CHAPTER 96: AL-'ALAQ (THE CLOT)

It was revealed in the Mecca period. It consists of 19 verses. It states that man was created from alaq and is named after this word. (H. T. FEYIZLI, 1/597)

Since its first five verses were the first revelation to the Prophet, it is considered the first surah to be revealed. It is narrated that the remaining fourteen verses were revealed later regarding Abu Jahl. (QUR’AN WAY, 5/649)

Hadith: According to the narration attributed to Aisha in Bukhari and Muslim, while the Prophet was in the Hira cave, where he was accustomed to staying alone, shortly before dawn on the 27th night of Ramadan (Sunday-Monday), he saw a figure of light on the horizon; he heard this luminous being (Gabriel), whom he had never encountered before, calling out to him. The Prophet narrates the event as follows: "The angel commanded me to read. I told him that I did not know how to read. He took me in his arms and squeezed me forcefully; then he said, 'Read!' I again said, 'I do not know how to read.' He took me in his arms again, squeezed me forcefully, and repeated, 'Read!' I again said, 'I do not know how to read.' After taking me in his arms for the third time and squeezing me even more forcefully, he let me go and said: 'Read in the name of your Lord who created; He created man from alaq (a clinging zygote). Read! Your Lord is the Most Generous. He is the One who taught by the pen. He has taught man that which he knew not.'" (From Bukhari, Bad'ul-Wahy 3; Muslim, Iman 252; QUR’AN WAY, 5/649)

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

96/1-8 RECITE IN THE NAME OF YOUR LORD WHO CREATED

Translation

1- 2- [O my Prophet!] Recite [and proclaim to people] in the name of your Lord who created [in the way it is recited to you in the name of your Lord]. He created man from an alaq [a zygote clinging to the uterine wall / a fertilized egg].

3- 5- [O my Prophet!] Recite, and your Lord is the Most Generous, who taught man what he knew not, who taught by the pen [writing].

6- 7- No! Indeed, the [disbelieving] man transgresses [becomes a tyrant, acts like a lord/deifies himself] because he sees himself self-sufficient [independent of Allah].

8- Indeed, to your Lord is the return [and Allah will punish him].

Commentary

(1) ‘Recite in the name of your Lord who created.’

Recite everything that can be read in the name of Allah! Recite the book of Allah! Recite the verses of Allah! Recite the book of the universe! Recite to find the right path and to turn away from deviation! Recite to perfect your faith! Learn and recite! Recite to draw closer to your Lord! Recite the Creator of those causes by looking at the causes! Recite the divine Author by looking at the work! Recite every line that the pen of power has drawn in this world! Recite in the name of Allah, who taught man what he knew not! (O. CELIK, 5/526, 527)

It is sunnah to recite the Basmalah before Surah Al-Fatiha in prayers, when starting to recite the Qur'an outside of prayer, and at the beginning of every important task; it is fard (obligatory) to recite it when slaughtering an animal and while hunting. (I. KARAGOZ,8/573)

Although the Prophet did not know how to read and write, reading and writing existed among the Arab pagans. In fact, the literary art in their poems was at a high level. However, the basis of their learning was mentioning their idols, such as "Bismi'l-Lat ve'l-Uzza," glorifying them, and reading in their name. With this verse, a revolution was made to read not in the name of idols and their glorification, but to make the majesty of Allah dominant and to read in His name. Since the object (the thing to be read) is omitted here, it includes all readings in accordance with His pleasure. Science is what enlightens the mind and thoughts of man. What enlightens his heart and feelings is the religious sciences. A person fed only by science generally turns toward trickery, doubt, and self-interest. However, together with religious sciences, man is exalted and attains happiness. (H. T. FEYIZLI, 1/597)

(2) ‘He created man from an alaq.’

The word 'alaq' mentioned in the verse points to a stage in the creation phases of man. It is stated in the 5th verse of Surah Al-Hajj and the 14th verse of Surah Al-Mu'minun that the 'alaq' stage comes after the 'nutfa' stage. Therefore, 'alaqa' is the stage after the formation of the mixed nutfa. This stage begins with the clinging of the 'mixed nutfa,' that is, the 'fertilized egg,' to the womb. (O. CELIK, 5/527, 528)

(3) ‘Read,’

This second command expressing repetition is a repetition to reinforce the first "iqra" (read) to warn that the ability to read will occur through repetition; moving from subsequent verses, it also becomes a second command to read for the purpose of conveying to others or having it written down. (ELMALILI, 9/324)

(4) ‘Who taught by the pen.’

As if there were no favor beyond the favor of granting scientific benefits, Allah the Almighty has brought as evidence for the perfection of His favor the teaching of things to His servants that they did not know and bringing them out of the darkness of ignorance into the light of knowledge. He also drew attention to the superiority of the science of writing. For there are great benefits in the science of writing. Indeed, sciences, wisdoms, the news of those who came before, and the revealed books of Allah could only be preserved through writing. If there were no writing, the affairs of religion and the world would not go smoothly. (From Nasafi; S. HAWWA, 16/286)

It is the greatest favor of Allah to raise man to the highest level of creatures by giving him knowledge after a lowly beginning. He has not only provided knowledge but also taught the use of the pen, enabling man to spread the knowledge he possesses on a large scale, to progress in this way, and to preserve it for future generations. If Allah had not given man the knowledge of the pen and the book through inspiration, then the intellectual abilities of man would not have spread. It would not have reached future generations. Thus, progress would not have been possible. (MAWDUDI, 7/175)

(5) ‘He taught man that which he knew not.’

Allah's teaching man what he did not know is essentially providing information to man, whether through working or in a divinely gifted (vehbi) way without working, by creating in man powers, talents, and abilities that he did not possess. Accordingly, every person who has the talent acquires knowledge by working; however, Almighty Allah can sometimes inspire information to whomever He wishes through His own favor. Prophets are at the forefront of those who are honored with Allah's favor in this sense. For this reason, Almighty Allah gave information from His presence to the Prophet (pbuh), although he did not know how to read and write, and taught him what he did not know without the need for a pen. Indeed, Allah pointed to this matter with the verse: "(Allah) taught you what you knew not" (Nisa 4/113). (M. DEMIRCI, 3/599)

(6, 7) ‘No!’

It is understood that the rest of the surah from this point on was revealed quite a long time later. And it is narrated that the reason for its revelation was Abu Jahl. (ELMALILI, 9/327)

Hadith: According to the narration, Abu Jahl had decided to prevent the Prophet from praying, saying, "By Lat and Uzza, if I see Muhammad praying, I will surely step on his neck and rub his face in the dust!" When he saw the Prophet praying and wanted to fulfill his oath, he was seen immediately turning back and trying to protect himself with his hands in a strange way; when asked why he made such strange movements, he said, "Between me and him, a trench of fire, a terrifying being, and some winged things appeared." The Prophet said, "If he had approached me, the angels would have snatched him and torn him to pieces!" and upon this event, verses 6-19 were revealed. (From Muslim, Munafiqin 38; Ibn Kathir; QUR’AN WAY, 5/653)

‘Indeed, the (disbelieving) man transgresses," "because he thinks he is not in need.’

He sees himself self-sufficient with wealth, knowledge, or rank and position; while he should confess that these belong to Allah, he does not. Instead of thanking Allah the Almighty with worship and taqwa, he is ungrateful to Him. (S. HAWWA, 16/290)

(8) ‘Indeed, to your Lord is the return.’

The place to be reached after all is said and done is the presence of Allah. He will call that owner of wealth to account, asking, "From where did you collect it and where did you spend it?" (S. HAWWA, 16/290)

96/9-19 HAVE YOU SEEN THE ONE WHO FORBIDS PRAYER?

Translation

9- 10- [O my Prophet!] Have you seen the one who forbids a servant when he prays [what has become of him]?

11- 13- [O disbelieving man!] Have you considered: what if he [the servant who prays] is on the right guidance? 12- Or if he enjoins piety [living in accordance with Allah's commands by recognizing Him]? 13- [O my Prophet!] Have you considered: what if he [the denier] rejects the truth and turns away [from faith]?

14- Does he [who forbids the Prophet from prayer] not know that Allah sees [everything]?

15- 16- No! [The situation is not as the pagans assume!] If he does not desist [from his denial and this attitude], We will surely drag him by the forelock—that lying, sinful forelock.

17- 18- Let that disbeliever call his associates [those who would help him]. We will call the guards of Hell (Zabaniyah).

19- [O my Prophet!] No! Do not obey him [who forbids you from worship and obedience]; prostrate [to Allah] and draw near [to Him].

Commentary

(9, 10) ‘Have you seen the one who forbids a servant when he prays (what has become of him)?’

Later, Allah the Almighty presents us with examples regarding the transgression of man: To forbid a servant who is praying, especially at the very moment of prayer, what great audacity, what great transgression! He does this forbidding because he sees himself as wealthy/self-sufficient. (ELMALILI, 9/328)

This is the first of the images of transgression. It is one person forbidding another person from prayer, from worshipping Allah the Almighty. This is an example of transgression as a result of man seeing himself as self-sufficient (mustaghni). (S. HAWWA, 16/291)

(11) ‘(O disbeliever!) Have you considered: what if he (the servant who prays) is on the right guidance?’ ‘Or if he enjoins piety!’

These two verses show that not walking on the right path and not enjoining piety are indicators of transgression. (S. HAWWA, 16/291)

(13, 14) ‘O Muhammad, 'Have you considered: what if he (the one who forbids prayer) rejects the truth and turns away (from faith)?' 'Does (the disbeliever) not know that Allah sees (everything)?'‘

Ibn Kathir says: "Does this person, who forbids the servant who is on the right path, not know that Allah sees him, hears his words, and will give him a complete recompense according to his behavior?" (S. HAWWA, 16/291)

The question "Does he not know?" in the 14th verse is an address aimed at condemning Abu Jahl and those in his position, meaning "he ought to know." What he should know is that "Surely Allah sees." The object of what Allah sees is not specified; Almighty Allah knows those who disbelieve and those who believe, and He sees what they do. What is meant by Allah's seeing is His rewarding or punishing the disbelievers and believers according to their denial or faith, and their obedience or rebellion. (I. KARAGOZ,8/579)

Here, by stating that Allah sees the oppression of the oppressor and the victimhood of the oppressed, the following conclusion is reached: The oppressor will be punished, and the one subjected to oppression will be helped. (MAWDUDI 7/176)

These verses, in the person of Abu Jahl, beautifully depict the ugly and aggressive attitudes of tyrants who oppose religious freedom and force Allah's servants away from worshipping Him toward worshipping other humans. Human history has witnessed thousands of tyrants like Pharaoh and Nimrod. Their lineage is not exhausted. There have been contemporary Abu Jahls in every period, and they will continue to exist until the Day of Judgment. However, Allah, who knows everything, will not let what they do go unpunished; sooner or later, He will give them their penalty. (O. CELIK, 5/531)

(15, 16) ‘No! If he (the disbeliever) does not desist, We will surely drag him by the forelock—that lying, sinful forelock.’

Since there is no explanation in the verse as to whether this punishment will be given in this world or the hereafter, it can be thought to cover both. Indeed, Abu Jahl and his like saw their punishment in this world with their defeat and exhaustion against the Muslims; furthermore, many verses inform us that they will be punished in the hereafter. (QUR’AN WAY, 5/655)

Abu Jahl was killed during the Medina period at the Battle of Badr; Ibn Mas'ud (ra) took his severed head by the forelock and brought it before the Prophet (pbuh). (From Razi; H. DONDUREN 2/967)

(17, 18) ‘Let him call his associates. (We) will call the guards of Hell.’

"Nadi" (council/associates) comes from "nedve," meaning the gathering of people in a place to speak for consultation, etc. Indeed, before Islam, the parliament building in Mecca where the Quraysh gathered was called "Darü'n-Nedve." "Nadi" is the delegation that gathers there and in such places; it is like the terms social gathering, assembly, congress, or parliament. (ELMALILI, 9/332)

Hadith: According to the narration, the Messenger of Allah (pbuh) was praying at the Maqam-i Ibrahim. Abu Jahl came to him and began to threaten him, saying, "O Muhammad, did I not forbid you from this?" The Messenger of Allah responded to him harshly, saying words to the effect of "Who do you think you are?" Thereupon, Abu Jahl threw out the threat: "You know well that in this valley of Mecca, there is no one who has more associates and supporters than I do." Upon this, the verses were revealed: "Then let him go and call his associates for help! We will call the guards of Hell to drive him into Hell." (Alaq 96/17, 18) (From Tirmidhi, Tafsir 96/2; O. CELIK 5/532)

(19) ‘No!’

This is a warning upon warning. ‘Do not obey him!’ Do not listen to that transgressor who sees himself as self-sufficient, the liar, the criminal, who hinders prayer! Persevere in reciting by obeying your Lord, ‘and prostrate.’ Continue to recite and prostrate by bowing to your Lord's command, ‘and draw near.’ Draw near to your Lord by serving Him through prostration, prayer, and other acts of worship and servitude that cause proximity.

Hadith: As stated in a Sahih hadith: "The closest a servant can be to his Lord is when he is prostrating." (From Muslim, Tirmidhi, Nasai; ELMALILI 9/333)

In many verses, Almighty Allah forbids obedience to disbelievers. "Do not obey the disbelievers" (25/52). Hadith: According to the Prophet's statement: "There is no obedience to a human in rebellion against Allah. Obedience is only in what is good (ma'ruf—consistent with Islam and sound reason)." (Muslim, Imare 39; Bukhari, Ahkam 4; I. KARAGOZ,8/580)

Obedience to disbelievers means adopting their beliefs, thoughts, words, actions, and behaviors that are contrary to Islam. Whoever accepts the beliefs, thoughts, and words of someone other than Allah and the Prophet regarding religion that do not comply with Islam, or whoever makes what Allah has made haram as halal and what is halal as haram, has associated them as partners with Allah. Because in the matter of religious rulings, halal and haram, they have elevated someone other than Allah to the position of judge, i.e., the one who gives judgment and sets halal and haram. (I. KARAGOZ,8/581)

The command "draw near" is directed to all believers in the person of the Prophet. What is meant by drawing near is to obey Allah through faith, worship, and prayer. If a person believes and observes the commands and prohibitions of Allah, they draw near to Allah. (I. KARAGOZ,8/581)

As established in Bukhari and Muslim, the Prophet (pbuh) performed a prostration of recitation (tilawah) during "Iza's-sama'un-shaqqat" and in this surah. (ELMALILI 9/333)