CHAPTER 40: MU’MIN OR GHAFIR(THE BELIEVER OR THE FORGIVER)

 

It was revealed during the Mecca period. It consists of 85 verses. Verses 56-57 were revealed during the Medina period. The Surah takes its name from the same word mentioned in verse 28. Another name for it is ‘Ghafir.’ (H. T. FEYIZLI, 1/466)

 

Hadith: According to what Abu Hurairah reported, the Prophet (pbuh) stated that a person who recites the first three verses of Surah Al-Mu'min and Ayat al-Kursi (Baqarah 2/255) in the morning and evening will be protected by means of this. (From Tirmidhi, Thawab al-Qur'an 2; QUR’AN WAY, 4/638)

 

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

 

40/1-9 THE ANGELS CARRYING THE THRONE

 

Translation

 

1- Ha, Meem.

 

2-3- The revelation of the Book (the Qur'an) is from Allah, the Exalted in Might, the Knowing. The Forgiver of sin, the Accepter of repentance, severe in punishment, and owner of abundance (grace). There is no deity except Him; to Him is the destination.

 

4- No one disputes concerning the signs (verses) of Allah except those who disbelieve, so be not deceived by their [uninhibited] movement throughout the cities.

 

5- The people of Noah denied before them, and the factions after them, and every nation intended [to seize and kill] their messenger. And they disputed by [using] falsehood to refute thereby the truth. So I seized them (with My punishment), and how [terrible] was My penalty.

 

6- And thus has the word of your Lord come into effect upon those who disbelieved: that they are the companions of the Fire.

 

7- Those [angels] who carry the Throne and those around it (circumambulating) exalt [Allah] with praise of their Lord and believe in Him and ask forgiveness for those who have believed, [saying], ‘Our Lord, You have encompassed all things in mercy and knowledge, so forgive those who have repented and followed Your way and protect them from the punishment of Hellfire.’

 

8- ‘Our Lord, and admit them to gardens of perpetual residence (Adn) which You have promised them and whoever was righteous (lived in accordance with Your command) among their fathers, their spouses and their offspring. Indeed, it is You who is the Exalted in Might, the Wise.’ [cf. 13/23]

 

9- ‘And protect them from evil deeds (and their consequences). And he whom You protect from evil deeds that Day—You will have given him mercy. And that is the great success.’

 

Commentary

 

(1). ‘Ha, Meem.’ These are the disconnected letters (huruf-u muqatta'a) whose meaning we do not know. Since no report has come from our Prophet on this subject, it has not been possible to make an explanation. Although it has been said that they are intended to draw attention to the following statement, like letters of oath or warning, Allah knows best. (From C. YILDIRIM; N. YASDIMAN, 8/492)

 

(2, 3). ‘The revelation of the Book is from Allah, the Exalted in Might, the Knowing. The Forgiver of sin, the Accepter of repentance, severe in punishment, and owner of abundance. There is no deity except Him; to Him is the destination.’ What is meant by the Book is the entire Holy Qur'an or specifically this surah. Six attributes of Allah Almighty are mentioned in these two verses. Among these, Al-Aziz expresses the superiority of Allah's power and the greatness of His glory; Al-Alim expresses the breadth of His knowledge. His other mentioned attributes are His forgiveness of sins, His acceptance of repentance, the severity of His punishment, and His being the owner of grace (at-Tawl). Thus, it is seen that these two verses summarize the characteristics of Allah's divinity in a concise expression. (QUR’AN WAY, 4/640)

 

Abu Bakr b. Ayyaş said: I heard Abu Ishaq es-Sübey’i say: A man came to Umar b. Al-Khattab (ra) and said: ‘O Commander of the Faithful, I have committed murder, is repentance possible for me?’ Umar (ra) replied by reciting the verse: ‘Ha, Meem. The revelation of the Book is from Allah, the Exalted in Might, the Knowing. The Forgiver of sin, the Accepter of repentance, severe in punishment, owner of abundance,’ and said: ‘Work (do good deeds) and do not lose hope.’ This was narrated by Ibn Abi Hatim. (S. HAWWA, 12/484)

 

The fact that the destination is to Allah expresses that death does not mean disappearing, that people will be resurrected when the Hour strikes, that they will be called to account at the place of gathering, and that eventually, believers will go to Paradise and disbelievers to Hell. (I. KARAGOZ, 6/555)

 

(4). ‘No one disputes concerning the signs (verses) of Allah except those who disbelieve.’ Disputing about the verses of Allah, arguing about them with misplaced and meaningless objections, and interpreting them in a way that will make others doubt them is disbelief. Those who do this are only those who deny. In the face of this stubborn struggle of the disbelievers, it is the greatest jihad to explain the truths of the Holy Qur'an, to clarify its allegorical parts, and to answer the objections of the deniers in a manner befitting the knowledge, wisdom, morality, and etiquette of a believer. Believers should not hold back from this jihad. Allah will help them in this matter. (O. CELIK, 4/352)

 

The disbelievers' struggle with the verses is for the purpose of making the verses null and void, preventing people from believing, denying, and calling them lies. The pagans used to say, ‘The Qur'an is Muhammad's fabrication, poetry, magic, and fables of the ancients’; they did not believe it was the word of Allah. (6/25, 8/21, 11/13, 29/50-51, 52/33-34, 28/48-50, 46/7; I. KARAGOZ, 6/555)

 

‘So let not their movement throughout the land deceive you’—their possession of the goods, blessings, and beauties of countries, as well as useful trade, profitable earnings, political and military victories, and obtaining triumph over enemies—should not deceive you. Because ultimately, the point they will reach is punishment, both in this world and in the hereafter. (S. HAWWA, 12/474)

 

(5). ‘The people of Noah denied before them, and the factions after them’—meaning the groups that stood up against and opposed the prophets after the people of Noah, such as the people of 'Ad, Thamud, Lut, and other nations—‘also denied.’ From these nations and groups, ‘every nation intended to seize their messenger.’ That is, they wished to capture and kill him. Ibn Kathir says: ‘That is, they tried to kill him by every possible way. There were some among them who even killed their prophets.’ (S. HAWWA, 12/474)

 

‘..denied’—What is meant by denial is to say that the prophets are liars, that the verses are baseless and fabrications, and not to believe in the prophets and the verses. (I. KARAGOZ, 6/557)

 

‘And they disputed by [using] falsehood to refute thereby the truth. So I seized them (with My punishment), and how was My penalty?’ A prophet comes. The transgressors of the society consider the message he brought to be a lie. They do not stand before the prophet by responding to his proof with proof. They take refuge in the logic of oppressors and tyrants. They want to silence the prophet by force. They call for triumphing over the truth by distracting the masses with inconsistent, groundless things. At that very moment, the hand of power that seizes firmly intervenes. And it seizes them in a way that causes wonder and terror. Truly, this is a seizure worth seeing and wondering at: ‘(Look then) how was My punishment?’ This punishment was a destructive, annihilating, harsh, and severe punishment. The fates of societies whose ruins have not yet been erased testify to this. (S. KUTUB, 8/613)

 

(6). ‘And thus has the word of your Lord come into effect upon those who disbelieved: that they are the companions of the Fire.’ Just as it was right and obligatory for them to be completely destroyed with punishment in the life of the world, it is also right and obligatory for them to be subjected to the punishment of Hell in the hereafter. Because these two punishments have a common feature. These are people of hell. (S. HAWWA, 12/475)

 

(7). ‘Those who carry the Throne and those around it exalt [Allah] with praise of their Lord.’ The angels carrying the Throne are called ‘Hamele-i Arsh,’ and their number is four. (Ahmad b. Hanbel, Musnad 1/256) On the Day of Resurrection, their number will be eight. (Haqqah 69/17) Since they are commissioned with the protection and management of the Throne, this name was given to them metaphorically. Those around the Throne are the angels circumambulating (tawaf) it. (O. CELIK, 4/353)

 

‘They believe in Him and ask forgiveness for those who have believed, [saying], ‘Our Lord, You have encompassed all things in mercy and knowledge, so forgive those who have repented and followed Your way and protect them from the punishment of Hellfire!’It is understood that the angels ask for forgiveness only for those who repent, give up following carnal desires, and follow the path of Truth with a sincere and pure intention. For they know that those who associate partners with Allah and persist in polytheism without repenting will not be forgiven. (From Ibn Ashur; O. CELIK, 4/354)

 

Hadith: Since this is among the characteristics of these angels (peace and blessings be upon them), they also say ‘Amen’ to the prayer a believer makes for his fellow believer in his absence (ghayab). Indeed, it has been established in the Sahih of Muslim: ‘When a Muslim prays for his brother in his absence, the angel prays: ‘Amen, and may the same be for you.’(From Ibn Kathir; S. HAWWA, 12/485)

 

(8). ‘Our Lord, and admit them to gardens of perpetual residence (Adn) which You have promised them and whoever was righteous among their fathers, their spouses and their offspring.’Bring them together with these relatives so that their eyes may be brightened by being together, as they will stay in places close to each other. ‘Indeed, it is You who is the Exalted in Might, the Wise.’No one can oppose Your command or attempt to defeat You. What You wish happens, and what You do not wish does not happen. And You are the Hakim (Wise) whose wisdom is infinite in His words, actions, sharia, and decree. (S. HAWWA, 12/477)

 

Said b. Jubayr said: When a believer enters Paradise, he asks about the situation of his father, son, and brothers, and where they are. It is said to him: ‘They could not reach your level in terms of deeds.’ He then says: ‘I performed deeds both for myself and for them.’ This time, they also join him in terms of degree. Then Said b. Jubayr read this holy verse: ‘Our Lord, and admit them... to gardens of perpetual residence...’(From Ibn Kathir; S. HAWWA, 12/486)

 

(9). ‘And protect them from evil deeds.’The word ‘Sayyi’at’ (evil deeds/evils) has three meanings, and all three are intended here. First, wrong belief, bad morals, and deeds; second, the burden/consequence of misguidance and bad deeds; third, the calamities, misfortunes, and torments in this world, in the realm of Barzakh, and on the Day of Resurrection. The prayer of the angels is: ‘May Allah protect the believers from all of them.’ (MAWDUDI, 5/129)

 

‘And he whom You protect from evil deeds that Day—You will have given him mercy.’By the ‘evil’ on the Day of Resurrection, the terror of the Day of Resurrection is intended. The criminals will face things such as deprivation of shade and all kinds of comfort, the severity of the questioning, the display of bad deeds committed throughout life in front of everyone, the shame arising from this display, and all other difficulties and ignominies. (MAWDUDI, 5/129)

 

‘He whom You protect from evil deeds that Day’—the Day of Resurrection—’You will have surely given him mercy’—by bestowing grace and saving him from punishment. ‘And that’—the removal of punishment—’is the great success.’There can be no greater success than that. (S. HAWWA, 12/477)

 

40/10-16 IT IS HE WHO SENDS DOWN PROVISION FOR YOU FROM THE SKY

 

Translation

10- Indeed, those who disbelieve will be addressed (in the hereafter): ‘The detestation of Allah (toward you) is certainly greater than your detestation of yourselves [today], for you were invited to faith (in the world) and you disbelieved.’

 

11- They will say, ‘Our Lord, You have made us lifeless twice and given us life twice, and we have confessed our sins. So is there to an exit (from this Fire) any way?’ (They will be answered with no.) [cf. 2/28; 22/66; 45/26]

 

12- (It will be said to the disbelievers:) ‘That is because, when Allah alone was called upon (for faith and obedience), you disbelieved (turned to denial or ingratitude); but if others were associated with Him (if His authority was given to others), you believed. So the judgment is with Allah, the Most High, the Grand.’

 

13- It is He who shows you His signs (demonstrating His power) and sends down for you provision (the causes of it) from the sky. But no one remembers except he who turns [to Allah].

 

14- (O believers!) So invoke Allah, being sincere to Him in religion (making worship exclusive to Him), although the disbelievers dislike it.

 

15-16- (He is) the Exalted in Rank, Owner of the Throne; He places the soul (revelation and prophethood) of His command upon whom He wills of His servants to warn (people) of the Day of Meeting. The Day they come forth (from their graves), nothing concerning them is hidden from Allah. (On that Day Allah will ask:) ‘To whom belongs sovereignty today?’ (He Himself will answer): ‘To Allah, the One, the Prevailing (the One whose power is sufficient for all things).’

 

Commentary

 

(10). ‘Indeed, those who disbelieve will be addressed (in the hereafter): ‘The detestation of Allah (toward you) is certainly greater than your detestation of yourselves [today], for you were invited to faith (in the world) and you disbelieved.’That is, because of their crimes such as polytheism, total denial of Allah and the hereafter, and opposing the prophets, the disbelievers will be angry at themselves due to the treatment they receive on the Day of Resurrection. The angels will say to them: ‘Today you are angry at yourselves, but when the prophets and righteous servants invited you to the truth, you opposed them, and Allah was more angry with you then than you are with yourselves today.’ (MAWDUDI, 5/131)

 

Almighty Allah, reporting on the state of the disbelievers, says: On the Day of Resurrection, while the disbelievers are in the pits of Hell amidst the flames, they will be addressed. This call will occur when they are subjected to Almighty Allah's punishment, which no one can endure. When they are subjected to this punishment, they will be angry and grieved with themselves, feeling extreme indignation. The reason for this will be the evil deeds they performed while in the world, which caused them to enter Hell. (From Ibn Kathir; S. HAWWA, 12/478)

 

(11). ‘(They will say:) ‘Our Lord, You have made us lifeless twice and given us life twice.’The expression ‘dying twice and being resurrected twice’ had previously appeared in verse 28 of Surah Al-Baqarah: ‘How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned.’ The disbelievers could not deny the first three stages because they could clearly witness them. However, they were denying the final stage because they had not seen it and it was only reported by the Prophet (pbuh). But on the Day of Resurrection, they will witness the fourth stage and accept it, saying, ‘We had been informed about this.’ (MAWDUDI, 5/131)

 

The first death is the state of being lifeless before birth; the second death is the death that occurs when leaving the world. The first resurrection is the birth in the world, and the second resurrection is the resurrection after death. (cf. Baqarah 2/28). Those in Hell seeking a way out is their desire to return to the world and be given a new chance. (H. DONDUREN, 2/748) (..) According to Abdullah b. Mas'ud, Abdullah b. Abbas, Dahhak, and Qatada, one of the two deaths mentioned in this verse is the state of non-existence while in the father's loins before life, and the other is the end of the worldly life. The two resurrections are the person's birth and the resurrection in the grave. (M. DEMIRCI, 3/38)

 

‘We have confessed our sins. So is there to an exit any way?’they say. Is there a way to exit this Fire, whether it be by returning to the world, going elsewhere, or dying once more? They express their hopelessness by asking if there is a way, or they mean to say, ‘If You wish, You can find a way for that too.’ (ELMALILI, 6/515)

 

What would they do if they came to the world once more? Would they truly turn to Allah? Almighty Allah gives the answer to this as well: ‘And if they were returned, they would certainly revert to that which they were forbidden.’ (An'am 6/28; From A. KUÇUK; N. YASDIMAN, 8/505)

 

(12). ‘(It will be said to the disbelievers:) ‘That is because, when Allah alone was called upon (for faith and obedience), you disbelieved. but if others were associated with Him, you believed. So the judgment is with Allah, the Most High, the Grand.’The reason you cannot find a way of salvation is your denial of Allah's oneness (tawhid) and your belief in associating partners with Him. (S. HAWWA, 12/479)

 

The judgment belongs to Allah, who is described with the ultimate limit of greatness and majesty, and of whom it is said in His essence, attributes, and actions, ‘There is nothing like unto Him’ (Shura 42/11), and to whom alone the right of divinity belongs. It is He who has decreed eternal punishment for you. There is no possibility of escape from His judgment. His detestation toward the pagans is great; He does not forgive polytheism. (ELMALILI, 6/515, 516)

 

(13). ‘It is He who shows you His signs (demonstrating His power) and sends down for you provision (the causes of it) from the sky.’ This is the rain through which crops and fruits grow; it is He who sends it down. On the other hand, it is observed through witness that their colors, tastes, smells, and shapes are different. Yet, the water that nourishes them is one. Thus, by virtue of great power, rain has become the cause of this provision, and He has decreed these things to be different from one each other. (S. HAWWA, 12/481)

 

(Because) this massive order can only stand if one single Being manages it—that is, the Lord of the worlds, Allah, who created all creatures, water, air, sun, heat, and cold. The continuation of this order for millions of years without fail is only possible according to the wisdom of Allah, who is eternal and everlasting. He is the Allah who created humans, animals, and plants on earth and brought forth everything they need (water, etc.) according to their needs. If a person, despite seeing this astonishing order, still denies Allah and associates partners with Him, could there be anyone more oppressive than him? (MAWDUDI, 5/131)

 

‘But no one remembers except he who turns [to Allah].’ Nasafi says: ‘That is, only the one who repents from polytheism and turns to Almighty Allah takes a lesson and admonition from the signs of Allah. For a person who is stubborn never takes admonition or a lesson.’ (S. HAWWA, 12/481)

 

(14). ‘So invoke Allah, being sincere to Him in religion, although the disbelievers dislike it.’ Making religion exclusive to Allah means not casting a shadow over it—such as performing the requirements of religion only as much as the self or external powers allow—being sincere, and removing other things from the heart. Allah's sovereignty must be valid in fulfilling the commands of religion so that religion is made exclusive to Allah. [cf. 40/65; 98/5; H. T. FEYIZLI, 1/467]

 

The disbelievers do not like the believers' submission only to Allah, and their calling only to Him while not giving importance to others. No matter how well the believers get along with them, how much they enter into peace, and how they try to win their hearts through various ways, they can never please them. Therefore, believers should continue on their own path. They should call only to their Lord. They should form their belief systems solely with His principles. They should bind their hearts to Him. Whether the disbelievers are displeased or enraged should not concern them. In any case, they will never be pleased! (S. KUTUB, 8/617)

 

Hadith: Imam Ahmad narrates... Abu’z-Zubayr said: Abdullah bin az-Zubayr used to say the following after the salutation (salam) at the end of every prayer: ‘There is no deity except Allah. He has no partner; sovereignty belongs only to Him. Praise is to Him; He is capable of all things. All our strength and power are from Allah; there is no deity except Him; we worship none but Him. Blessing is only from Him, grace is from Him, and beautiful praises are only for Him. There is no deity except Allah; we make our religion sincere to Him, even if the disbelievers dislike it.’ He said: The Messenger of Allah (pbuh) also used to recite these tahlils (proclamations of oneness) after every prayer. This hadith was also narrated by Muslim (Masajid 139), Abu Dawud, and Nasai. (S. HAWWA, 12/486)

 

(15, 16). ‘(He is) the Exalted in Rank, Owner of the Throne; He places the soul / revelation / prophethood of His command upon whom He wills of His servants to warn (people) of the Day of Meeting.’ The expression ‘Exalted in Rank’ has been interpreted as the One who established the heavens one above the other, who gives high ranks to His servants in the world, and who raises their positions in Paradise and the degrees of reward for the believers. What is meant by ‘Soul’ is the revelation sent to His prophets. ‘The Day of Meeting’ refers to the Day of Resurrection when everyone will be gathered together. (H. DONDUREN, 2/748)

 

As seen in the verse, the one who possesses the highest and most perfect of ranks is Allah. It is Allah who creates other ranks and who raises or lowers ranks: ‘And for all are degrees from what they have done. And your Lord is not unaware of what they do.’ (An'am 6/132). ‘And it is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you.’ (An'am 6/165; From A. KUÇUK; N. YASDIMAN, 8/509)

 

What is meant by ‘soul’ in verse 15 is revelation and prophethood. Just as bodies find life through the soul breathed into them, hearts find spiritual life and are resurrected only through the soul of revelation. For this reason, with the verse ‘And thus We have revealed to you a soul (the Qur'an) of Our command (which grants life to dead hearts)’ (Shura 42/52), it is reported that one name of the Holy Qur'an is ‘soul.’ Allah the Almighty bestows the soul of revelation and prophethood upon whichever servant He wills, and honors whichever servant He wills with prophethood. No one is given the right to choose or object in this matter. The main purpose of revelation and prophethood is to frighten people with that great day of meeting. (O. CELIK, 4/358)

 

‘To warn of the Day of Meeting’—On this Day, all people meet. People meet with their deeds that they performed in the life of the world and sent ahead of themselves. Additionally, all humans, jinn, angels, and all creatures that must be present on the day everyone will be ready meet there. In the area of accounting, all creatures also meet their Lord. That is, today is a day of meeting in all senses of meeting. (S. KUTUB, 8/618)

 

‘The Day they come forth’—they have come out of their graves and emerged into the open. Nothing remains to cover their souls or hide their deeds; ‘nothing concerning them is hidden from Allah.’ Neither themselves, nor their deeds, nor their states—nothing is ever hidden from Allah. But those who thought they were hiding in the world do not try to hide anything that day either; they stand before the Truth in all clarity. (ELMALILI, 6/516)

 

‘(On the Day of Resurrection Allah will ask:) ‘To whom belongs sovereignty today?’ ‘To Allah, the One, the Prevailing.’Hadith: In the hadith narrated by Ibn Umar (ra), the hadith regarding how Allah the Almighty will cover the heavens and the earth with His hand and then say: ‘I am the King, I am the Compeller, I am the Arrogant. Where are the kings of the earth? Where are the tyrants? Where are the arrogant?’ had been mentioned previously. (S. HAWWA, 12/487)

 

In the hadith mentioning the Trumpet (Sur), Almighty Allah will capture all the souls of His creatures, and when He is left alone, without partners, and no one remains but Himself, He will say: ‘To whom belongs sovereignty today?’ After repeating this word three times, He will answer Himself: ‘To Allah, the One and the Prevailing.’ That is, it belongs to Allah who alone prevails over and defeats everything. (S. HAWWA, 12/487)

 

40/17-20 WARN THEM OF THE APPROACHING DAY!

 

Translation

 

17- This Day (the Day of Resurrection) every soul will be compensated for what it earned. No injustice [shall be done] today. Indeed, Allah is swift in account.

 

18- (O My Prophet!) And warn them of the Approaching Day, when hearts are at the throats, choking [with suppressed agony]. For the wrongdoers (oppressors) there will be no devoted friend and no intercessor [whose word is] heeded.

 

19- (Allah) knows the betrayal of the eyes and what the breasts (hearts) conceal.

 

20- And Allah judges with truth (justice), while those they invoke besides Him judge not with anything. Indeed, Allah—He is the Hearing, the Seeing.

 

Commentary

 

(17). ‘This Day (the Day of Resurrection) every soul will be compensated for what it earned. No injustice today.’ To those who ask whether injustice will be done to them in the midst of such a crowd on the Day of Resurrection, or if the scale will weigh incorrectly, Almighty Allah commands: ‘This Day every soul will be compensated for what it earned. No injustice today.’ He knows all the reasons behind or ahead of the sins committed, and contrary to what is stated in fabricated reports, the account does not last very long. For ‘Allah is swift in account.’ Indeed, it is commanded in other verses: ‘Your creation and your resurrection are only as [that of] a single soul’ (Luqman 31/28); ‘And Our command is but one, like a glance of the eye’ (Qamar 54/50). (From C. YILDIRIM; N. YASDIMAN, 8/512)

 

The meaning of ‘..no injustice shall be done to anyone’ is that no one's rewards will be diminished, no good deed will be left unrewarded, and no one will be punished more or less than they deserve, or punished while innocent. Whoever has done anything, good or evil, will see its reward or punishment—no more and no less. (52/21, 74/38; I. KARAGOZ, 6/572)

 

Hadith al-Qudsi: As established in the Sahih of Muslim, Abu Dharr (ra) reported the Prophet (pbuh) narrating from his Almighty Lord: ‘O My servants, I have forbidden oppression for Myself, and I have made it forbidden among you, so do not oppress one another... – (He narrated the hadith until this section) – O My servants, it is but your deeds that I reckon for you and then I fully recompense you for them. So let him who finds good praise Allah, and let him who finds other than that blame no one but himself.’ (S. HAWWA, 12/487)

 

‘Indeed, Allah is swift in account.’ Questioning and calling to account is not a difficult task for Allah. For He provides for everyone and manages the entire universe. He hears everything at the same time, and every task, small or large, takes place under His control. His being busy with one task in no way prevents Him from being busy with another. Therefore, it is not difficult for Him to call everyone to account, judge them, and reach a decision at the same time. For He is aware of all details, and no lie will be valid in His court. (MAWDUDI, 5/133)

 

Reading all the records of deeds at the same time and revealing the deeds does not cause a difficulty. Even in the world, by turning a switch, hundreds of thousands of light bulbs turn on at once; the computer, called an electronic brain, brings the given program to the screen in a few seconds; and a subject prepared or an event occurring in one country is shown on the televisions of all the countries of the world at the same time. (From C. YILDIRIM; N. YASDIMAN, 8/512)

 

(18). ‘(O My Prophet!) And warn them of the Approaching Day.’ ‘Yevmü’l-âzife’ means ‘the approaching day.’ The intended meaning is the Day of Resurrection. The verse ‘The Approaching Day has approached’ (Najm 53/57) is similar to this. Accordingly, the Resurrection is called (azife) because of its proximity. No matter how far the disbelievers see it, ‘every coming thing is near.’ For this reason, in another verse, the expression ‘tomorrow’ is used for the hereafter. (cf. Hashr 59/18; O. CELIK, 4/359)

 

‘The hearts are at the throats’—On the Day of Resurrection, due to the severity of fear, the hearts will almost tear away from their places and rise up, sticking to the throat; they will neither return to their place to breathe and find relief, nor will they come out completely to find relief by dying. (I. H. BURSEVI, 17/453)

 

(19). ‘(Allah) knows the betrayal of the eyes and what the breasts (hearts) conceal.’ According to Abdullah b. Abbas, what is meant by the ‘betrayal of the eyes’ mentioned in the verse is to look stealthily at things that are not permissible to look at. For example, a person sitting with his friends looking at a woman passing by—whom it is not lawful for him to look at—without letting the people with him notice. Mujahid also defines the treacherous look as looking at things Allah has forbidden in an unlawful way. According to Suddi, the betrayal of the eyes means making eye and eyebrow gestures in a negative sense. (M. DEMIRCI, 3/42)

 

Nasafi says: ‘The following has also been said about the holy verse: By the (treacherous) look, it is meant that a person looks at a stranger woman stealthily with desire, and then thinks about her beauty within himself, and despite this, he does not know in whose presence he is with his look and thought. However, Almighty Allah knows all of these.’ (S. HAWWA, 12/482)

 

What is meant by ‘..the betrayal of the eyes’ is looking at things that are not lawful to look at, or in an unlawful way—men looking at na-mahram (marriageable) women and women looking at na-mahram men with desire and bad intention. It is forbidden to look at the private parts of men and women. Abdullah b. Abbas (ra) said regarding this verse that some men look at women with desire and turn their eyes away when they are noticed. What is forbidden in the verse is not seeing a woman or a man, but looking continuously, looking back again and again, and looking with desire. (I. KARAGOZ, 6/575)

 

‘What the breasts (hearts) conceal’ are the intentions and thoughts that a person passes through his mind, thinks about, and perhaps intends, but for various reasons does not or cannot put into action. The treacherous look of the eye is the most hidden deed, and what the hearts hide is the most hidden feeling and thought. Allah, who knows these, certainly knows other intentions and deeds as well. Nothing remains outside His knowledge. (O. CELIK, 4/360)

 

Hadith: ‘Actions are judged by intentions.’ (From Bukhari, Iman 41; O. CELIK, 4/360)

 

Hadith: ‘Even if a person intends to do a good deed but cannot do it due to some obstacle, Allah will still write a reward for him.’ (From Nasai, Qiyamu’l-Layl 63; O. CELIK, 4/360)

 

On the other hand, although a person thinks of doing an evil deed, and even makes a firm decision, he will not be considered a sinner if he cannot put his thought and intention into action. (Muslim, Iman 201, 203, 204). Moreover, if there are positive motives behind giving up this bad deed, such as fear of Allah, love for people, feeling regret and avoiding committing a sin, he even gains a reward for it because he gave it up for a good reason. (O. CELIK, 4/360)

 

(20). ‘And Allah judges with truth. while those they invoke besides Him judge not with anything. Indeed, Allah—He is the Hearing, the Seeing.’ (Allah) judges with truth and fully carries out His judgment; He realizes the truth and fulfills it. As for those they worship and invoke besides Him—whether they be inanimate idols or others—they cannot judge anything. They cannot definitely judge anything of their own accord and cannot fully carry it out or execute it, because they all bow down under the judgment of Allah. Therefore, they cannot fulfill anything. (ELMALILI, 6/517)

 

40/21-27 HAVE THEY NOT TRAVELED THROUGH THE EARTH?

 

Translation

 

21- Have they (the pagans) not traveled through the earth and observed how was the end of those who were before them? They were superior to them in strength and in effects (monuments) in the land. But Allah seized them for their sins, and they had not from Allah any protector. [cf. 30/9; 46/26-27]

 

22- That was because their messengers used to come to them with clear proofs (and religious, social laws), but they disbelieved; so Allah seized them. Indeed, He is Powerful and severe in punishment.

 

23-24- And We certainly sent Musa (Moses) with Our signs and a clear authority to Pharaoh, (his vizier) Haman, and Qarun; but they said, ‘[He is] a magician and a liar.’

 

25- And when he brought them the truth from Us, they said, ‘Kill the sons of those who have believed with him and keep their women alive.’ But the plot of the disbelievers is nothing but in error (futile effort). [cf. 2/49; 14/6]

 

26- And Pharaoh said, ‘Let me kill Musa and let him call upon his Lord (if he can be saved). Indeed, I fear that he will change your religion or that he will cause corruption in the land (against you and our order).’

 

27- But Musa said, ‘Indeed, I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Account.’

 

Commentary

 

(21). O Muhammad, have those who deny your prophethood and warnings ‘not traveled through the earth to see what was the end of those before them?’ Let them look and see how those who denied the prophets before them ended up, and the punishments and vengeances that befell them. ‘They’ in terms of physique ‘were stronger than them and left more effects on the earth.’ The things they left behind are proof of this. Anyone who sees the Great Wall of China, the Pyramids of Egypt, the columns of Palmyra, and Baalbek sees how much superior the works left by those before were to those left by those who came later. (S. HAWWA, 12/492)

 

‘So Allah seized them for their sins.’ Despite their great power and formidable strength, He punished them because of their sins. ‘And they had not from Allah any protector.’ No one could ward off Allah's punishment from them. No one could turn it back, and no one could protect them. (S. HAWWA, 12/492)

 

(22). ‘That was because their messengers used to come to them with clear proofs, but they disbelieved.’ They were seized with punishment because of their denial. For they had denied despite these explanations and proofs. ‘So Allah seized them.’ He destroyed them, annihilated them. ‘Indeed, He is Powerful.’ His power is great, His seizing is severe. ‘He is severe in punishment.’ When He punishes, His punishment is extremely harsh and painful. (S. HAWWA, 12/492)

 

(23, 24). ‘And We certainly sent Musa with Our signs and a clear authority to Pharaoh, Haman, and Qarun; but they said, ‘[He is] a magician and a liar.’By Allah, We sent Musa with Our nine miracles, most importantly the White Hand and the Staff, and with Our clear and strong proofs indicating that he was a messenger sent from Allah. We sent him to Pharaoh, the ruler of Egypt, his vizier Haman, and Qarun, the owner of wealth and treasure. When these three showed enmity to him, those who followed them also showed enmity to Musa. When they were unable to respond to Musa or put forward proof against his proof, they said he was a magician and a liar. But Musa did not pay attention to their words. He continued to carry out his call. (M. HICAZII, 5/351)

 

With this verse, the Qur'an mentions three different people who direct the people to good or evil, and who are good or evil examples: Pharaoh, Haman, and Qarun. The first is the dictator ruler who takes over the fate of the country; the second is the sycophant vizier who manages the country according to the dictator's wishes; the third is the spoiled wealthy man possessing vast wealth and influence. When the lives of nations that have passed through history are examined closely, it is seen that these three classes of people play a leading role in causing mercy or punishment to descend upon their countries. (From C. YILDIRIM; N. YASDIMAN, 8/520)

 

While the Holy Qur'an gives the story of Musa (as) as an example, it specifies the character structure of these three classes of people by talking about three people who lived in the same age. And thus, it sheds light on the events occurring in Mecca, drawing attention to the fact that the social situations and character structures of those who attempted to kill Prophet Muhammad (pbuh) and who tormented and oppressed the believers show similarities to the situation of Pharaoh, Haman, and Qarun. And consequently, it refers to the fact that in every age, those who are against religion, sound customs, good morals, and virtue consist of perverts of the same character. (From C. YILDIRIM; N. YASDIMAN, 8/520)

 

‘They said, ‘[He is] a lying magician.’They called the miracles ‘magic’ and the clear proofs ‘lies.’ That is, they denied Prophet Musa and evaluated him as a mad magician who lied about Allah sending him as a prophet and who changed the truth. (S. HAWWA, 12/495)

 

(25). ‘(Musa) brought them the truth from Us, they said, ‘Kill the sons of those who have believed with him and keep their women alive.’ But the plot of the disbelievers is nothing but in error.’ Ibn Kathir says: ‘This is the second command given by Pharaoh regarding the killing of the sons of the Israelites. The first was to beware of the emergence of Prophet Musa. Or, this was done for the purpose of humiliating the people and reducing their numbers, or he put this into practice because of both. The reason for the second command was to humiliate the people and reduce their numbers, with the aim of impoverishing the people and making them consider the existence of Musa (as) as an ill omen. It was because of this that they said to Prophet Musa: ‘We have been tortured before you came to us and after you have come.’ He said: ‘Perhaps your Lord will destroy your enemy and make you successors in the land and see how you will do’ (Al-A'raf 7/129).’ (S. HAWWA, 12/495)

 

At the end of the last group of verses, the command of Almighty Allah: ‘The plot of Pharaoh was only in ruin’ (verse 37) is located. This is a glad tiding for the people of faith that they should be sure and comfortable about the result, and that no matter how advanced the sovereignty and authority of Allah's enemies are, and no matter how long their transgression lasts, it will not mean anything. The punishment with Allah is more severe. (S. HAWWA, 12/506)

 

(26). ‘Pharaoh said, ‘Let me kill Musa and let him call upon his Lord. Indeed, I fear that he will change your religion or that he will cause corruption in the land.’The expression ‘changing the religion,’ which is one of the matters Pharaoh feared, needs to be understood well. Because Prophet Musa (as) deserved to be killed because of this matter Pharaoh feared. By the expression ‘religion’ (deen) here, the way the administration operates is meant. That is, in Pharaoh's words, it is said, ‘I fear he will change your ruler.’ (Ruhu’l-Ma’ani, 24/56). In other words, ‘their politics, culture, civilization, economy, and the systems in force in Egypt’ are described here as ‘religion.’ Pharaoh feared that the system in question would change as a result of the call Musa made. But like every fraudulent politician, Pharaoh actually said his own power would go away and, on the contrary, said: ‘O my people! Because Musa's movement is aimed at destroying your religion, I want to kill him...’ (MAWDUDI, 5/139)

 

What could be more interesting than Pharaoh, a pagan pervert, saying about Prophet Musa, the messenger of Almighty Allah: ‘Because I fear that he will change your religion or cause corruption in the land’?! Is this word not the same word that every corrupt transgressor says for every leader of reform (goodness)? Is this not the very word that ugly falsehood says in the face of beautiful truth? Is this not the very ugly and deceptive word that wants to arouse suspicions against the calm and innocent face of faith? (S. KUTUB, 8/623)

 

This is a logic that is always the same. Wherever and whenever truth and falsehood, faith and disbelief, goodness and transgression have come face to face, it is an understanding that does not change despite all those differences of place and time. (S. KUTUB, 8/623)

 

‘And let him call upon his Lord.’ Ibn Kathir says: ‘He means, ‘I am not afraid of Him.’ This is the highest degree of ignorance, audacity, and stubbornness.’ (S. HAWWA, 12/496)

 

(27). ‘Musa said: ‘Indeed, I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Account.’Because in Pharaoh, negative qualities such as arrogance on the one hand, and denying the punishment and indifference to the end on the other, were gathered together. Thus, he gathered in himself the reasons for hardness and audacity toward both Allah and His servants without omission, and left no great sin uncommitted. What Prophet Musa meant by ‘arrogance’ (mutakabbir) is being too proud to submit to the Truth. This is the ugliest form of pride, an attitude that most clearly reveals the baseness of one who possesses such arrogance and the ugliness of his oppression. (S. HAWWA, 12/496)

 

When Musa (as) learned that they were discussing such a subject, thinking that he did not have any material power to resist, he took refuge in Allah and left these historic words as a Sunnah to the believers after him, showing that taking refuge in Allah at such times is the most valid way and remedy. (From C. YILDIRIM; N. YASDIMAN, 8/524)

 

Hadith: Ibn Kathir says the following: ‘For this reason, according to what was narrated from Abu Musa (ra) in the hadith: When the Messenger of Allah (pbuh) feared the evil of a people, it is narrated that he said: ‘O Allah, we take refuge in You from their evils. Protect us from the evil they will give us by turning their evils back upon them.’(S. HAWWA, 12/497)

 

40/28-37 ALLAH SEALS THE HEART OF THE ARROGANT TYRANT

 

Translation

 

28- And a believing man from the family of Pharaoh who had concealed his faith (until then) said, ‘Do you kill a man [merely] because he says, 'My Lord is Allah' while he has brought you clear proofs from your Lord? And if he should be a liar, then upon him is [the consequence of] his lie; but if he should be truthful, there will strike you some of what he promises you. Indeed, Allah does not guide one who is a transgressor and a liar.’

 

29- ‘O my people, sovereignty is yours today, [you being] dominant in the land (Egypt over the Children of Israel). But who would protect us from the punishment of Allah if it came to us?’ Pharaoh said, ‘I do not show you except what I see [as correct], and I do not guide you except to the way of right conduct.’

 

30-31- And he who believed said, ‘O my people, indeed I fear for you [a fate] like the day of the [former] factions—Like the fate of the people of Noah and 'Aad and Thamud and those after them. And Allah wants no injustice for [His] servants.’

 

32-33- ‘And O my people, indeed I fear for you the Day of Calling—The Day you will turn your backs and flee; there will be for you from Allah no protector. And whoever Allah leaves astray—there is for him no guide.’

 

34- (The one who concealed his faith from the family of Pharaoh said:) ‘And Yusuf (Joseph) had already come to you before with clear proofs, but you remained in doubt of that which he brought to you, until when he died, you said, 'Allah will never send a messenger after him.' Thus does Allah leave astray he who is a transgressor and skeptic.’

 

35- ‘Those who dispute concerning the signs of Allah without an authority (proof) having come to them—it is great in hatred (they are met with loathing) in the sight of Allah and in the sight of those who have believed. Thus does Allah seal every heart of an arrogant tyrant.’

 

36-37- And Pharaoh said, ‘O Haman, construct for me a tower that I might reach the ways—The ways into the heavens—so that I may look at the deity of Musa; but indeed, I think he is a liar.’ And thus was made attractive to Pharaoh the evil of his deed, and he was averted from the [right] way. And the plot of Pharaoh was not but in ruin. [cf. 28/38]

 

Commentary

 

(28). ‘And a believing man from the family of Pharaoh who had concealed his faith (until then) said, ‘Do you kill a man [merely] because he says, 'My Lord is Allah' while he has brought you clear proofs from your Lord? And if he should be a liar, then upon him is [the consequence of] his lie; but if he should be truthful, there will strike you some of what he promises you.’That is, if you cannot clearly see the truth of what he has brought you, reason, sound judgment, and proper decision-making require you to leave him alone and not torment him in any way. For if he is a person who tells lies, Almighty Allah will not leave his lying unpunished by penalizing him in both the world and the hereafter. If you torment and torture him while he is telling the truth, a part of what he promised will come and strike you. For he threatens you with punishment in the world and the hereafter in case you oppose him. Therefore, in your view, it may be possible that he is telling the truth. For this reason, you should not interfere with him. On the contrary, leave him alone with his people; let him invite his people, and let them follow him if they wish. (From Ibn Kathir; S. HAWWA, 12/498, 499)

 

‘..there will strike you some of what he promises you’—Although the promise here belongs to a truthful prophet, his saying ‘some’ instead of ‘all of what he promised you’ is to manage the situation against them. With these expressions, a path is tried where he sees the possibility of their submission as higher. (S. HAWWA, 12/498)

 

‘Indeed, Allah does not guide one who is a transgressor and a liar.’ This is also an expression of the kind of speaking appropriately to them. That is: If Musa is a transgressor and a liar, Allah will defeat him and destroy him, and you will be saved from him. Or, if he were a transgressor and a liar, Allah would not guide him to the right path by giving him prophethood and would not support him with clear proofs. Nasafi says: ‘It is said that while he made them feel he meant Musa with the expression transgressor, he actually meant Pharaoh.’ (S. HAWWA, 12/499)

 

Ibn Jarir said: … Ibn Abbas (ra) said that no one had believed from Pharaoh's household except this person, Pharaoh's wife, and the person mentioned in the verse: ‘O Musa, indeed the eminent ones are conferring over you to kill you’ (al-Qasas 28/10). This is narrated by Ibn Abi Hatim. The person mentioned here hid his faith from the Coptic people and only revealed that he believed on that day upon Pharaoh saying: ‘Let me kill Musa’ (verse 26). Upon these words, that person was moved to anger for the sake of Almighty Allah. As established in the hadith, the most virtuous jihad is a true and just word spoken in front of an oppressive ruler. In the presence of Pharaoh, no word greater than this could be spoken: ‘Will you kill a man because he says, ‘My Lord is Allah’?’ (verse 28; S. HAWWA, 12/504)

 

Hadith: Prophet Abu Bakr, seeing the pagan named Uqba b. Abi Muayt attacking Prophet Prophet in the Kaaba and grabbing his throat, caught the attacker by his hands and saved the Messenger of Allah. Later, he repeated exactly the section of the verse mentioning the believing man: ‘Will you kill a man because he says, ‘My Lord is Allah’? While he has brought you signs from your Lord.’ (Bukhari, Tafsir 40/1; Musnad). It is narrated that Prophet Ali said, ‘By Allah, Abu Bakr's behavior is even more important than that of the believer from the family of Pharaoh. For that person had hidden his faith, whereas Abu Bakr openly expressed his belief and dedicated his wealth and life to this path.’ (From Bazzar; QUR’AN WAY, 4/657)

 

(29). ‘O my people, sovereignty is yours today, [you being] dominant in the land.’Ibn Kathir says: ‘That is, by giving you this kingdom, by providing the opportunity to establish this superiority in the land, by making your word valid and effective, and by making you possess vast authorities, Allah has bestowed a blessing upon you. You should respond to this blessing by thanking Almighty Allah and confirming His Messenger. Beware of Allah's punishment in case you deny His Messenger.’ (S. HAWWA, 12/499)

 

‘But who would protect us from the punishment of Allah if it came to us?’That is, sovereignty in Egypt is yours. You have established superiority over people and brought them under your command. Therefore, do not spoil your own work against yourselves and do not expose yourselves to Allah's punishment. For if His punishment comes, no one can protect you from it; you will not have power against it. (S. HAWWA, 12/499)

 

‘Pharaoh said, ‘I do not show you except what I see [as correct].’That is, I am pointing out that you should kill him only as a decision I see fit. I do not see anything other than killing him as correct; what you say is not correct. (S. HAWWA, 12/500)

 

‘and I do not guide you except to the way of right conduct.’With this view, what I am showing you is the correct and appropriate view. Or, I am only telling you things I know to be true, and I am not hiding anything from it or concealing anything different from what I have explained to you. (S. HAWWA, 12/500)

 

Verse 29 is extremely important in terms of reminding that political power and sovereignty should not be used as a tool for tyranny, oppression, and injustice, and that it is inevitable for those who persist in acting otherwise to be hit by divine punishment in the end. (QUR’AN WAY, 4/657)

 

(30, 31). ‘And he who believed said, ‘O my people, indeed I fear for you [a fate] like the day of the [former] factions.’That is, I am afraid that a similar day of punishment suffered by those who denied Allah's prophets in past periods will befall you as well. Think of the people of Noah, the tribes of Aad and Thamud, and other denying nations that came after them; how Allah's punishment came to them and no one could turn back or prevent this punishment from them. We see him continue saying: (S. HAWWA, 12/500)

 

‘Like the fate of the people of Noah and 'Aad and Thamud and those after them.’I fear that you will suffer a similar punishment to theirs. Such peoples continued to commit disbelief, denial, and other sins. They maintained such behaviors without any break. (S. HAWWA, 12/500)

 

‘And Allah wants no injustice for [His] servants.’That is, Allah does not want to send punishment to His servants and destroy them. But if they deserve punishment by transgressing, then the arrival of punishment means justice finds its place. (MAWDUDI, 5/141)

 

Injustice (zulm) in the phrase ‘Allah wants no injustice for His servants’ expresses both polytheism and denial as well as all kinds of unjust acts, and both meanings are intended in the verse. Furthermore, the fact that the word zulm is indefinite (nekre) covers all kinds of injustice. According to this, Almighty Allah neither oppresses His servants Himself nor consents to His servants resorting to injustice in any way. (From Ibn Ashur; QUR’AN WAY, 4/658)

 

Then, after defending Musa (as) and frightening them with the worldly punishment, this believing person continues his reminders, advice, and warnings for the purpose of reminding them of the hereafter's punishment to make them wary and cautious as follows: (S. HAWWA, 12/500)

 

(32, 33). ‘And O my people, indeed I fear for you the Day of Calling.’What is meant by today is the terrible Day of Resurrection; it is the day of shouting, lamentation, and outcry. Terrible scenes of calling out will take place there. For example, angels will call people to gather in the field of Mahshar. Those in A'raf will call out to the people of Paradise and the people of Hell. Similarly, the people of Paradise will call to the people of Hell, and the people of Hell to the people of Paradise. That is, calling takes place in different forms on this day. Therefore, these expressions describe the crowd of Mahshar and the day of being plaintiffs against each other. (O. CELIK, 4/367)

 

Qatada says: Every community is called by their own deeds. The people of Paradise call to the people of Paradise, the people of Hell to the people of Hell. It has also been said that the reason for giving this name to the Day of Resurrection is the calling of the people of Paradise to the people of Hell: ‘They will call out, ‘We have found what our Lord promised us to be true. Have you [also] found what your Lord promised to be true?’ They will say, ‘Yes.’(al-A'raf 7/44). In response, the people of Hell will call to the people of Paradise as follows: ‘They will cry out, ‘Pour upon us some water or from what Allah has provided you.’ They will say, ‘Indeed, Allah has forbidden them both to the disbelievers.’(al-A'raf 7/50). Furthermore, it has been said that this name was given because those in A'raf will call out to the people of Paradise on one side and the people of Hell on the other—as mentioned in Surah al-A'raf. (S. HAWWA, 12/505)

 

‘The Day you will turn your backs and flee; there will be for you from Allah no protector. And whoever Allah leaves astray—there is for him no guide.’This last statement of the believing person is a word spoken because he had lost hope in their faith. (I. H. BURSEVI, 17/482)

 

(34). (The person who revealed his faith from the family of Pharaoh said:) ‘And Yusuf had already come to you before with clear proofs, but you remained in doubt of that which he brought to you, until when he died, you said, 'Allah will never send a messenger after him.' Thus does Allah leave astray he who is a transgressor and skeptic.’That is, the state of your misguidance and stubbornness is exactly like this: You accept that before Prophet Musa (as), Prophet Yusuf (as) was sent as a prophet and that he possessed a sublime character. You also know that he saved them from a famine that lasted seven years by correctly interpreting the dream of the Pharaoh of that period. Furthermore, your whole tribe witnessed personally that Prophet Yusuf's administration was fruitful and just, and that Egypt had never seen such a period. (MAWDUDI, 5/143)

 

Despite this, you still did not believe in him, but after his death, you still remember him with appreciation and even praise his superior virtues to the extent of saying, ‘Allah has not sent a prophet since him.’ Then, with this excuse, you reject the sent prophets. In short, you do not want to accept guidance. (MAWDUDI, 5/143)

 

(35). ‘Those who dispute concerning the signs of Allah without an authority having come to them.’That is, Allah leaves people who carry these three characteristics in misguidance: (1) The person has dived so much into sin because of his deeds that he now starts to like them. (2) Just as he does not accept the right path and being reformed, he looks at the message brought by the prophets and clear verses with doubt. Furthermore, he avoids accepting all the proofs put forward about oneness and the hereafter. (3) He stubbornly denies the message Allah revealed by making unnecessary objections to the verses of Allah's book that do not comply with reason and logic. This is not because he has a proof in his hand, but as a result of his mental corruption. Thus, Allah throws those who possess these three characteristics into the lap of misguidance, and no one can save them anymore. (MAWDUDI, 5/143)

 

‘..it is great in hatred in the sight of Allah and in the sight of those who have believed.’ Because of their disputes regarding the signs of Allah without a definitive proof having come to them, the anger felt by both Allah and those who believe toward them is extremely great. Allah meets their situation with anger, and believers feel anger toward those who possess these qualities. (S. HAWWA, 12/501)

 

‘Thus does Allah seal every heart of an arrogant tyrant.’Allah does not seal anyone's heart unjustly. He only seals the hearts of those who are arrogant and tyrants. By arrogance (takabbur), a false sense of greatness that prevents a person from submitting to the Truth is meant; and by tyranny (jabbarlik), escaping from the Truth and oppressing the people by persecuting Allah's servants, i.e., committing the oppression that Islam forbids, is meant. (MAWDUDI, 5/143)

 

It is not necessary for a person to kill to be considered among the tyrants. It is possible to be a tyrant just because of one's hardness and oppression. The proof of this is the following hadith: ‘A person follows his soul until he is written among the tyrants and what strikes them strikes him too.’ Tirmidhi narrated this hadith and said it is a hasan (good) hadith. Nawawi explained the expression ‘follows his soul’ in the hadith as feeling superior and being arrogant. (S. HAWWA, 12/506)

 

(36, 37). ‘Pharaoh,’ either because of his ignorance or for the purpose of watering down and covering up the truths, or to escape from the situation he was in, or to end the speeches of the person who believed from the family of Pharaoh, ‘said: ‘O Haman, build me a tower,’ build a very high mansion.’ (S. HAWWA, 12/502) ‘that I might reach the ways—The ways into the heavens’and its gates, to find a way to go there. For everything that leads us to a specific thing is called a ‘cause’ (sabab) in Arabic. ‘so that I may look at the deity of Musa; but indeed, I think he is a liar.’I accept his words—that there is a deity other than me or that he is a deity other than me—as lies. (S. HAWWA, 12/502)

 

‘And thus was made attractive to Pharaoh the evil of his deed, and he was averted from the [right] way. And the plot of Pharaoh was not but in ruin.’ Pharaoh wanted to have a high tower built, go up there to watch for Prophet Musa's Lord, and by saying he could not see such a thing, deny him and his believers, thus also preventing new believers. The following verse reveals the futility and meaninglessness of his efforts. (H. T. FEYIZLI, 1/470)

 

(However) according to Razi, Pharaoh was not so foolish as to not know that a tower higher than the mountains could not be built; therefore, if his aim were to find a high place, he would go up a high mountain instead of having a tower built. In reality, the main aim of Pharaoh, who was a materialist (dahri), was to prove this: To accept the existence of something, one must see it; since it is not possible to see the God Musa speaks of even from the highest place, and since no way can be found to see Him, it is also not possible to obtain information about the existence of this God. According to Razi, because he relies on only one way of obtaining information (senses), this doubt of Pharaoh is groundless, because there are two more ways of information consisting of ‘report