44- She was told, "Enter the palace." But when she saw it, she thought it was a body of water and uncovered her shins [to wade through]. He said, "Indeed, it is a palace [whose floor is] made smooth with glass." She said, "My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds."

 

Commentary

 

(38) "(Then Solomon said to the chiefs under his command:) 'O eminent ones! Which of you will bring me her throne before they come to me as Muslims (in submission)?'" Since the Qur'an conceals the identity of the person who brought the throne and the nature of the "Scripture" mentioned, debates on these details yield no benefit. The core matter to contemplate is the transportation of a massive throne over a distance of more than 2,000 km in less than a second within the technical conditions of that era. This event, accepted as a miracle (mu'jiza) or a wonder (karama), shows a clear horizon to the scientific world currently working on the teleportation of matter via light-transmission methods. (O. CELIK, 3/655)

 

(39) "An Ifrit (a powerful one) from the jinn said: 'I will bring it to you before you rise from your place...'" We understand that Solomon requested the throne to reveal the majesty of the kingdom Allah bestowed upon him and to demonstrate the power of the hosts under his command. This was a capability given to no one before him and to be given to no one after him. Furthermore, he intended this as a definitive proof of his prophethood to Bilqis and her people. Bringing a throne from another land—while it remained under lock and key and guarded by sentries—before its owner could even arrive, is truly an extraordinary event. (S. HAWWA, 10/415)

 

(40) "Said one who had knowledge from the Scripture: 'I will bring it to you before your glance returns to you (in the blink of an eye).'" Nothing certain is known about who this person was, what specific knowledge they possessed, or which book was referred to. No explanation is found in the Qur'an or authentic hadiths. (MAWDUDI, 4/99)

 

"When (Solomon) saw it placed before him, he said: 'This is from the favor of my Lord... to test me whether I will be grateful or ungrateful...'" Some have said that ingratitude toward a blessing (kufran al-ni'ma) causes the blessing to vanish. Once a blessing flees, its return is rare. Therefore, strive to secure the blessing you hold through gratitude! Protect it by behaving beautifully. Know that if you are not grateful, the blessings surrounding you will not last long and will be withdrawn. (From Nasafi; S. HAWWA, 10/418)

 

(41) "He said: 'Disguise her throne for her...'" It appears Solomon wanted to test her intellectual state while simultaneously placing her in a spiritual position that would lead her to enter Islam. (S. HAWWA, 10/416)

 

(42) "So when (the Queen) arrived, it was said: 'Is your throne like this?' She said: 'It is as though it were it.'" The woman gave the best possible answer. She did not say "it is it," nor did she say "it is not." This is a result of her mature intellect; she did not speak with certainty about a matter that held possibilities for both conclusions. (From Nasafi; S. HAWWA, 10/416)

 

This is a great shock. The Queen cannot wrap her mind around it. Where is her throne—under lock and guard in her homeland—and where is Jerusalem, Solomon's capital? How could they bring it here? But despite the changes, it is indeed her throne. She answers with sharp intelligence: "As though it were it." (S. KUTUB, 8/33)

 

(44) "She was told: 'Enter the palace!' When she saw (the courtyard), she thought it was a body of water and uncovered her shins." She gathered her skirts so they wouldn't get wet, exposing her shins; whereas she wasn't surprised before, this time she showed bewilderment. (ELMALILI, 6/146)

 

"(Solomon) said: 'Indeed, it is a courtyard made smooth with glass (crystal).'" The unexpected feature was a palace made by crystallizing glass. The floor was built over water, making it appear as a deep pool. When told to enter, she thought she had to step into the water. Once the purpose of the surprise was achieved, Solomon explained the secret: "This is a polished crystal palace." (S. KUTUB, 8/33, 34)

 

The Queen was shaken and terrified by these astounding events that leave humanity helpless. She immediately turned to Almighty Allah, confessed that she had wronged herself by previously worshipping other beings, and declared her submission—not to Solomon, but "with Solomon to Allah, the Lord of all existence." Witnessing the immense powers given to Solomon facilitated this submission. (S. KUTUB, 8/34)

 

Thus, the Queen found the right path and was enlightened. She understood that submitting to Allah is not the same as obeying one of His servants, even if that person is a prophet-king with many miracles. Islam is solely submitting to Allah, the Lord of the worlds. To those who believe, it is to be a servant equal to His callers, like the teeth of a comb. (S. KUTUB, 8/34)

 

The story of Bilqis shows us a community with a deep-rooted civilization. Solomon demonstrated that she was facing a civilization even more profound and greater than her own, and she yielded. The great lesson we take from Solomon is this: Islamic civilization must be the most superior of civilizations, for it is through this that the owners of other civilizations are made to submit. (S. HAWWA, 10/419)

 

27/45-53 WE SENT SALIH TO THE PEOPLE OF THAMUD

 

Translation

 

45- And We had certainly sent to Thamud their brother Salih, [saying], "Worship Allah," and at once they were two parties quarreling with each other.

 

46- He said, "O my people, why are you impatient for evil before good? Why do you not seek forgiveness of Allah that you may receive mercy?"

 

47- They said, "We consider you and those with you a bad omen." He said, "Your omen is with Allah. Rather, you are a people being tested."

 

48- And there were in the city nine family heads causing corruption in the land and not amending [its affairs].

 

49- They said, "Take a mutual oath by Allah that we will kill him by night, he and his family. Then we will say to his next of kin, 'We did not witness the destruction of his family, and indeed, we are truthful.'"

 

50- And they planned a plan, and We planned a plan while they perceived not.

 

51- Then look at how was the end of their plan—that We destroyed them and their people, all of them.

 

52- So those are their houses, desolate because of the wrong they had done. Indeed in that is a sign for a people who know.

 

53- And We saved those who believed and used to fear Allah.

 

Commentary

 

(45) "And We had certainly sent to Thamud their brother Salih, [saying], 'Worship Allah,' and at once they were two parties quarreling with each other." As soon as Prophet Salih (as) began his mission, his people split into two groups: believers and disbelievers. As expressed elsewhere in the Qur'an, a quarrel broke out immediately: "The eminent ones who were arrogant among his people said to those who were oppressed—to those who believed among them—'Do you [actually] know that Salih is sent from his Lord?' They said, 'Indeed we, in that with which he was sent, are believers.' Said those who were arrogant, 'Indeed we, in that which you have believed, are disbelievers.'" (al-A'raf, 7/75-76).

 

It is noteworthy that a completely similar situation emerged during the appearance of our Prophet Muhammad (pbuh) in Mecca. The people of Mecca split into two distinct groups and a struggle began between them. Therefore, this story perfectly points to the conditions at the time these verses were revealed. (MAWDUDI, 4/105)

 

(47) "They said: 'We consider you and those with you a bad omen.' He said: 'Your omen is with Allah...'" The reason you encounter good and evil is from Allah. This is His decree and portion. Or: Your deeds are recorded with Allah. These punishments descending upon you have come as a penalty and a trial for you. "Rather, you are a people being tested." This command implies that you are being brought closer to punishment step by step by being left in the deviation you are in. (S. HAWWA, 10/422)

 

Just as the people of Thamud saw the prophet and believers as the cause of drought and famine, Pharaoh and his people, as well as the Jews and hypocrites, similarly saw Prophet Moses and Prophet Muhammad (pbuh) as the reason for famine, high prices, and hardship (7/131, 4/78; I. KARAGOZ 5/377).

 

(48) "And there were in the city nine (gang leaders) who caused corruption in the land and did not amend (its affairs)." Such people were dominant among the Thamud. These were the leading figures and chiefs of that people. Al-Awfi narrates from Ibn Abbas: These are the ones who slaughtered the she-camel. They were the ones who proposed the idea, consulted, and made the decision; may the curses of Allah be upon them, as indeed they were. (S. HAWWA, 10/423)

 

The city mentioned in verse 48 is al-Hijr, where Prophet Salih lived and served. (see al-Hijr 15/80, Tabari).

 

A group of nine leaders planned to kill Salih (as) and his family in a night raid, considering them an ill omen. They planned to tell his relatives who would seek blood revenge, "We were not there during the destruction of Salih’s family." While they were plotting, Salih (as) and the believers left the land and were saved, while the people of Thamud were destroyed by a violent earthquake. (see al-A'raf 7/78; Hud 11/66-67, QUR’AN WAY, 4/197)

 

(49) "They said: 'Take a mutual oath by Allah: We will surely attack him and his family by night...'" Al-Awfi narrated from Ibn Abbas: These were the ones who slaughtered the she-camel. After doing so, they said, "We will kill Salih and his household at night; then we will say to his guardians who demand his blood: 'We did not witness such a thing and have no information.'" Allah utterly destroyed them all. (S. HAWWA, 10/425, 426)

 

This was a complete conspiracy, similar to the one the Meccan leaders organized against the Prophet. They organized a similar plot during his migration (Hijrah) to kill him. They decided to form a gang with one person from each tribe. This mob would attack and kill the Prophet together so that it wouldn't be clear which tribe killed him. Thus, the Banu Hashim would not find the perpetrator and would find it impossible to fight all the involved tribes at once for revenge. (MAWDUDI, 4/107)

 

(50) "And they planned a plan, and We planned a plan while they perceived not." They did not realize Allah's plan. Their "plan" was to secretly plot the murder of Salih and his family. Allah’s "plan" was to destroy them from a direction they did not expect. (S. HAWWA, 10/423)

 

According to the 65th verse of Surah Hud, when his people killed the she-camel, Salih (as) told them they could do as they pleased in their homes for three days. During this period, Allah's punishment overtook them. They likely chose the very night Allah had designated for their destruction to attack the Prophet. Thus, just before they could touch Salih (as), Allah leveled them. (MAWDUDI, 4/109)

 

(51) "Then look at how was the end of their plan—that We destroyed them and their people, all of them!" In this story, there is a consolation for the Prophet and a warning for the Quraish pagans. For the Quraish thought exactly what the people of Thamud thought about Salih, and they attempted to destroy him in the same way. (for information see al-Anfal 8/30, QUR’AN WAY, 4/197, 198)

 

27/54-58 WE ALSO SENT LOT TO HIS PEOPLE

 

Translation

 

54- And [mention] Lot, when he said to his people, "Do you commit immoralities while you are seeing?

 

55- Do you indeed approach men with desire instead of women? Rather, you are a people behaving ignorantly."

 

56- But the answer of his people was not except that they said, "Expel the family of Lot from your city. Indeed, they are people who keep themselves pure."

 

57- So We saved him and his family, except for his wife; We destined her to be of those who remained behind.

 

58- And We rained upon them a rain [of stones], and evil was the rain of those who were warned.

 

Commentary

 

(54) "And (We sent) Lot (as a prophet). At one time, he said to his people: 'Will you still commit that indecency while you are seeing?'" By narrating how a community, which was accustomed to a disgusting relationship like homosexuality alongside many other evils and turned a deaf ear to the prophet's warnings, was destroyed, people are asked to avoid such evils. It is informed in the 82nd verse of Surah Hud that the terrible rain reported to have fallen on this people in the 58th verse was a rain of stones. (For information about Prophet Lot and the people of Sodom to whom he was sent as a prophet, see al-A'raf 7/80-84, Hud 11/69-83, ash-Shu'ara 26/160-173; QUR’AN WAY, 4/198, 199)

 

The phrase "...you see" means that you see and know that having sexual relations with men is a very ugly thing, or you see each other doing this ugly deed; you are not afraid of anyone, you do not hide it, and you do it publicly. (I. KARAGOZ 5/381)

 

(56) "But the answer of his people was not except that they said: 'Expel the family of Lot from your city. Indeed, they are people who keep themselves pure.'" Look at the impudence and indecency of this people! They know how pure Prophet Lot and those who follow him are, and they consider this a crime big enough to require their exile. (S. HAWWA, 10/428)

 

These words of theirs may have stemmed from their belittling of being purified from this disgusting and filthy business. It may also have originated from their opposition to purification because they did not want to stay away from this filthy deed. Because their nature (fitra) was corrupted, they had come to see even the disgusting nature of these deviant tendencies as normal. They might have spoken this way because living a chaste and honorable life felt difficult for them! (S. KUTUB, 8/41)

 

(57) "So We saved him and his family, except for his wife; We destined her to be of those who remained behind (within the destruction)." Because this wife of his, who was destroyed, was upon their religion and was helping them. She followed their path by consenting to their ugly acts. She would inform her people about the guests coming to Prophet Lot, thus enabling them to come to these guests. Otherwise, she was not actually committing immoral acts like them. (S. HAWWA, 10/428)

 

(58) "And We rained upon them a rain (of stones)." We rained stones marked by your Lord and made of baked clay. (S. HAWWA, 10/428)

 

The angels said to Prophet Lot: "Take the believers (51/36) and your family away at night, let no one among you look back, but do not take your wife, because the punishment that will befall your people will also befall her; the time for your people to meet the punishment is the morning, and indeed the morning is near." The punishment command of Almighty Allah comes as the sun rises. A terrible noise catches them, and then the city is turned upside down by a violent earthquake. Stones baked from clay, marked by Allah, rain down upon them in a downpour, and all the disbelievers are destroyed. (15/73, 74; I. KARAGOZ 5/383)

 

27/59-64 IS THERE A DEITY WITH ALLAH?

 

Translation

 

59- Say, [O Muhammad], "Praise be to Allah, and peace upon His servants whom He has chosen. Is Allah better or what they associate with Him?"

 

60- [More precisely], is He [not better] who created the heavens and the earth and sent down for you rain from the sky, causing to grow thereby gardens of joyful beauty which you could not [otherwise] have grown the trees thereof? Is there a deity with Allah? No, but they are a people who ascribe equals [to Him].

 

61- Or [is He not better] who made the earth a stable ground and placed within it rivers and made for it firmly set mountains and placed between the two seas a barrier? Is there a deity with Allah? No, but most of them do not know.

 

62- Or [is He not better] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a deity with Allah? Little do you remember.

 

63- Or [is He not better] who guides you through the darknesses of the land and sea and who sends the winds as good tidings before His mercy? Is there a deity with Allah? High is Allah above whatever they associate with Him.

 

64- Or [is He not better] who begins creation and then repeats it and who provides for you from the heaven and earth? Is there a deity with Allah? Say, "Produce your proof, if you should be truthful."

 

Commentary

 

(59) "(O Messenger!) Say: 'Praise be to Allah, and peace be upon His chosen servants (prophets and righteous ones). Is Allah better or the things they associate with Him?'" The phrase Alhamdulillah (Praise be to Allah) serves as an instruction on how to offer praise. The command "Say" is addressed to the Prophet and, through him, to all believers. It is essential to explain Allah's existence, oneness, names, and attributes to people. (I. KARAGOZ 5/384).

 

Starting a speech or writing with praise to Allah and salutations to the Prophet is an important method of etiquette for Muslims. This prep