CHAPTER 2: AL-BAQARAH (THE COW)

Revealed in Madinah. It consists of 286 verses. Only the 281st verse was revealed in Makkah during the Farewell Pilgrimage. It takes its name from the event of the "bakarah" (cow) mentioned in verses 67-71, which the Israelites were commanded to sacrifice to identify the perpetrator of a murder. (H. T. FEYIZLI 1/1)

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

2/1-5 THE QUR’AN AND THE PIOUS (MUTTAQUN)

Translation

1-Alif, Lam, Mim (Meem).

2-This is the Book about which there is no doubt (that it is the Divine Word). It is a guidance for the muttakun (those who live in accordance with Allah’s commands and avoid disobeying Him).

3-They are those who believe in the Unseen (al-Ghayb) (Allah, angels, the Hereafter, revelation, and Divine decree), establish prayer, and spend out of what We have provided for them (for the sake of Allah in appropriate places).

4-(O my Prophet!) The muttakun are those who believe in what has been sent down to you (the Holy Qur’an) and what was sent down before you (in their original forms) and they are certain of the Hereafter.

5-It is they (who possess these qualities) who are upon right guidance from their Lord, and it is they who are the successful.

Commentary

(1). "Alif, Lam, Meem": These are from the Huruf al-Muqatta'at (Disjoined Letters). They are among the mutashabih (allegorical/ambiguous) verses. Allah and His Messenger have not disclosed their specific meaning. (H. DONDUREN, 1/24)

(2). "Book" (Al-Kitab): Used in various verses for the Qur’an and previous Holy Scriptures. Fundamentally, it refers to a source based on revelation. The Book: It is used to mean the record of destiny (qadar) and decree (qada) where everything in the universe is recorded (4/103), and also as the "record of deeds" (10/61, 45/29).

While the Qur'an is a guide for all humanity (2/185), it specifically guides the believers who fear Allah and are Muhsin (doers of good). This verse states it is a guide for the God-fearing believers. The Qur'an provides guidance in faith, worship, ethics, marriage, divorce, inheritance, justice, administration, trade, food, speech, cleanliness, social relations—in short, every area of individual and social life. (I. KARAGOZ, 1/36)

"The Muttakun" (The Pious): Those who fear Allah by obeying His commands and avoiding His prohibitions. According to Ibn Abbas, the muttakun are those who protect themselves from punishment through obedience to Allah, who fear polytheism (shirk), and who perform acts of obedience. (M. A. SABUNI, 1/26).

Guidance (Hidayah) has two fundamental meanings: First, to point out, to lead, and to show the way. The guidance of the Qur’an, the Prophets, and the callers to Islam is in this sense (Shura, 42/52). Second, Tawfiq—that is, enabling one to reach the straight path and achieve the goal. In this sense, guidance belongs solely to Allah Almighty (Qasas, 28/56).

(3). "Those who believe in the Unseen, establish prayer, and spend from what We provided": The people of taqwa (piety) are characterized by faith, prayer, and charity (infaq). Faith is the foundation of all good qualities. Prayer and charity are the measures of bodily and financial worship.

Faith (Iman) consists of affirmation (tasdiq). The Unseen (Ghayb) refers to things people cannot see but which the Prophet (pbuh) brought knowledge of. Resurrection, accountability, the act of creation, etc., all fall under the scope of Ghayb. Establishing prayer (iqama) means performing it properly both in form and spirit. It includes fulfilling its obligations (faraid), bowing (ruku), prostrating (sujud), recitation (tilawah), and humility (khushu), as well as being mindful only of the prayer, performing it on time, and making a proper ablution (wudu). This command covers both obligatory and supererogatory (nafilah) prayers. (S. HAWWA, 1/75, 76)

Characteristics of the Righteous (Muttaqin)

(a) ‘They believe in the Unseen (Ghayb)’ The Unseen: Entities, relationships, and events that cannot be perceived by the eye, nor known through intellect, senses, or human information tools. (QUR’AN WAY (QUR’AN YOLU), 1/71). Examples of the Unseen include: Allah, revelation, destiny (qadar), creation, the soul, the timing of Judgment Day, events in the grave, resurrection, the gathering (mahshar), the bridge (sirat), the scale (mizan), Paradise, and Hell. (QUR’AN WAY, 1/71).

(b) ‘They establish prayer (Salat)’ They perform the prayer by observing its pillars, conditions, humility (khushu), and etiquette. According to Ibn Abbas, "establishing" prayer means completing the bowing (ruku), prostrations (sujud), recitations, and internal humility. (M. A. SABUNI, 1/26).

(c) ‘And spend (infaq) out of what We have provided for them’ Infaq: Spending voluntarily in the way of truth. It is not accurate to interpret this word strictly as "Zakat" here. Zakat was made obligatory in the Medina period through Verse 9:60, which was revealed about 6-7 years after Surah Al-Baqarah. Therefore, the word infaq in this verse encompasses all spending for family members, neighbors, relatives, and those in need, rather than just the fixed-rate Zakat. (M. DEMIRCI, 1/40).

(d) ‘They believe in what has been sent down to you [O Muhammad]’

(e) ‘And what was sent down before you’ They believe in all the prophets who came before you and what they brought, making no distinction between them.

(f) ‘And they are certain of the Hereafter’ In religious terminology, the Hereafter refers to the "eternal life" consisting of the blowing of the Trumpet (Sur) by the angel Israfil, the end of the world, the death of all living beings, the second blowing resulting in resurrection from the graves (39/68), the gathering at the place of Mahshar, the accounting of deeds, and the final destinations of Paradise (reward) or Hell (punishment). Belief in the Hereafter is one of the six pillars of faith; without it, one cannot be a believer. (Ref: 2/177, 4/136).

(g) ‘Those are upon [right] guidance from their Lord’ ...and it is those who are the successful. (M. A. SABUNI, 1/26).

"Spending out of what We provided" (Infaq): Infaq refers to spending in a rightful way for a supererogatory cause. It is not accurate to interpret it strictly as Zakat here because Zakat was made obligatory later in the Madinan period (9/60). Therefore, infaq in this verse encompasses all spending for family members, neighbors, relatives, and those in need. (M. DEMIRCI, 1/40). This description highlights two points: (1) One should not spend everything, but what is sufficient/necessary, and (2) spending must be in accordance with Allah's pleasure. (QUR’AN WAY, 1/72)

2/6-7 THE DISBELIEVERS (KAFIRUN)

Translation

 6-7: (O My Prophet!) As for those who disbelieve, it is certainly the same for them whether you warn them or do not warn them; (do not be grieved, know that) they will not believe. Allah has set a seal upon their hearts and upon their hearing. And over their eyes is a veil (against divine truths). And for them is a great punishment. [cf. 7/179; see 2/161-162]

Commentary

(6-7). ‘Indeed, it is the same for the disbelievers whether you warn them or not.’ ‘Those who disbelieve’ (the kafirun) are those who deny the revelations (ayat) of Allah and reject the prophethood of Muhammad (pbuh). (M. A. SABUNI, 1/27)

Kufr (Disbelief) means lack of faith. That is, it is the refusal to accept or testify to all or any of the essentials brought by our Prophet (pbuh) that are mandatory to believe in. In this respect, anyone who denies the existence, oneness, and attributes of Allah, the prophethood of Muhammad (pbuh), the Holy Qur’an, and its rulings becomes a kafir (disbeliever). (O. CELIK, 1/66)

For a person to be considered a disbeliever (kafir), it is not a requirement to deny all the articles of faith. If one denies—or refuses to accept, or looks down upon, or belittles, or mocks—even a single verse of the Qur’an, a halal (permissible) or a haram (forbidden) act, a command, a prohibition, or any religious ruling, they become a kafir. A kafir is defined as someone who does not affirm, or who dislikes, or belittles, or doubts, or does not believe in their heart: the existence and oneness of Allah, His prophets, His angels, the afterlife, the holy books, or any of the reports, verses, religious rulings, and prohibitions that Muhammad (pbuh) received from Allah and which reached us through tawatur (consecutive chains of transmission). (4/136-137). A mushrik (polytheist), who associates partners with Allah, and a munafiq (hypocrite), who claims to believe with their tongue while not believing in their heart (9/68), are also disbelievers. The good deeds performed by a disbeliever have no value in the sight of Allah. (5/5; I. KARAGOZ, 1/49-50)

‘Allah has set a seal upon their hearts and upon their hearing.’ In accordance with the laws established by Allah, because they consciously and willfully chose denial, their innate ‘ability to discover the truth’ has withered over time and become dysfunctional. (M. KISA, 1/19)

The Sealing of the Heart: When a person commits a sin for the first time, a black spot forms on their heart. If they repent, the heart shines again. If they do not repent and repeat the sin, the dark spots increase and eventually cover the entire heart (Hadith). (H. DONDUREN, 1/25)

The Heart (Qalb): The piece of flesh in the shape of a pinecone located in the middle region of the body is the physical heart. Additionally, the term 'heart' is given to the luminous and divine subtlety (latifa) in its aspect as the essence of our spiritual existence and the center of human reality. (O. CELIK, 1/68)

2/8-16 THE HYPOCRITES (MUNAFIQUN)

Translation

8-9. And of the people are some who say, "We believe in Allah and the Last Day," but they are not believers.They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not.

10.In their hearts is a disease (of doubt, hypocrisy, and love for the worldly). So Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie.

11-And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers."

12.Unquestionably, it is they who are the corrupters, but they perceive [it] not. ...

13. When it is said to them, “Believe as (sincere) people have believed,” they say, “Shall we believe as the fools have believed? (Our own way is sufficient for us.)” Unquestionably, it is they who are the fools, but they do not know. 

14. When they meet those who believe, they say, “We believe”; but when they are alone with their evil ones (their leaders/allies), they say, “Indeed, we are with you (in ideas and ideology); we were only mocking.” [cf. 2/76; 57/12-14] 

15. Allah mocks them (gives them the recompense they deserve) and leaves them to wander blindly in their transgression/rebellion. [cf. 15/95]

16. Those are the ones who have purchased error in exchange for guidance, so their transaction has brought no profit, nor were they guided. [cf. 17/7]

Commentary

(8,9). The verses up to Verse 20 were revealed concerning the hypocrites (munafiqun). Abdullah bin Ubayy was a candidate for the kingship of Medina. However, when the Prophet (pbuh) migrated to Medina, the tribes of Aws and Khazraj embraced Islam.

The first characteristic of the hypocrites mentioned here is that they claim to believe in Allah and the Last Day with their tongues while not believing in their hearts. To be a believer, words alone are not sufficient. First, the heart must affirm, the tongue must testify, and deeds must support this. Two main motives can be mentioned that lead a hypocrite to claim faith: First, to conceal themselves in order to cause greater harm to the Islamic society; second, due to weaknesses such as cowardice and opportunism, failing to take a clear stand and aligning themselves wherever they see safety and benefit. (O. CELIK, 1/70)

(10). ‘In their hearts is a disease.’ The disease here is doubt and hypocrisy. This is because doubt is the hesitation of being unable to choose between two things. The hypocrite also wavers. Doubt and hypocrisy are diseases of the heart. (S. HAWWA, 1/78)

Besides the heart that pumps blood, there is another heart that constitutes the center of conscientious feelings. These feelings include love, spite, hatred, tolerance, fear, and security. It is this second type of heart that is the seat of faith, as well as the seat of disbelief and hypocrisy. In religious terminology, this heart can fall ill, find health, die, or become blind and deaf. In this regard, Almighty Allah said of the disbelievers, "Allah has set a seal upon their hearts," and spoke of the hypocrites saying, "In their hearts is a disease," and similarly described them as "deaf, dumb, and blind." (S. HAWWA, 1/88, 89)

(11). ‘They say, "We are only reformers (peacemakers)."’ Although the hypocrites were mischief-makers, they said this by lying. It is understood from the verse that they caused corruption in Medina and were warned for it, yet they did not confess their crimes and instead claimed to be reformers. Causing corruption (mufsid) is forbidden and a major sin. (I. KARAGOZ, 1/58, 59)

Hadith: When a believer commits a sin, a black spot is placed on his heart. If he repents and desists, his heart is polished. If his sins increase, this black spot also increases until it eventually covers his entire heart. (From Tirmidhi; S. HAWWA, 1/90)

Hadith: The signs of a hypocrite are three: when he speaks, he lies; when he promises, he breaks it; and when he is entrusted with something, he betrays that trust. (From Bukhari, narrated by Abu Hurayrah; S. HAWWA, 1/95)

Hadith: There are four characteristics that, if found in a person, make him a pure hypocrite: when he is entrusted, he betrays; when he speaks, he lies; when he makes a covenant, he breaks it; and when he disputes, he resorts to focal/immoral behavior. (From Bukhari; S. HAWWA, 1/95-96)

(13). ‘When it is said to them, "Believe as the people have believed," they say, "Shall we believe as the fools have believed?"’ (The offer of faith in this verse is directed at the hypocrites. Allah Almighty wants them to believe sincerely. They, however, without considering that Allah knows the false faith in their hearts, saw themselves as the elite, superior class, hiding behind this armor and looking down upon sincere Muslims. Furthermore, the disbelievers used the same excuse to avoid believing. This was because those sincere believers (the Companions) would immediately commit their lives and wealth to Jihad or charity. The hypocrites, on the other hand, obeyed the commands of Allah and His Messenger only as far as it suited their business and interests, and since they could not truly internalize Islam, they showed their enmity toward the religion and those believers through various obstructions. Thus, Almighty Allah returned the attributes of foolishness and stupidity to them because they lacked the capacity to adapt and comply with the commands.) [see 26/111] (H. T. FEYIZLI, 1/2)

(14). ‘When they are alone with their evil ones, they say: "Indeed, we are with you; we were only mocking."’ Almighty Allah brings clarity to the situation of the hypocrites through the words they utter and the attitudes they adopt. It is reported here that when they meet believers, they say "we believe," showing themselves as believers and pretending to be affiliated with them to deceive them. This is an act of hypocrisy, performed artificially to protect themselves from potential dangers. (S. HAWWA, 1/80)

The name Shaytan (Satan) specifically refers to Iblis, who was cursed for rebelling against Allah. Additionally, it is used for humans and jinn who are arrogant, rebellious, harmful, and who divert others from the right path (Al-An'am 6/112). In this verse, "evil ones" (shayatin) refers specifically to the leaders of the hypocrites and the ringleaders of disbelief. (O. CELIK, 1/75

Just as Satan has helpers from the jinn, he also has collaborators among humans. Verse 14 points to this misleading influence by saying, "when they are alone with their evil ones..." and warns people to be careful about whom they associate with and whose influence they fall under. (KUR'AN WAY, 1/82)

(15). ‘Allah mocks them and leaves them to wander blindly in their transgression.’ This is an expression that comforts the believers and threatens the hypocrites. It means: Almighty Allah will give them the punishment for their mockery and penalize them for their attempts to deceive. (S. HAWWA, 1/80, 81)

2/17-20 THE PARABLES OF THE HYPOCRITES

Translation

17. The example of the hypocrites is like that of one who kindled a fire; but when it illuminated all around him, Allah took away their light and left them in darkness [so] they could not see (and were bewildered).

18. [They are] deaf, dumb, and blind. So they will not return (from their misguidance to faith). 

19. Or [the example of the hypocrites is] like a rainstorm from the sky within which is darkness, thunder, and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allah is encompassing of the disbelievers (through His knowledge and power). 

20. The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand still. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent.

Commentary

(17). ‘Their example is like that of one who kindled a fire...’ This metaphor is extremely sound. Because they first obtained a light (nur) through their outward profession of faith, but later, due to their hypocrisy (nifaq), they extinguished this light and fell into a state of great confusion. For there can be no greater bewilderment than confusion in matters of religion. (From Râzî; S. HAWWA, 1/82)

According to this, the meaning is: ‘Allah took away their light.’ That is, Almighty Allah removed the light of Islam that would have benefited them and enabled them to see things as they truly are. ‘He left them in darkness.’ This represents the doubt, disbelief, and hypocrisy in which they dwell. (S. HAWWA, 1/82)

(18). ‘They are deaf, dumb, and blind.’ There is a metaphorical meaning here: They are deaf to the truths coming from Allah; they never listen to or accept them. They are dumb in terms of expressing these truths. They are blind to the truth. They are deprived of the vision and insight (basirah) that would lead them to guidance and enable them to take heed. This is because hypocrisy, the exact opposite of faith, has taken root in their hearts. (O. CELIK, 1/78)

(19). ‘...like a rainstorm from the sky.’ In this example, the religion of Islam is likened to a heavy downpour because hearts find life through it, just as the earth finds life through rain. The doubts and hesitations in the hearts of this type of hypocrite are likened to darkness; the threats present in Allah’s religion—whether to expose their inner reality, to warn of punishment in the hereafter, or to announce the victory of believers over them—are likened to thunder; the remnants of the innate human nature (fitrah) in their hearts are likened to lightning; and the fears and calamities that befall them are likened to thunderclaps/bolts. (S. HAWWA, 1/83)

(20). ‘The lightning almost snatches away their sight...’ Rain gives life to the soil and descends from the sky. Islam gives life to hearts and it, too, has descended from the heavens. Along with rain falling at night, there are darkness, thunder, and lightning. For these hypocrites, Islam—due to the nocturnal darkness in their hearts—takes the form of darkness, thunder, and lightning. The doubts held by the disbelievers and hypocrites are like the darkness surrounding them, and the divine threats are like the deafening and terrifying noises of thunder. (S. HAWWA, 1/84)

Verses 8 – 20 were revealed concerning the hypocrites living in and around Medina during the lifetime of our Prophet. In these verses, ten characteristics of hypocrites are identified:

1.They say "we believe" although they do not; they practice hypocrisy.

2.They try to deceive the believers through trickery.

3.They lie.

4.They cause corruption (mufsid) in society.

5.They do not use their reason.

6.They mock the Prophet, the believers, and religious values.

7.They commit transgressions.

8.They are bewildered; they do not know or see the truths.

9.They prefer misguidance and denial over the right path and faith.

10.They are deaf, blind, and dumb toward the truth. (I. KARAGOZ, 1/65)

WORSHIP AND SERVITUDE (2/ 21-25)

Translation

21. O mankind! Worship your Lord, Who created you and those who came before you, so that you may attain taqwa (protecting yourselves by obeying His commands and avoiding His prohibitions).

22. He is the One Who made the earth a couch (spread out for your life and rest) and the sky a canopy (like a dome) for you. He sent down water from the sky and brought forth therewith various fruits as provision for you. So do not set up rivals to Allah while you know [this truth].

23. And if you are in doubt concerning what We have sent down to Our servant (Muhammad), then produce a surah like it; and call your witnesses (helpers) besides Allah, if you are truthful [in your claim that this is the word of a human]. 

24. But if you cannot do it—and you will never be able to—then guard yourselves against the Fire whose fuel is men and stones, prepared for the disbelievers. 

25. (O Messenger!) Give glad tidings to those who believe and do righteous deeds that for them are Gardens underneath which rivers flow. Whenever they are provided with fruit therefrom as provision, they will say: "This is what we were provided with before (in the world)." They say so because they are given things in resemblance [to what they knew, though the taste is far superior]. Therein they shall have purified spouses, and they will abide therein eternally.

Commentary

(21). ‘O mankind! Worship your Lord, who created you and those before you, so that...’ Worship (Ubudiyyah) is a concept that encompasses all stages of life; including all kinds of theological, moral, legal, economic, and political relations. However, while attitudes and behaviors in accordance with religion fall under the scope of "servitude to Allah," contradictory attitudes and behaviors fall under the scope of "servitude to taghut (false gods), the self (nafs), and whims and desires (hawa)." (O. CELIK, 1/82)

‘So do not set up rivals to Allah.’ Because these things you associate as partners can neither create nor provide sustenance. Almighty Allah is the sole Creator and Provider. Setting up rivals (to Allah) is the very essence of shirk (polytheism). From Ibn Abbas: Shirk is more hidden than the crawling of an ant on a black rock in the darkness of the night. (S. HAWWA, 1/104, 113)

Shirk: The Qur’an states that associating partners with Allah will not be forgiven (4/48, 11/6); that one who does so has fallen into deep misguidance (4/116); that Paradise is forbidden for them (5/72); that committing shirk is considered a grave sin (4/48); that shirk is a great injustice (31/13); and that there is no partner in Allah’s dominion (6/163; 17/111). (H. DONDUREN, 1/26)

Hadith: According to a narration in Bukhari and Muslim, Ibn Mas'ud said: "O Messenger of Allah, which sin is the greatest in the sight of Allah?" The Prophet (pbuh) replied: "That you set up a rival to Allah even though He created you." (S. HAWWA, 1/112)

(23). ‘Then produce a surah like it’—Produce a chapter of the same quality from that era and let us see. This challenge appears in two other places in the Qur’an (10/38, 11/13, 17/88). (H. DONDUREN, 1/47)

‘And you will never be able to do so’—This expression is an explicit miracle (mu'jiza). It foretells an event that will happen in the future, which only Allah could know. While only Allah the Almighty knew this truth, subsequent developments occurred in accordance with this knowledge. No book similar to the Qur’an, and no surah similar to its surahs, has ever been produced. (O. CELIK, 1/86)

It is possible to speak of three features that demonstrate the inimitability (i’jaz) of the Qur’an:

1.Art of Speech: The choice of words, their arrangement, grammar, the literary arts applied, and the meanings attributed to words by utilizing the possibilities of the language to the fullest.

2.Feature of Style and Form: Before the Qur’an, there were two forms of oral literature among the Arabs: poetry and prose. Prose consisted of oratory and the rhymed speech of soothsayers. The Qur’an is not poetry, nor is it like the prose known to the Arabs. To realize its two purposes of counsel and instruction, it chose the most appropriate form and style; making suitable transitions where necessary, and delivering its message in the most beautiful and effective way by using examples, parables, and historical events.

3.Content Feature: The content of the Qur’an consists of faith, articles of belief, types of worship, rulings and instructions, moral education, creation, the realm of the unseen (ghayb) and its beings, histories of prophets and nations, the structure of man and the universe, and news and information regarding the future. The environment and upbringing of the Prophet (pbuh) are well-known. It is known that he and those around him did not possess this information, and some of this information was not possessed by anyone else living at that time. This content, coming from the mouth of a person who was illiterate (ummi) before his prophethood, and whose truths were understood at that moment or over time, is extraordinary and miraculous. (QUR’AN WAY, 1/88, 89)

(24). ‘But if you do not—and you will never be able to—then fear the Fire, whose fuel is men and stones, prepared for the disbelievers.’ Anyone who does not believe in or value even a single verse of the Qur’an certainly becomes a disbeliever. Hypocrites also fall into the same group because they both claim to be Muslims with their tongues and, at every opportunity, oppose the rulings of the Qur’an and the Islamic way of life. (H. T. FEYIZLI, 1/3)

According to Nasafi, the "stones" mentioned in the verse refer to the stone statues that were worshipped. Because people worshipped them in the world to bring themselves closer to them, they thus associated partners with Allah. Allah Almighty will bring these stones close to the disbelievers in Hell and burn them with those scorching stones. Indeed, the verse: “Verily, you and what you worship besides Allah are the fuel of Hell” (Al-Anbiya 21/98) supports this understanding. (M. DEMIRCI, 1/48)

‘Give good tidings to those who believe and do righteous deeds that they will have gardens under which rivers flow.’ Give good tidings to those who believe in the unseen, in what was revealed to Muhammad, in what was revealed before him, and in the hereafter; and to those who perform righteous deeds like praying and spending for the sake of Allah. In Shari'a terminology, righteous deeds (salih amal) are deeds performed correctly based on evidence from the Book and the Sunnah. The word Garden (Jannah) literally means a garden with dense trees. Its mention in the verse as both plural and indefinite (nekre) is because it encompasses many paradises with various levels according to the deeds of the doers. Paradise, the abode where the rewards of deeds will be given, was created long ago and currently exists. (S. HAWWA, 1/105)

Ahl al-Sunnah wal-Jama'ah holds the view that faith (iman) is "affirmation" (tasdiq). They accept "action" (amal) in accordance with the rulings of Islam as a sign of perfection. Therefore, they do not judge a person who affirms to be a disbeliever due to a flaw in their actions. One of their proofs for this is the command: “Give good tidings to those who believe AND do righteous deeds.” In the Arabic language, a conjunction (atf) implies a difference between the two things joined. Therefore, righteous deeds are something other than faith, which is why they are joined to it. (S. HAWWA, 1/122)

(25). ‘Whenever they are provided with a fruit therefrom as provision, they will say, "This is what we were provided with before."’ Both Paradise and the things within it are different in essence and structure from the objects known in the world. However, the only way to explain to people things they have not seen, known, tasted, or even imagined is to use the names of objects they do know. Allah Almighty has expressed Paradise and its blessings using names, words, concepts, and perceptions that we recognize. There is a similarity, but one is never the same as or identical to the other. Ibn Abbas explained this truth by saying, "Only the names of the things in Paradise exist in this world." (From Bayhaqi; S. HAWWA, 1/105-106)

‘There are also purified spouses for them.’ They will be completely pure from bad character, as well as from menstruation, bodily wastes, and other impurities and filth specific to women of this world. (S. HAWWA, 1/105-106)

Warning (Inzar) and giving good tidings (Tabshir) constitute the two main frameworks of the Qur'anic style. For two ultimate outcomes await the servants: Paradise and Hell. The Qur’an both warns people against Hell and encourages them to enter Paradise. (O. CELIK, 1/87)

THE TRANSGRESSORS (FASIQUN) (2/26-27)

Translation

26.Indeed, Allah is not ashamed to set forth a parable even of a mosquito or what is even beyond it (smaller/weaker). Those who believe know that it is the truth from their Lord. But those who disbelieve say, "What did Allah intend by this example?" He misleads many thereby and guides many thereby. And He misleads thereby only the fasiqun (the defiantly disobedient). 

27. They are those who break the covenant of Allah after it has been ratified, and sever what Allah has ordered to be joined (ties of kinship and relations between religion and life), and spread corruption on earth. It is they who are the losers.

 Commentary

(26). ‘Indeed, Allah is not ashamed to present an example of a mosquito or even something above it...’ Believers know that this is a truth from their Lord. As for those who disbelieve—instead of seeing the extraordinary, inimitable divine structure placed within the body of a tiny mosquito and prostrating before the infinite knowledge, wisdom, and power of the Creator—they ask: ‘What did Allah intend by this example?’ (M. KISA, 1/22)

‘What did Allah intend by this example?’ When Allah the Almighty gave the example of a fly (Al-Hajj, 22/23) and likened worshipping idols to clinging to a spider’s web (Al-Ankabut, 29/41), the Jews laughed and said: ‘What value do a fly and a spider have that the Qur’an mentions them as examples? The Word of Allah could not be like this!’ Upon this incident, these verses were revealed. (O. CELIK, 1/89, from Wahidi)

‘...He misleads thereby only the defiantly disobedient (fasiqun).’ Those who possess faith find the right path by reflecting on these wisdom-filled verses and taking heed. However, prejudiced and ill-intentioned people get stuck on these metaphors solely to object. They fail to grasp the numerous lessons and insights contained within these examples that they perceive as small and insignificant. (M. KISA, 1/22, 23)

Fasik (Defiantly Disobedient): In the Qur’an, this concept is used both for disbelievers, pagans, and hypocrites, and for believers who commit sins such as lying or adultery. In this respect, not every fasiq is a disbeliever (kafir); however, every disbeliever is a fasiq. In this verse, the term fasiqun refers to the disbelievers. Therefore, Almighty Allah guides those who obey and leaves in misguidance those who do not obey and persist in denial. (I. KARAGOZ, 1/81)

There is no doubt regarding the disbelief and apostasy of the fasiqun mentioned in this verse. This is because three characteristics are mentioned here: breaking the covenant made with Allah and corrupting one's faith, acting contrary to divine commands, and causing corruption on earth by committing forbidden acts. When these three characteristics unite, disbelief (kufr) occurs. (O. CELIK, 1/91)

(27). ‘Who break the bonds Allah has commanded to be joined...’ They attempt to sever all ties and relationships, such as showing the necessary care and closeness to relatives, neighbors, the poor, orphans, and those in need. Furthermore, by severing the connection, bond, and integrity between man and revelation, they try to turn man into a rootless, baseless, and disorderly being, ‘and they cause corruption (fitnah) on earth.’ (M. KISA, 1/23)

When these bonds are severed, people take worldly lords instead of Allah. Religion begins to be perceived as something only for the hereafter. Morality turns into something evil and opportunistic. Consequently, society collapses. (H. T. FEYIZLI, 1/4)

HOW CAN YOU DISBELIEVE? (2:28-29)

Translation

28. How can you disbelieve in Allah? Seeing that you were dead (non-existent) and He gave you life; then He will cause you to die, then He will bring you to life again, and then unto Him you will be returned. 

29. It is He Who created for you all that is on earth. Then He turned to the heaven and fashioned it into seven heavens. He is the All-Knower of everything.

Commentary

(28). ‘...while you were dead and He gave you life; then He will cause you to die, then He will bring you [back] to life...’ The fact that the state of man before creation is called "dead" in this verse has nothing to do with reincarnation (the passage of a soul into a new body), as some claim. The verse encompasses three stages of human existence: being created from nothingness, death, and being resurrected in the hereafter. Furthermore, the concept of reincarnation contradicts the principle of justice and the fact that everyone is responsible for their own deeds. (H. DONDUREN, 1/27)

(29). ‘It is He who created for you all of that which is on the earth.’ Almighty Allah created the earth and everything on and within it for the benefit of humanity; He has made everything on earth subservient to humans (67/15) and made them attractive (3/14). The phrase "created for you" expresses this meaning. Therefore, benefiting from everything on earth is permissible in principle. This verse establishes the legal maxim of ‘ibaha’, which means that the original state of things is permissibility and lawfulness (halal) unless proven otherwise. (I. KARAGOZ, 1/86)

‘Then He directed Himself to the heaven and made them seven heavens.’ It is He who applied His plan and design to the heavens and arranged them as seven heavens. The "seven heavens" point to the plurality of cosmic systems. The word Thumma (Then) here does not imply a chronological sequence of events in time; rather, it is used in the sense of "and" to connect simultaneous or parallel expressions.

What is meant by "made/arranged" is that their creation is balanced, upright, steadfast, and flawless. It means there is no crookedness, disorder, or gap in them, and that their creation is complete. (S. HAWWA, 1/111)

Natural scientists estimate the age of our star cluster, which constitutes a part of our solar system, to be ten billion years. The age of the sun and the earth is accepted as four and a half billion years. Therefore, the age of the earth is much less than that of the star clusters. According to this, the heaven (sama) precedes the earth. Some researchers have fallen into confusion because the Qur'an reveals that the earth was created after the heaven in its general sense. (S. HAWWA, 1/119-120)

The word Sama (Heaven/Sky) is used in multiple meanings in the Holy Qur’an. Sometimes it is used for things that are high above. In that case, the scope of this word includes the atmosphere, stars, heavens, and star clusters. At other times, it refers to the heaven where the angels dwell, where the souls of believers ascend, where the Messenger of Allah ascended during the Miraj, the upper side of which is Paradise, and the ceiling of which is the Throne (Arsh) of the Most Merciful (Rahman). (S. HAWWA, 1/120)

THE  CREATION OF PROPHET ADAM (2: 30-33)

Translation

30. And remember when your Lord said to the angels: "I am going to create a khalifah (vicegerent/representative) on earth." They said: "Will You place therein one who will spread corruption and shed blood, while we celebrate Your praises and glorify Your holiness?" He said: "I know that which you do not know." 

31. And He taught Adam the names of all things, then He showed them to the angels and said: "Tell Me the names of these if you are truthful."

32. They said: "Glory be to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the All-Wise." 

33. He said: "O Adam! Inform them of their names." And when he had informed them of their names, He said: "Did I not tell you that I know the secrets of the heavens and the earth, and I know what you reveal and what you conceal?"

Commentary

(30). ‘And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority (khalifah)."’ Khalifah (Successor/Vicegerent): Khilafah means to be a deputy for someone else and to represent them. This term has also been used to mean the head of state who governs the Islamic society. Based on these verses, Islamic jurists (fuqaha) have stated that appointing a khalifah is a communal obligation (wajid). The khalifah mentioned in the verse refers to Adam and his descendants. The view that Adam was a successor to the inhabitants of Earth (humanity) rather than to the jinn is the more prominent opinion. However, there is no definitive verse or hadith on this specific point. (S. HAWWA, 1/126, 127)

A Khalifah is one who represents the will of Allah on earth, acts in His name, and implements His commands and prohibitions. (Sad, 38/26; Nur, 24/55) (O. CELIK, 1/96-97)

‘They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?"’ In response to this question, Allah said: "Indeed, I know that which you do not know." This means: "I will send prophets and messengers from among them. Among them will be the truthful (siddiqun), the martyrs, the righteous, the devout, the ascetics, those drawn near to Allah (muqarrabun), the scholars, and those who act upon their knowledge..." (S. HAWWA, 1/127)

There is a possibility that the angels learned that man would cause corruption and shed blood on earth from the Preserved Tablet (Al-Lawh al-Mahfuz). This may be why they asked such a question. Indeed, some theologians (kalam scholars) have stated that angels are able to see and read the Preserved Tablet. (O. CELIK, 1/98, from Fakhr al-Din al-Razi)

(31). ‘And He taught Adam the names - all of them.’ The Names: These refer to terminologies and all information regarding objects (MAWDUDI, 1/55). This points to a level of knowledge far more advanced than the instincts of animals. (H. DONDUREN, 1/27)

The most important condition for Adam being chosen as Allah's vicegerent on earth, along with his many other talents, is his scientific/intellectual dimension. Through the sensory organs, heart, intellect, and capacity for understanding bestowed upon him, man is able to learn what he does not know and discover the reality of existence. This characteristic belongs solely to humans among all created beings. (O. CELIK, 1/99)

(32). ‘They said, "Exalted are You; we have no knowledge except what You have taught us."’ This verse shows that the angels' previous question was not intended as an objection to Allah, but rather an attempt to learn what they did not know. They were stating that they do not possess knowledge that is not suited to their own realm and capabilities, and that the knowledge appropriate for them is only what Allah has already taught them. (O. CELIK, 1/100)

IBLIS REFUSED TO PROSTURATE (2:34-39)

Translation

34. And remember when We said to the angels: "Prostrate before Adam." And they prostrated, except Iblis. He refused and was arrogant and became one of the disbelievers. 

35. And We said: "O Adam! Dwell, you and your wife, in Paradise and eat therefrom in abundance from wherever you will, but do not approach this tree, lest you become of the wrongdoers." 

36. Then Satan made them slip therefrom and got them out of the state they were in. We said: "Go down, all of you, as enemies to one another. On earth will be a dwelling place for you and an enjoyment for a while."

37. Then Adam received from his Lord certain words (of prayer), and He accepted his repentance. Indeed, He is the One Who accepts repentance, the Most Merciful. 

38. We said: "Go down from it, all of you. And when there comes to you guidance from Me, whoever follows My guidance—there shall be no fear upon them, nor shall they grieve." 

39. But those who disbelieve and deny Our signs—those are the companions of the Fire; they will abide therein eternally.

 Commentary

(34). ‘And when We said to the angels, "Prostrate before Adam"...’ Prostration (Sajdah): It is the act of placing the forehead on the ground before Allah with the intention of worship. Prostration is used only in the sense of submission (tezellul) and worship to Allah. There are two types of prostration: Voluntary prostration, which only humans perform and through which they earn rewards; and Compulsory prostration, which humans, animals, plants, inanimate objects, the moon, the sun, and the stars perform by necessity. This means, according to their states, obeying Allah’s command and fulfilling their duties without failure (Ra'd 13/15). (O. CELIK, 1/101)

‘...except for Iblis; he refused and was arrogant and became of the disbelievers.’ According to the verse, Iblis is from among the jinn. This is also the view of Hasan and Qatada. This is because Iblis was created from fire, whereas angels were created from light. Furthermore, Iblis disobeyed Allah’s command and showed arrogance. Angels, however, do not rebel against Allah in what He commands them; they do as they are told and do not avoid worship out of pride. Allah, the Almighty and Majestic, says: “Will you then take him and his descendants as allies instead of Me (through pride and arrogance)?” (Al-Kahf 18/50). Angels, however, do not have descendants. (S. HAWWA, 1/129)

‘He refused and was arrogant.’ Iblis envied the superior value given to Adam; he claimed superiority by saying his origin was fire while Adam’s was clay, and thus avoided prostration. The beginning of all sins is arrogance (kibir). (S. HAWWA, 1/129)

Hadith: Our Prophet stated in his noble hadiths: “He who has even a grain’s weight of arrogance in his heart will not enter Paradise.” (From Muslim; S. HAWWA, 1/134)

Prostration for the purpose of greeting—falling at someone's feet—was permissible in earlier times. However, when Salman al-Farisi (ra) wanted to prostrate before him, our Prophet (pbuh) forbade it, saying: “It is not permissible for any servant to prostrate to anyone other than Allah the Almighty. If I were to command one person to prostrate to another, I would have commanded the wife to prostrate to her husband.” (Abu Dawud, Tirmidhi). In our religion, bowing the head to greet someone is also considered disliked (makruh). (O. CELIK, 1/102)

(35). ‘O Adam, dwell, you and your wife, in Paradise...’ According to the common consensus of many commentators (mufassirun), the Paradise where Adam and his wife dwelt is the abode of eternity where believers will go after death—the Paradise of the Hereafter. Allah created them both on earth, breathed life into them, and then placed them in Paradise. They entered there as guests, not for permanent stay. For this reason, special circumstances occurred, such as the imposition of certain prohibitions and the ability of Satan to enter there and whisper suggestions (waswasa). (O. CELIK, 1/104)

(36). ‘But Satan caused them to slip...’ He led them to commit a mistake by causing them to approach the forbidden tree. The use of the term "zelle" (lapse/slip) regarding Adam is evidence that this term can be used for prophets. According to some commentators, this act occurred before his prophethood, so there is no situation contrary to the attribute of infallibility (ismah) of prophets. (S. HAWWA, 1/130)

‘But do not approach this tree.’ Ibn Jarir says: “Adam and his wife were forbidden from eating the fruit of a specific tree among the trees of Paradise. They ate from this fruit. We have no knowledge as to which tree this was.” (S. HAWWA, 1/130)

‘We said: Go down.’ According to some commentators, this address is to Adam, Eve, and Iblis. According to others, it is to Adam and Eve, as Iblis had already been commanded to descend. The intent is Adam, Eve, and their descendants. (S. HAWWA, 1/131)

‘Some of you as enemies to others.’ According to the first view, this refers to Iblis's enmity toward humans; according to the second view, it refers to humans' injustice, enmity, and misleading of one another. (S. HAWWA, 1/131)

(37). ‘And He accepted his repentance.’ Our Prophet defined repentance (tawbah) as: “Feeling remorse for a sin and seeking forgiveness.” (Ibn Majah). Almighty Allah loves those who repent (2/222). “One who repents for a sin is like one who has never committed a sin.” (Hadith from Ibn Majah; I. KARAGOZ, 1/98)

The repentance of a servant is complete and accepted under these conditions: feeling remorse for the sin committed, immediately abandoning the sin, resolving not to commit the same sin again, and settling the rights of those who have a claim over them (halalleşmek). (O. CELIK, 1/106)

Adam found happiness through five things: admitting his fault, feeling remorse, blaming his soul (nafs), turning to repentance, and not losing hope in divine mercy. Iblis found misery through five things: not admitting his sin, not feeling remorse, not blaming himself, attributing his transgression to Allah, and losing hope in divine mercy.

The prayer of "Subhanaka," recited at the beginning of the ritual prayer (salah), is among the first prayers taught. (H. DONDUREN, 1/27)

There are many lessons in this story: First, arrogance is the beginning of error. Another lesson is that Allah’s trial is gentle and compassionate. Yet another is that physical and spiritual desires are the gates to sin; Adam’s desire for food caused him to commit the sin.

Maurice Bucaille examined the creation and age of the world and calculated that, according to Genesis, it was 5,736 lunar years (as of 1975). However, the scientific estimate for the formation of the solar system is 4.5 billion years. These findings do not align with scientific studies and convictions. It is known that many historical remains date back tens of thousands of years. (S. HAWWA, 1/137)

Exegesis Notes:

 Key Lessons from the Story of Adam: Arrogance (Kibr): The beginning of sin is pride. Iblis was cursed because he thought his origin (fire) was superior to Adam's (clay).

The Meaning of Prostration: The prostration to Adam was one of "honor and greeting," not of worship. Worship (ibadah) is strictly for Allah.

Repentance (Tawbah): Adam was saved through five things: admitting his fault, feeling remorse, blaming himself, turning to repentance, and not losing hope in Allah's mercy.

ADDRES TO THE CHILDREN OF ISRAEL (2:40-46)

Translation

40. O Children of Israel! Remember My favor which I bestowed upon you (such as manna, quails, and sending prophets), and fulfill your covenant with Me (regarding faith and obedience), and I will fulfill My covenant with you (regarding Paradise); and fear Me alone.

41. And believe in what I have sent down (the Qur'an) confirming that which is with you (the original Torah), and be not the first to disbelieve in it. And do not exchange My verses for a small price (worldly gain), and keep your duty to Me alone. 

42. And do not overlay the truth with falsehood, nor conceal the truth (that Muhammad is a prophet and the Qur'an is the word of Allah) while you know [it]. 

43. And establish prayer, give zakah, and bow with those who bow [in worship]. 

44. Do you enjoin righteousness (and piety) upon the people while you forget yourselves, although you read the Scripture (the Torah)? Will you not then use your reason? 

45. And seek help through patience and prayer. And indeed, it is difficult except for the humble [to Allah]—

46. Those who are certain that they will meet their Lord and that they will return to Him.

Commentary

(40). ‘O Children of Israel! Remember My favor which I bestowed upon you...’ Bani Israel (Children of Israel): The word Israel appears as the name of Prophet Jacob (Ya'qub), the grandson of Prophet Abraham through Isaac (Ishaq). In forty different verses of the Qur'an, the Jews are referred to as Bani Israel. (QUR’AN WAY, 1/112)

The "favor" they are commanded to remember includes Almighty Allah protecting their ancestors from Pharaoh, bringing forth water from the stone, sending messengers, revealing scriptures, and other matters mentioned later in the Surah. (S. HAWWA, 1/148)

‘...and fulfill My covenant [with you] that I will fulfill your covenant [with you]’ The Holy Qur’an contains explanations regarding the types of covenants Allah the Almighty took from the Jews. According to these, the Lord took a pledge from them to cling firmly to the Torah (2/63), to establish prayer, to give zakat, to believe in His messengers, to give a "goodly loan" to the needy for the sake of Allah (5/12), and not to hide the scripture revealed to them but to read it to the people (3/187). However, the "covenant" referred to here primarily concerns the pledge taken from the Jews to recognize and believe in the prophethood of Muhammad (pbuh)—about whom significant information was provided in their own holy books—and to explain this truth to the people. (O. CELIK, 1/112)

(41). ‘And believe in what I have sent down (the Qur’an) confirming that which is with you (the Torah), and be not the first to disbelieve in it. And do not exchange My verses for a small price, and fear only Me.’ Exchanging Allah’s verses for a "small price" undoubtedly means changing the rulings of Allah in the Torah according to the demands of the people in order to gain worldly benefit. This essentially constitutes a literal distortion (tahrif), which has already been proven through objective modern textual criticisms. The reason for this prohibition—as expressed in verse 42—is not to mix truth with falsehood. Here, the "Truth" is the Qur’an, and "falsehood" refers to the text of the Torah, which was originally truth but lost its originality after being distorted—i.e., its rulings changed—by Jewish scholars. Therefore, what Almighty Allah intends in this verse is not to cover or hide the Truth (the Qur'an) with falsehood. (M. DEMIRCI, 1/70, 71)

‘Do not buy My verses for a small price’ means: do not exchange them for wretched worldly interests. (ELMALILI, 1/285). Small price refers to leadership, wealth, status, and worldly gains. (S. HAWWA, 1/149)

(42). ‘And do not mix the truth with falsehood or conceal the truth...’ Do not change the original message of the Torah with your own thoughts. Do not hide the verses foretelling the coming of Prophet Muhammad (pbuh). (ELMALILI, 1/285; H. DONDUREN, 1/28). Do not deceive people, do not commit fraud, and do not engage in unfair transactions in trade or law. (ELMALILI, 1/285)

(43). ‘And establish prayer and give zakat and bow with those who bow [in worship and obedience].’ Regarding the ruling on congregational prayer, the mujtahids (jurists) hold different views: Based on the Hadiths, Hanbali jurists view it as an individual obligation (fard al-ayn) for men; Shafi'i jurists as a communal obligation (fard al-kifaya); and Hanafi and Maliki jurists as a confirmed Sunnah (sunnah al-muakkadah). (I. KARAGOZ, 1/106)

(44). ‘Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?’ O People of the Book! Does it befit you to command people toward ‘birr’ (all forms of goodness) while forgetting your own souls? How is it that you do not fulfill the matters you command to others? Yet, you read your Scripture and know what is contained within it regarding the failure to fulfill Allah's commands. Do you not realize the ugliness of what you have done? Let this realization stop you from committing such evil. (S. HAWWA, 1/150)

(45). ‘And seek help through patience and prayer...’ Seek help from Allah through patience and prayer for all your needs before Him, for the trials and calamities you face, and to be able to fulfill all of Allah’s commands, such as keeping covenants, explaining the truth, and enjoining and adhering to goodness. Perform patience and prayer together to make the fulfillment of all these duties easier. (S. HAWWA, 1/152)

Ibn Kathir says: Although this verse is addressed to the Children of Israel as a warning, it is not intended for them alone; it is general in its application to others. We can add the following: there is not a single verse in the Holy Qur’an that is not directed toward the believers. When Almighty Allah tells us an event concerning the Children of Israel, it is for us to take the necessary lessons, to be wary, to receive good tidings, to take counsel, to act upon it, or to learn from it. (S. HAWWA, 1/152, 153)

Patience (Sabr): There are three types of patience: patience in acts of obedience, patience against committing sins, and patience in the face of trials and calamities. (S. HAWWA, 1/153)

Exegesis Notes

The Covenant (Ahd): Allah took various promises from the Children of Israel, such as holding fast to the Torah, establishing prayer, and giving zakah. However, the "covenant" mentioned here specifically refers to recognizing the prophethood of Muhammad (s) as foretold in their scriptures. (O. CELIK)

Exchanging Verses for a Small Price: This refers to altering the rulings of the Torah to suit people's worldly desires or to maintain social status. In this context, "Truth" is the Qur'an, and "Falsehood" represents the distorted texts of the Torah. (M. DEMIRCI)

Birr (Righteousness): It is hypocritical to command others to do good while neglecting it oneself, especially for those who study the Scripture and know the divine consequences. (S. Hawwa)

Patience and Prayer: Seeking help through these two means is a general command for all believers. Patience is categorized into three: patience in obedience, patience against sin, and patience during trials. (S. Hawwa)

FAVORS BESTOWED UPON THE CHILDREN OF ISRAEL (2:47-59)

Translation

47. O Children of Israel! Remember My favor which I bestowed upon you and that I preferred you over the worlds (of your time, due to your monotheistic faith).

48. And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will a ransom be taken from it, nor will they be helped.

49. And [remember] when We saved you from the people of Pharaoh, who afflicted you with the worst torment, slaughtering your sons and keeping your women alive. In that was a great trial from your Lord. 

50. And [remember] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.

51. And [remember] when We made an appointment with Moses for forty nights. Then you took the calf [for worship] after him, while you were wrongdoers.

52. Then We forg