CHAPTER 25: AL-FURQAN (THE CRITERION)

 

This Surah was revealed during the Meccan period and consists of 77 verses. It is narrated that verses 68-70 were revealed during the Medinan period. It takes its name from the word mentioned in the first verse. Furqan means "the criterion that distinguishes truth from falsehood" and is also one of the names of the Quran. (H. T. FEYIZLI, 1/358)

 

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

 

 

25/1-6 ALLAH REVEALED THE FURQAN TO BE A WARNER TO THE WORLDS

 

Translation

 

1- Blessed is He who sent down the Criterion (the Quran) upon His servant that he may be a warner to the worlds (mankind and jinn). [cf. 17/1; 18/1-4]

 

2- He to whom belongs the dominion of the heavens and the earth and who has not taken a son and has not had a partner in dominion and has created each thing and determined it with [precise] determination.

 

3- But they have taken besides Him gods which create nothing, while they are created, and possess not for themselves any harm or benefit and possess not [power to cause] death or life or resurrection.

 

4- And those who disbelieve say, "This [Quran] is not except a falsehood he invented, and another people assisted him in it." Thus they have produced an injustice and a lie.

 

5- And they say, "Ancient tales which he has had written down, and they are dictated to him morning and afternoon." [cf. 16/24]

 

6- Say, (O Prophet!) "It has been sent down by He who knows the secrets within the heavens and the earth. Indeed, He is ever Forgiving and Merciful." [cf. 6/59; 14/38]

 

Commentary

 

(1) The word Tabaraka (Blessed/Exalted) is used only for Allah. It is derived from barakah, meaning the permanence and increase of divine goodness. Furqan is a name of the Quran, meaning that which "distinguishes truth from falsehood, right from wrong, and lawful from unlawful." (ELMALILI, 6/46)

 

Tabaraka signifies that Allah’s goodness is ever-increasing or greater than anything else. By sending this Criterion, He granted the Prophet (s) the distinction of being a warner to all of mankind and jinn, whether settled or nomadic, throughout the worlds. (S. HAWWA, 10/171)

 

The One who sent down the Furqan." Furqan is one of the names of the Noble Quran. Its meaning is: "That which distinguishes truth from falsehood, right from wrong, and the lawful from the forbidden." In this sense, Furqan is a common characteristic of the divine revelations sent to the prophets (see Anbiya 21/48). (O. CELIK, 3/554)

 

"That he may be a warner to the worlds." Allah's Messenger is a warner—that is, a bringer of warning—to all the worlds, including both humans and jinn. The reason for revealing this firm Book upon him, which Allah has made a magnificent, clear (Mubin), and great Furqan that explains everything, is to grant him the distinction of being sent as a messenger to everyone, regardless of where they are in the world, whether they are settled or nomadic. (S. HAWWA, 10/171)

 

(2) "To Him belongs the absolute dominion and sovereignty of the heavens and the earth." Whether it be the heavens or the earth, and whether it be the upper or lower realms and all things within them, the ownership—meaning the authority of full disposal, to create, to destroy, to give life, to take life, and to rule as He wills with His commands and prohibitions—the sovereignty, and the supreme kingship belong entirely to Him, and only to Him. Just as He is not dependent on anyone else, He also has no partner. (ELMALILI, 6/52)

 

"‘...He has not taken a child.’ Unlike the claims put forward by Jews and Christians regarding Ezra and the Messiah, He has no children. As the pagans claim, ‘He has no partner in dominion and sovereignty.’ The Magians, who accept the existence of two gods in the form of darkness and light, or Yazdan and Ahriman, are also among the pagans who claim He has a partner in dominion." (S. HAWWA, 10/171, 172)

 

"He has no partner in His dominion and sovereignty: Almighty Allah is the owner of everything that exists in the universe and its sole ruler. Almighty Allah has no partner in being the Deity, the Owner, the Ruler, the Creator, and the Worshipped (18/26). 'Had there been within the heavens and earth gods besides Allah, they both would have been ruined. Exalted is Allah, Lord of the Throne, above what they describe' (21/22, 23/91, 17/42, 43)." (I. KARAGOZ 5/189)

 

"He has created everything and determined it according to a measure." "Everything" specifies all beings, small or large, living or non-living, in the earth and the heavens. "To create" is one of the attributes of Almighty Allah. One who is not a creator cannot be a deity. There is no creator other than Allah. The sole creator is Almighty Allah. Every being besides Allah is created. (I. KARAGOZ 5/190)

 

The "it" in the phrase "...determined it" refers to "everything." To determine (takdir) means to give beings their shape, form, characteristics, and abilities, and to define their order of living and functioning. Almighty Allah has brought all beings into existence perfectly toward a purpose (27/88, 55/1-13), taught each its duty and characteristic, and established an unchanging order in the realm of existence. This order continues without any change or failure (21/22, 67/3, 4). (I. KARAGOZ 5/190)

 

Allah has organized the volume, form, and function of every unit in this vast universe so that they function in harmony with one another. (S. KUTUB, 7/524)

 

He prepared everything with all their consequences according to His wisdom and as He willed, by determining a limit and a measure for each with an unfathomable decree. There is no difficulty for Him; everything, with its entire destiny, is under His hand of power as a servant and a created being, and He uses them all as He pleases. Thus, everything has a limit and a measure that it can never exceed. There is no limit or end to His power; therefore, nothing can exceed the boundary of being created to become a partner to Him. (ELMALILI, 6/52)

 

Allah did not merely create everything in the universe; He also gave everything its form, shape, potential power, quality, duration, developmental limit, and quantity, along with many other attributes. Furthermore, He created the sustenance and tools necessary for each to fulfill its function within the field assigned to it. (MAWDUDI, 3/513)

 

From A. Cressy Morrison: One of the states that should cause man to fall into awe is that the order of nature has been arranged with such superior sensitivity. Because if the thickness of the Earth's crust were only a few feet thicker than it is now, carbon dioxide would absorb the oxygen and it would be impossible for plant life to exist.

 

The thickness of the atmosphere is exactly the amount required for the passage of rays with chemical effects—those suitable for killing microbes and producing vitamins as needed for life—without harming humans. These rays only become harmful to a person if they expose themselves to them for longer than necessary. Despite the gases rising from the earth over time, the majority of which are toxic, the air remains practically unpolluted, and the proportions necessary for human existence do not change. This vast balance wheel is formed by the wide mass of water surrounding the world, which constitutes the source of life for food, rain, moderate climate, plants, and ultimately for man himself.

 

In another section, he says: if the amount of oxygen in the air were, for example, 50 percent or more instead of 21 percent, all combustible materials in the world would be at risk of burning. So much so that the first spark of lightning hitting any tree would certainly set a forest on fire to the point of explosion. If the oxygen ratio in the air were to drop to 10 percent or less, life might have adapted to this over the ages; however, in such a case, man might have been deprived of many elements of civilization he is accustomed to—such as fire.

 

Insects do not have lungs like humans. They breathe through a set of tubes. As insects develop and grow, these tubes cannot keep pace in a way that matches the growth of their volume. For this reason, there is absolutely no insect longer than a few inches. And with very few exceptions, their lengths do not increase. Due to the formation of their respiratory organs and their way of breathing, the existence of a large-volume insect is impossible. The development of insects at this ratio has reined in all their negative progress and prevented them from dominating the entire world. Had this natural rein not existed, it would have been impossible for man to exist on earth. Imagine having encountered a wasp in its natural state that was near the size of a lion or in such a volume!

 

Thus, day by day, human knowledge is able to discover a portion of the astonishing decree in creation and a part of the precise administration of the universe. In this way, man can perceive a degree of the meanings within the command of Almighty Allah, found in the Furqan He revealed to His servant: "He has created everything and determined it according to a measure" (Verse 2). (From S. KUTUB, 7/524-527, S. HAWWA, 10/172, 173, 175)

 

(3) "The disbelievers worship things other than Him—things that cannot create anything, but are themselves created." Setting aside the One who is unique in terms of divinity, sovereignty, creation, and power, they turn to things that are helpless and lack the power to create anything; on the contrary, they themselves are created beings. These entities "have no power to bring benefit or harm to themselves, nor do they have the power to cause death, give life, or bring about resurrection after death." (S. HAWWA, 10/172)

 

"Gods": This term is extremely comprehensive. It encompasses all the false deities worshipped by the pagans, whether they be beings created by Allah such as angels, jinn, prophets, saints, the sun, moon, stars, trees, rivers, and animals, or man-made idols carved from stone. (MAWDUDI, 3/514)

 

(4) "Those who disbelieve say..." The people of Quraish uttered these words. Every disbeliever—especially in our modern age, the vast majority of orientalists and missionaries who produce oppressive thoughts and philosophies on this subject—says the same. "This Quran is nothing but a fabrication of his." They claim it is a lie made up by him. "And another people has helped him with it." That is, they claim he received help from others to compile the Noble Quran. Missionaries and orientalists have written many works regarding the sources of this Quran from which Muhammad (s)—according to their claims—received help. Thus, we see that the logical structure of disbelievers remains the same in every age. (S. HAWWA, 10/179, 180)

 

"They have produced an injustice and a lie." They have committed an injustice. For they claim that a person of Roman origin and a non-Arab suggested an Arabic discourse to an Arab prophet—a discourse (the Quran) whose eloquence left all the eloquent masters of the Arabic language helpless. Their injustice also lies in making claims against the truth that have no basis in reality. (S. HAWWA, 10/180)

 

(Note that) Prophethood began after humanity had completely fallen into disbelief. The last of the prophets was honored with the message after people had once again entirely turned to disbelief. One of the wisdoms behind the cessation of prophethood is this: Mankind will never again regress to the point of being entirely disbelieving from start to finish. For it is stated in a Hadith: "There will always be a group from my Ummah who are victorious upon the truth. Those who oppose them or leave them without help will not harm them. This will remain so until the command of Allah comes." (S. HAWWA, 10/183)

 

Furthermore, the Noble Quran, which performs the functions of warning and giving glad tidings, is under protection against any kind of alteration until the moment the Resurrection occurs. Therefore, there is no need for a new prophet to be sent. The need is for renewal (tajdid). This will be carried out by the true friends of Allah and the scholars who emerge from among this Ummah: "At the beginning of every century, Allah will send someone to this Ummah who will renew the matters of its religion." (S. HAWWA, 10/183, 184)

 

(5) "And they say, 'Fables of the ancients, which he has caused to be written down, and they are dictated to him morning and evening.'" From Ibn Kathir: Everyone knows that these words of theirs are inconsistent and void because they are mere lies and slanders. For it is known through multiple concurrent reports (tawatur) and as a matter of necessity that Muhammad, the Messenger of Allah (s), never wrote anything throughout his life, neither at its beginning nor at its end. He grew up among them for forty years, from the moment of his birth until the time he was sent as a prophet by Allah. They knew where he went in and out, his truthfulness, his purity, that he was a trustworthy person, that he avoided lies and sins, and that he was far from other lowly morals and habits. So much so that from his childhood until the time he was sent as a prophet, they used to call him "al-Amin" (the Trustworthy). This was because they knew how truthful he was and how sincere and faithful he was in his words. When Allah honored him with the Noble Quran, they began to show enmity toward him and slandered him with these words, from which any person of sound mind is certainly far. When they sought to slander him, they could not decide what to say and remained in a state of confusion. At times they said, "He is a sorcerer," at other times "a poet," another time "a madman," and at another time they set about saying "he is a liar." (S. HAWWA, 10/181)

 

(6) "Say: It (this Quran) has been sent down by Him who knows the secret of the heavens and the earth." The One who revealed this Noble Quran is the One who knows all the hidden secrets of the heavens and the earth, and every kind of secrecy found within them. The Noble Quran, at the time of its revelation, contained certain sciences and secrets that were customarily impossible for Muhammad (s) or others to know. (S. HAWWA, 10/180)

 

In the 6th verse, while the claims of the idolaters are being rejected, the command "It was revealed by Allah, who knows the secrets of the heavens and the earth" points to the following truth: The Quran contains secrets of such richness, information regarding the realm of the unseen (ghayb), rules, and truths that no human could reach through their own human capabilities without the help of Allah. Therefore, the evidence proving that the Quran is the word of Allah and not man is the Quran itself and its content. (QUR’AN WAY, 4/110)

 

"Indeed, He is ever Forgiving and Merciful." That is, because He is Gafur (Forgiving) and Rahim (Merciful), He grants them respite and does not punish them quickly, even though they deserve to be punished for their stubbornness and arrogance. Allah accepts the repentance of the one who repents. For despite their denial of the prophets, their sinfulness, their baseless claims, their disbelief and accusations, and all that they have said about the Messenger of Allah (s) and this Noble Quran, He invites them to repent, to abandon the situation they are in, and to turn toward Islam and guidance. (S. HAWWA, 10/180, 181)

 

25/7-10 LOOK AT THE EXAMPLES THEY BROUGHT

 

Translation

 

7- And they say, "What is this messenger that eats food and walks in the markets? Why was there not sent down to him an angel to be a warner with him?" [cf. 6/9; 17/90-95; 23/24]

 

8- "Or [why is] a treasure not cast down to him, or [why] does he not have a garden from which he eats?" And the wrongdoers say, "You follow not but a man bewitched."

 

9- Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way.

 

10- Blessed is He who, if He willed, could have made for you [something] better than that—gardens underneath which rivers flow—and could exceed [their requests by] making for you palaces.

 

Commentary

 

Commentary

 

(7) "And they said: 'What kind of messenger is this that...'" They speak of him as a "messenger" only out of mockery. They mean: What is it with this person who claims to be a prophet, yet like us, "he eats food"? Just as we are in need of it, he too is in need of eating. And "he walks in the markets"; he goes back and forth there for the purpose of earning a living or trading. "Why was there not sent down to him an angel to be a warner with him?" Why does Allah not send an angel to him to testify that he is truthful in his claim? (S. HAWWA, 10/184)

 

(8) "Or [why] is not a treasure granted to him," so that he might make his expenditures from that treasure, "or [why] does he not have a garden from which he may eat?" And why does this garden not travel with him wherever he goes? "The wrongdoers said:" This is evidence that all their proposals and words are of the nature of injustice (zulm). "You follow not but a man bewitched," and as a result, they claim he has gone mad. (S. HAWWA, 10/184)

 

With these words, which actually carry the intent of mockery, the pagans were claiming that Prophet Muhammad could not be a prophet while possessing traits seen in ordinary people. They argued that for them to believe in him, an angel who does not possess such human characteristics should be with him and that this angel should take over the duty of warning. Alternatively, they argued that in the conditions of Mecca where poverty generally prevailed, the Messenger of Allah should have had special treasures and properties like kings, unlike themselves. They asserted that for him to make a claim of prophethood while none of these existed was nothing but the nonsense of someone who had been bewitched. (QUR’AN WAY, 4/110)

 

The Meccan pagans wanted to say that they would believe Muhammad was a prophet if an angel were sent down, if a treasure were given to him, or if he had a garden from whose fruits he could eat and drink. They were not sincere in these statements. Even if an angel had been sent, a treasure given, or a garden provided, they still would not have believed. Almighty Allah could have done these things if He had willed, but He did not; because He knew the intentions and purposes of the pagans very well. (I. KARAGOZ 5/194, 195)

 

The answers given to them consist of three stages: (1) The first stage is answered in verses 9-10, (2) the second stage in verses 11-19, and (3) the third stage in verse 20. (S. HAWWA, 10/184)

 

(10) "Blessed is He who, if He willed, could have made for you [something] better than that—gardens under which rivers flow—and could have made for you palaces." From Ibn Kathir: Sufyan al-Thawri narrated from Habib b. Abi Thabit, from Haythama, who said: "If you wish, We will give you the treasures and keys of the earth in a way that We have not given to any prophet before you and will not give to anyone after you, and these will not decrease anything from your rewards with Allah." The Prophet (s) replied: "Collect and store all of them for me in the Hereafter." Thereupon, Almighty Allah revealed the command: "Blessed is He who, if He willed, could have made for you better than those—gardens under which rivers flow—and could have made for you palaces." (S. HAWWA, 10/191)

 

25/11-16 HELL FOR THE DISBELIEVERS, PARADISE FOR THE PIOUS

 

Translation

 

11- But they have denied the Hour (the Day of Resurrection), and We have prepared for those who deny the Hour a Blazing Fire.

 

12- When it (the Fire) sees them from a distant place, they will hear its raging and roaring.

 

13- And when they are thrown into a narrow place therein, bound in chains, they will plead there for destruction (to die and be saved).

 

14- [They will be told], "Do not plead today for one destruction but plead for many destructions." [cf. 20/74; 52/16; 87/13]

 

15- Say, "Is that better or the Garden of Eternity which is promised to the righteous (muttaqun)? It will be for them a reward and a destination."

 

16- For them therein is whatever they wish while abiding eternally. It is a promise upon your Lord, to be fulfilled.

 

Commentary

 

(11) "But the pagans have also denied the Hour (Resurrection)." Ibn Kathir says: They only utter these words (their mocking demands) because they deny the Hour. They do not make these proposals so that their insight might open or to find the right path. On the contrary, they speak such words because they reject the Day of Resurrection. (S. HAWWA, 10/185)

 

Besides associating partners with Allah, one of the greatest sins of the Meccan pagans was their denial of the Resurrection and the afterlife. In the 11th verse, it is informed that they will suffer the punishment of this denial by being thrown into the blazing fire of Hell in the hereafter; following this, striking descriptions are made regarding their pitiable states there, especially the regret they will feel when they see the terror of that fire from a distance. (QUR’AN WAY, 4/113)

 

The phrase "...We have prepared" indicates that Hell is currently in existence. Believing in the occurrence of the Resurrection and the life of the hereafter is one of the pillars of faith. A person who does not believe in the life of the hereafter cannot be a believer or a Muslim. (I. KARAGOZ 5/196)

 

(12) "When this fire sees them from a distant place, they will hear its raging and its roaring." The seeing of Hell may be metaphorical, or it may be actual sight. Considering that today all factories and workplaces can be monitored with hidden cameras and sound can be transmitted everywhere, this is not something irrational. Indeed, some verses emphasize that Hell speaks. Verse: "On that Day We will say to Hell, 'Are you full?' and it will say, 'Are there any more?'" (Qaf 50/39). Hadith: "The Fire complained to its Lord, saying, 'O my Lord! Parts of me have consumed other parts.'" (Bukhari, Tirmidhi, Ibn Majah; H. DONDUREN, 2/574)

 

When Hell sees the disbelievers, it will become extremely furious, it will boil, and it will emit a terrible roar because of its intense desire to punish them. Those who are to be thrown into Hell will both see and hear this state of it. It is commanded in the Noble Verse: "When the disbelievers are thrown into Hell, they hear it drawing in its breath with a roar as it boils up, about to burst with fury..." (Mulk 67/6-7; O. CELIK, 3/559)

 

(13) "(Those who denied the afterlife will be shackled) with their hands tied to their necks (and each disbeliever will be chained together with a devil, with shackles also placed on their feet), when they are thrown into a narrow place of that fire." (Qatadah said: From Abu Ayyub, from Abdullah b. Amr who said: It is a place so narrow that its width resembles the width of a spearhead, and they are shackled in this narrowness); they will scream, "O Death, come to my aid!" (That is, they will wish for destruction. They will say: O death, come, reach us; this is the true time of your coming! However, it will be said to them: "Do not pray today for one destruction but pray for many destructions.") (S. HAWWA, 10/186)

 

(16) "(1) For them therein (in Paradise) is whatever they desire." There are all kinds of blessings they wish for—pleasurable food, drink, dwellings, mounts, scenery, spouses, and similar things that no eye has seen, no ear has heard, and no human heart has ever conceived. (S. HAWWA, 10/186)

 

"And (2) they will abide therein eternally." They stay there forever without any interruption, cessation, or depletion. "This is a promise from your Lord that is bound to be fulfilled." That is, it is a promise that has been requested or is worthy of being requested. Or it means that the believers and the angels have asked for this from their Lord in their prayers. (S. HAWWA, 10/186)

 

"It is a promise undertaken by your Lord." Almighty Allah is not responsible to anyone or for anything (21/23). However, Allah does not break His promise and will certainly fulfill it (22/47, 30/6). This sentence of the verse expresses that Allah will certainly admit the God-fearing believers into Paradise in the hereafter. (I. KARAGOZ 5/199)

 

The blessings of Paradise can be summarized as follows: Huris, thrones and beds, joy and happiness, comforts, beautiful portions, pleasant scents, other beauties and favors, brand new graces, abundant honors, the most delicious drinks, cups full of wine exchanged with affection, expansiveness of heart, beauty of state, perfection of intimacy, continuity of joy, and the completeness of peace and happiness. The garments are of the silk called harir; the beds and furnishings are of the fine silk called sundus and the thick silk called istabraq. The names of the blessings are like the names in the world, but they themselves are of a completely different nature and beauty than what is accustomed to in the world. (O. CELIK, 3/560)

 

25/17-19 DID YOU LEAD THESE SERVANTS OF MINE ASTRAY?

 

Translation

 

17- And [mention] the Day He will gather them and that which they worship besides Allah and will say, "Did you mislead these, My servants, or did they [themselves] stray from the way?"

 

18- They will say, "Exalted are You! It was not for us to take any allies besides You. But You provided comforts for them and their fathers until they forgot the Message and became a ruined people." [cf. 2/166-167; 18/52; 29/25; 46/5-6]

 

19- [Allah will say], "So they have denied you in what you say, and you cannot avert [punishment] nor [find] help. And whoever among you does wrong, We will make him taste a great punishment."

 

Commentary

 

(17) "And the Day He will gather them and that which they worship besides Allah;" According to the view of Mujahid, those worshipped are the angels, the Messiah (Jesus), and Ezra; according to another view, it refers to everyone worshipped besides Allah being resurrected and "gathered together." Then Allah, the Exalted and Majestic, will ask: "Was it you who misled these servants of Mine, or did they themselves stray from the way?" (S. HAWWA, 10/187)

 

(18) "They will say: 'Exalted are You! It was not for us to take any protectors (awliya) besides You.'" It would not be right or appropriate for us to take anyone other than You as a protector. How then could they have taken us as protectors/friends besides You? "But You provided them and their fathers with comforts"—wealth, children, long lives, and a peaceful life far from suffering—"until they forgot the Message (Zikr)." They forgot the remembrance of Allah, faith in Him, the Quran, and the Sharia. Ibn Kathir says: "They forgot the worship of You alone, without associating anyone with You, which You had sent down to them through Your messengers." Accordingly, the cause of their falling into disbelief was the abundance of blessings. In fact, this should have been a reason for them to be grateful. (S. HAWWA, 10/187)

 

(19) "Thus they have denied you in what you say." That is, on that Day, the falsity of your religion, which you now believe to be true, will be revealed, and the gods you made with your own hands will declare that this religion is void. None of them had asked you to deify them or worship them. Therefore, instead of interceding on your behalf, they will bear witness against you. (MAWDUDI, 3/521)

 

"So you can neither avert [the punishment] nor find help." O disbelievers, you cannot ward off this punishment that has befallen you, nor can you help yourselves. Following this, the address is directed to those who are accountable (mukallaf): "And whoever among you does wrong (commits injustice), We will make him taste a great punishment." Here, "wrong/injustice" (zulm) refers to polytheism (shirk). For injustice is to put something in a place other than where it belongs. A person who makes a created being a partner to its Creator has certainly committed injustice. The great punishment to be given to those who commit such injustice is to be left eternally in Hell. (S. HAWWA, 10/188)

 

25/20-23 THOSE WHO EXPECT NOT THE MEETING WITH US

 

Translation

 

20- And We did not send before you, (O Messenger), any of the messengers except that they surely ate food and walked in the markets. And We have made some of you as a trial for others—will you have patience? And ever is your Lord, Seeing. [cf. 12/109; 18/110; 21/8; 23/24]

 

21- And those who do not expect the meeting with Us say, "Why were not angels sent down to us, or [why] do we not see our Lord?" They have certainly become arrogant within themselves and [have] transgressed with great insolence. [cf. 6/124; 15/7; 17/92]

 

22- The day they see the angels—no good tidings will there be that day for the criminals, and [the angels] will say, "Forbidden and prevented (is any good news for you)!" [cf. 6/93; 8/50; 15/8]

 

23- And We will regard what they have done of deeds and make them as dust dispersed. (Because without faith, no deed has value.)

 

Commentary

 

(20) "And all the messengers whom We sent before you certainly ate food and walked in the markets." All the messengers that Allah had sent previously likewise ate food and felt the need for nourishment; they also frequented the markets for the purposes of earning a living and trade. This situation is not contrary to their states or their spiritual stations. For Almighty Allah granted them superior words, righteous deeds, dazzlingly wonderful states, and supreme proofs. All of these are qualities that will be seen and accepted as evidence of the truthfulness of what they brought from Allah by anyone possessing proper reason and sound insight. (S. HAWWA, 10/188)

 

When wealthy individuals like Abu Jahl and his likes saw Bilal al-Habashi (r) and other poor believers, they would mock them by saying, "Shall we become Muslims and be equal with these people? In fact, they might even be considered superior to us because they became Muslims first," and thus they would not believe. In this verse, Almighty Allah informs us that this difference is a matter of trial. (H. T. FEYIZLI, 1/360)

 

It is narrated in the Musnad that the Messenger of Allah (s) said: "If I had wished, mountains would have been made to walk with me as gold and silver." It is also stated in the Sahih that the Prophet (s) was given the choice between being a king-prophet or a servant-messenger, and he chose to be a servant-messenger. (S. HAWWA, 10/189)

 

"We test you with one another to see if you will have patience." Those who cannot grasp the wisdom, design, and plan of Almighty Allah will object to this law; whereas those who trust in Almighty Allah, His wisdom, and His support will remain patient against these objections. They will continue on the path of the divine call, struggling through human means and methods, and these determined resisters will emerge from this test with honor. (S. KUTUB, 7/538)

 

On the other hand, the Prophet and his followers were a trial (fitnah) for the disbelievers in terms of testing and proving their faith through persecution. For it is only this trial that allows the true believers to be distinguished from the hypocrites. For this reason, in the beginning, only the poor and wretched but sincere individuals embraced Islam. If there had been prosperity, wealth, and grandeur instead of persecution, hardship, and difficulties, then those who worship the world and selfish individuals would have accepted Islam first. (MAWDUDI, 3/523)

 

(21) "Those who do not expect the meeting with Us..." These are the disbelievers mentioned previously who do not believe in the hereafter, who say the Quran is a lie, and who say regarding the Messenger of Allah (sa) that he should have been such and such. "Why were not angels sent down to us?" Why were angels not sent to us as messengers instead of a human, or why did angels not come to testify to this man's claim of prophethood and messengership? They said, "Or should we not see our Lord?" Should we not see our Lord openly, and should He not inform us of His Messenger's prophethood and command us to follow him? (S. HAWWA, 10/192)

 

With the phrase "they became arrogant within themselves," Almighty Allah states that the pagans were arrogant, and for this reason, they did not accept that Prophet Muhammad (s) was a prophet, saying instead that angels should descend and they should see Allah. This was a result of arrogance against the truth. Arrogance against the truth—that is, against Allah, the Prophet, the Quran, and religious principles—is disbelief. (I. KARAGOZ 5/206)

 

(22) "The day they see the angels," meaning the day they die or are resurrected after death, "on that day for the criminals," meaning the disbelievers, "there are no glad tidings." And at that time, the angels will say to the disbelievers, "Glad tidings are forbidden to you, forbidden." There is no question of glad tidings for you. Allah has made glad tidings haram for you. Glad tidings are only for the believers. Or it means that your reaching salvation is strictly forbidden and impossible; your salvation has been blocked. (S. HAWWA, 10/193)

 

As mentioned in Surah Al-Isra, the pagans had demanded several miracles from the Messenger of Allah (s). Finally, they said: "Or you should bring Allah and the angels before us face to face, and they should testify to your truthfulness" (see Isra 17/90-92). This was a clear indication of their self-importance and their extreme transgression. For it is not possible to see either the angels or Allah with worldly eyes. Angels can only be seen either at the moment of death or during the descent of punishment. Thus, the disbelievers will see the angels as they requested, but this sight will not be good for them at all. They will see them either while dying or on the Day of Judgment when the divine punishment surrounds them from all sides; but on that day, there will be no good news for them. While angels give the glad tidings of Paradise to the believers (see Fussilet 41/30; Hadid 57/12), they will beat the disbelievers and pagans with iron maces until their souls depart at the moment of death (see Anfal 8/50; Muhammad 47/27); and on the Day of Gathering, they will bind them in chains seventy cubits long, tie their hands to their necks, and drag them toward the blazing fire of Hell (see Ibrahim 14/49; Haqqa 69/30-32). At this moment, the angels will say to them: "Allah's mercy is forbidden to you, forbidden!" while they, on one hand, will plead, saying, "Please do not do this, have mercy on us!" and on the other hand, realizing that all doors of hope are now closed, they will cry out in woe, saying, "Woe to us! It means we have been expelled from divine mercy in an irreversible way," and they will burn with the fire of regret. (O. CELIK, 3/562, 563)

 

According to the religion of Islam—except for the Prophet—neither other prophets nor ordinary people have observed angels in their original forms in this world. This is because angels are spiritual beings removed from matter. Therefore, human beings with limited senses cannot see these subtle angelic beings. However, if one of them descends to the level of the other, only then can a meeting take place. That is, either the angel appears in human form, or if the human is elevated to the angelic dimension, only then is observation possible. According to Islamic scholars, the relationship between the Prophet and the angel (Gabriel) occurred in both ways. In that case, it can be said that no human besides the Prophet has ever seen an angel in its original form with their physical eyes. This observation is only possible for people other than the Messenger of Allah (saw) at the moment of death, because at that time, the veils that obstruct the spiritual eye are removed. As soon as a door opens to another realm with death, people suddenly see the angels before them. Looking at the 21st verse of this surah, it is seen that the idolater Arabs wanted to see the angels in the world with their physical eyes and put this forward as a reason to believe. However, since Almighty Allah knew they would not believe, He said to the deniers in question, "The day they shall see the angels," in a sense saying, "Do not worry, when the time comes you will surely see the angels, but by then it will be too late." (M. DEMIRCI, 2/427, 428)

 

(23) "We shall take every deed they have done and turn it into scattered dust." The term "al-haba" mentioned in the verse means "dust": it refers to the particles seen when sunlight seeps into a room through a hole; it has been likened to dust. It means We shall scatter it like dust and smoke. (S. HAWWA, 10/193)

 

The verse is evidence that Almighty Allah will not accept any deed from any disbeliever. However, this does not mean He will not reward the disbeliever for their good deeds; on the contrary, He rewards them in the world either by giving them wealth or by ensuring they are praised. In the hereafter, He only accepts the deeds of the believers. As Ibn Kathir said, the reason for this is as follows: "These deeds do not possess the quality of sincerity (ikhlas) in actions and following Allah's Sharia in these actions, which are the legal reasons for their acceptance. Every deed that is not done with sincerity for Allah and is not in accordance with His Sharia, which He is pleased with, is void." (S. HAWWA, 10/194)

 

25/24-26 TRUE SOVEREIGNTY BELONGS TO ALLAH

 

Translation

 

24- The companions of Paradise, that Day, will be in a much better settling place and a more beautiful resting place.

 

25- And [mention] the Day when the heaven will burst apart with [white] clouds, and the angels will be sent down in successive descent. [cf. 2/210]

 

26- True sovereignty, that Day, is for the Most Merciful. And it will be for the disbelievers a difficult Day.

 

Commentary

 

(24) "On that day, the place where the people of Paradise will stay is very good, and their resting place is very beautiful." There is no sleep in Paradise. However, for their withdrawal into rest with the Houris, the word "makıylâ" (derived from a root meaning to withdraw for a midday nap/siesta) has been used by way of metaphor. On the other hand, the people of Paradise have attained these rewards thanks to their deeds that were accepted by Allah. (S. HAWWA, 10/194)

 

Al-Awfi reported regarding the command of Almighty Allah: "On that day, the place where the people of Paradise will stay is very good, and their resting place is very beautiful," that Ibn Abbas said the following: They will rest in the palaces of Paradise. Their accounts were settled by being presented to their Lord only once. This is the easy accounting, and it resembles the following command of Almighty Allah: "As for him whose book is given in his right hand, he will be judged with an easy account and will return to his family rejoicing." (al-Inshiqaq 84/9) (S. HAWWA, 10/199)

 

Hadith: It is narrated that Abu Said al-Khudri, one of the noble Companions, said: When the Messenger of Allah (s) recited the verse "In a Day the measure whereof is fifty thousand years (by worldly calculation)" (Ma'arij 70/4), I said: "How long is that day!" Thereupon the Prophet (s) said: "By Allah, in whose hand of power my soul resides; that day will be lightened for the believer so much that it will seem lighter and quicker than even a single obligatory prayer he performed in the world." (From Haythami 10/337) (O. CELIK, 3/563)

 

(25) "And on that day, the sky will split asunder with white clouds." Remember that day when the sky will be rent with clouds. Ibn Kathir says: "These are shadows of a great light that will dazzle the eyes." "The angels will be sent down in ranks." The sky will be opened and rent with white clouds emerging from within it, and angels will descend from within the clouds and surround all creatures at the Place of Gathering (Mahshar). (S. HAWWA, 10/194, 195)

 

In some verses describing the occurrence of the Resurrection, it is mentioned that the sky will be rent and opened, and doors will form there (Naba 78/19; Inshiqaq 84/1). As understood from the literal expressions of these verses, during the Resurrection, the cosmic order of the universe will be disrupted; "On that day, the earth will be changed to another earth, and the heavens to other heavens." (Ibrahim 14/48) Although some scientists today put forward various scenarios regarding how the Resurrection will occur, we have no possibility of providing an explanation other than the information provided by the Quran in this regard. (QUR’AN WAY, 4/119)

 

(26) "On the Day of Resurrection, sovereignty belongs to the Most Merciful." Because on that day, every kind of property (ownership) will vanish, and only His sovereignty will remain. That day "will be a hard day for the disbelievers." it will be an extremely severe and difficult day. It is understood that that day will be easy for the believers. (S. HAWWA, 10/195)

 

The fleeting and relative sovereignties, properties, and authorities given to humans will end on the Day of Resurrection, and sovereignty will belong to Allah in the absolute sense. On that day, only His judgment and decision will be valid. Contrary to other days, on that day, all rulers will bow before Him, all faces will turn to Him, and all tyrants will accept their humiliation in His presence. (see Mu'min 40/16) (O. CELIK, 3/564)

 

Hadith: "Almighty Allah will fold up the heavens on the Day of Resurrection, then He will take them with His right hand and say: 'I am the King, where are the tyrants? Where are the arrogant who showed off their greatness?' Then He will fold up the earth with His left hand and say: 'I am the King, where are the tyrants, where are the arrogant?'" (Muslim Munafiqin 24; from Abu Dawud Sunnah 19, No: 4732) (O. CELIK, 3/564)

 

"That day will be a very difficult day for the disbelievers." The Day of the Hereafter is very difficult and distressing for the disbelievers. Because in the hereafter, the disbelievers will be grieved, they will be afraid, they will find no helpers, they will have no friends, and they will have no intercessors. They will be thrown into Hell and subjected to many types of torment, such as being burned in the fire, being fed thorns and Zaqqum, and being made to drink boiling water and pus. (I. KARAGOZ 5/209)

 

25/27-31 I WISH I HAD NEVER TAKEN SO-AND-SO AS A FRIEND

 

Translation

 

27- And the Day the wrongdoer will bite his hands [in regret] and say, "Oh, I wish I had taken with the Messenger a way (to salvation)." [cf. 33/66-67]

 

28- "Oh, woe to me! I wish I had not taken so-and-so as a friend."

 

29- "He indeed led me astray from the Message (Zikr) after it had come to me. And ever is Satan, to man, a deserter."

 

30- And the Messenger will say (in the Hereafter), "O my Lord! Indeed my people have taken this Quran as [a thing] abandoned (avoiding its recitation and its rulings)." [cf. 20/124-127; 41/26]

 

31- And thus have We made for every prophet an enemy from among the criminals. But sufficient is your Lord as a guide and a helper. [cf. 6/112-113]

 

Commentary

 

(27) "And on the Day of Resurrection, the wrongdoer (the pagans) will bite his hands and say: 'I wish I had taken a path with the Messenger!'" The expression of biting one's hands demonstrates the magnitude of the regret that the wrongdoers will feel on the Day of Gathering. In this respect, a person must be careful about whom they take as a friend in the world, with whom they associate, and whose footsteps they follow. (O. CELIK, 3/565)

                                                                                                            

Hadith: The Noble Prophet (saw) was asked: "O Messenger of Allah! Who are the best of those with whom we sit and associate?" Our Master replied: "It is the one who, when you see him, reminds you of Allah; whose speech increases your knowledge, and whose actions remind you of the Hereafter." (From Haythami 10/226) (O. CELIK, 3/565)

 

(28) "Woe to me! I wish I had not taken so-and-so as a friend." According to the Quran, the real tempter is Satan. For he was expelled and cursed from Paradise after refusing to prostrate to Adam from the very beginning (Araf 7/11-13; Hicr 15/33-34; Isra 17/61); following this, he asked for a respite from Allah until the Day of Resurrection, and after receiving that respite, he began to work with all his might to lead all people away from the true path by beautifying and adorning evils, disbelief, and sins for them (Nahl 16/63). For this reason, Almighty Allah has warned many times against the enmity, trickery, and deceptions of Satan. "...Do not follow the footsteps of Satan. For he is a clear enemy to you" (Bakara 2/168). Verses like Bakara 2/169, Fatir 35/6, and Nisa 4/120 are some of the warnings we mentioned. From all this, it is understood that Satan tries to prevent man from clinging to the firm handle that will lead him to Paradise by resorting to all kinds of tricks and ruses that will keep him from walking in the direction shown by Allah. (M. DEMIRCI, 2/429, 430)

 

(29) "Indeed he led me astray from the Zikr (the remembrance of Allah, or the Quran, or faith) after it had come to me. And Satan always leaves man lonely and helpless." Satan does not help a person on the path of truth; he keeps him away from the truth. He uses him on the path of falsehood and calls him to falsehood. That is, it is the habit of Satan to desert the one who takes him as a friend. (S. HAWWA, 10/196)

 

On the Day of Account, when all truths will be clearly revealed, they will experience the pain and agony of having strayed from the truth by biting their hands with feelings of anger and regret toward themselves. For the only thing that invisible devils and evil leaders of a satanic nature in the world will give to those who follow them in the hereafter is to be left "lonely and helpless." In the language of the Quran, the name of this bitter end is "hizlan." (QUR’AN WAY, 4/120)

 

(30) "The Messenger will say (in the hereafter): O my Lord, indeed my people (Quraish and the Arabs) had abandoned this Quran." Some commentators like Tabari, taking the flow of the subject into account, have stated that the Prophet will express this complaint in the hereafter, during that great judgment. Also, as understood from the development of the expression, the group he is complaining about is not his entire Ummah, nor even his entire people during his own period, but rather the idolaters among them who did not recognize his messengership and refused to follow the call of the Quran. (QUR’AN WAY, 4/121)

 

"Mehcur tutmak" (Abandoning/Leaving) has two meanings; (1) one is: to leave and stay away, not to act according to it. For it was stated in a Hadith: "Whoever learns the Quran and then hangs the Mushaf (on the wall), does not concern himself with it and does not look at it; it will come on the Day of Resurrection, cling to his collar and say: 'O Lord! This servant of Yours kept me mehcur (left me and stayed away, did not act with me), judge between me and him.'" (From Alusi) (2) The other meaning is that they spoke nonsense about it and said it was the fabricated fables of the ancients. For the Prophet to state his complaint in this way is a great threat. Because when prophets complain about their people to Allah, the punishment for them is hastened. (ELMALILI, 6/65)

 

Not believing in the Quran is to accept the Quran not as the word of Allah, but as the word of man. Believing in the Quran is the definite command of Allah (4/136). A person who does not accept the Quran as the word of Allah becomes a disbeliever. However, a disbeliever does not value the information, commands, prohibitions, principles, and rulings given in the Quran; he abandons the rulings of the Quran, belittles the Quran, and mocks it. Even if one accepts the Quran as the word of Allah, not following its commands and prohibitions, its lawful and forbidden things, its principles and rulings, not making the Quran dominant in life, abandoning the Quran and staying away from it, not acting with it, and making it merely a book to be read to gain merit—these are all forms of abandonment. These people are believers, but because they do not perform their obligations and do not avoid its prohibitions, they become rebellious, transgressive (fasiq), and wrongdoers (zalim). (I. KARAGOZ 5/212)

 

(31) "Thus We have made for every prophet an enemy from among the criminals. Your Lord is sufficient as a guide and helper." All prophets have questioned, criticized, and wanted to change the living beliefs and conceptions, ethics, and the entire life order of their own societies; this disturbed the sections of those societies that were satisfied with the existing structure, especially those who had amassed wealth, high positions, prestige, and social status thanks to this structure, and this disturbance gradually turned into enmities. The expression "...We made an enemy from among the people sunk in sin against every prophet" is a reflection of the Quran's dominant approach and style that everything happening in the universe occurs within the framework of divine will and laws. (QUR’AN WAY, 4/122)

 

Enmity toward the prophet is disbelief. According to the verse, the Creator of disbelief is Allah. Allah does not want evil, polytheism, disbelief, oppression, and rebellion (39/7). Humans are the ones who want these, and Allah is the Creator. Because there is no creator other than Allah (35/3). (I. KARAGOZ 5/214)

 

By stating "Your Lord is sufficient as a guide and helper," it is heralded that the hostile initiatives of the pagans built on false beliefs, wrong ideas, unjust claims, and selfish calculations will not be successful, and that Allah will lead His messenger to success with His guiding and saving support and help. (QUR’AN WAY, 4/122)

 

This means that there will also be those from his own people who show enmity to the believers against the Quran and Islam dominating life. However, believers should continue the struggle they carry out against falsehood and should not be crushed or shrunken before them. Because their plans will come to naught. For the believers who are devoted to the Truth, their Lord is sufficient for material and spiritual help. (H. T. FEYIZLI, 1/361)

 

25/32-34 THE WISDOM BEHIND THE GRADUAL REVELATION

 

Translation

 

32- And those who disbelieve say, "Why was the Quran not revealed to him all at once?" Thus [it is] that We may strengthen thereby your heart. And We have spaced it out distinctly (recited it with measured delivery). [cf. 17/106]

 

33- And they do not come to you with an argument (an example/parable) except that We bring you the truth and the best explanation.

 

34- Those who are gathered on their faces to Hell—those are the worst in position and farthest astray in [their] way.

 

Commentary

 

(32) "Those who disbelieve said: 'Should the Quran not have been revealed to him all at once?'" Nasafi states the following: Such an objection consists of meaningless and redundant words, empty arguments with no rightful justification. Because in terms of presenting the miraculous nature (i'jaz) of the Noble Quran as evidence against the disbelievers, it makes no difference whether it was revealed all at once or in parts. Such an objection is out of place. This is because they were challenged to bring the like of even a single surah—even the shortest one—and they clearly demonstrated their helplessness. (S. HAWWA, 10/207)

 

Another claim of the pagans, who produce excuses not to believe in the Quran, is being expressed. In fact, even if the Quran had been revealed all at once, they still would not have believed. Because their aim is not to find the truth, but to protect their false beliefs, to which they are blindly attached, as well as their material and social interests. (QUR’AN WAY, 4/123)

 

"We reveal it thus little by little to strengthen your heart with it, and We recite it with measured delivery (heavy and distinct)." The Noble Quran was revealed in parts over a period of 23 years, in accordance with the events that occurred and according to the required rulings. The purpose of this is to grant steadfastness to the hearts of the believers. (S. HAWWA, 10/207)

 

Almighty Allah commanded His Prophet, and in his person the believers, to "Recite the Quran with tartil" (73/4). "Reciting the Quran with tartil" means reading the Quran slowly and distinctly, giving every letter, word, and meaning its due, following the rules of tajwid with proper performance and tone, in a beautiful, correct, and flawless manner. (I. KARAGOZ 5/215)

 

This short sentence explains why the Quran was revealed piece by piece as follows: (1) So that Prophet Muhammad (s) could engrave it in his memory and recite it to his people from memory rather than presenting it as a written document. (2) So that the messages and teachings would be well-established in minds, and people could benefit from the verses read at different times and in different styles. (3) So that the way of life it describes could be implemented with complete faith and conviction. (4) So that in the battle between truth and falsehood, the hearts of the Prophet (s) and his followers would be thoroughly encouraged. (MAWDUDI, 3/527)

 

Ensuring the implementation of Quranic rulings: If it had been revealed all at once, it would have been difficult to comply with its rulings, commands, and prohibitions. It is not easy to abandon habits. Commands such as prayer and fasting, and prohibitions such as alcohol and interest, were revealed by being spread over time. For example, the five daily prayers were made obligatory one and a half years before the Hijrah, and fasting in the second year of the Hijrah. The message given to us here is: It is necessary to learn and teach something by dividing it into sections and spreading it over time. (I. KARAGOZ 5/216, 217)

 

(33) "They do not bring you an example (argument) but We bring you the truth and the best explanation." Ibn Kathir said regarding the interpretation of "example" (mathal) that it means "evidence and doubt." Accordingly, in response to their doubts about the Quran being revealed in parts, they are answered with three separate wisdoms: (1) First wisdom: Steadfastness is given to the hearts of the Messenger of Allah and the believers regarding the situations they face. (2) Second wisdom: Thus, the Noble Quran is understood in deeper dimensions. (3) Third wisdom: The doubts and evidences put forward by the disbelievers are countered one by one. (S. HAWWA, 10/208)

 

(34) "Those who will be gathered (driven) to Hell on their faces; those are the ones whose place is the worst and whose path is the most astray." Hadith: According to the narration from Anas (r) in a Sahih hadith, a man asked: "O Messenger of Allah, how will the disbeliever be gathered on his face on the Day of Resurrection?" The Prophet (s) replied: "The One who made him walk on two feet (while in the world) is capable of making him walk on his face on the Day of Resurrection." (From Ibn Kathir; S. HAWWA, 10/235)

 

Hadith: "Surely you will be gathered as pedestrians, as riders, and as those dragged on their faces." (Tirmidhi, Sifat al-Qiyamah 3; I. KARAGOZ 5/218)

 

25/35-40 LESSONS FROM THE PAST

 

Translation

 

35- And We had certainly given Moses the Scripture and appointed with him his brother Aaron as a helper.

 

36- Then We said, "Go both of you to the people who have denied Our signs." Then We destroyed them with utter destruction.

 

37- And the people of Noah—when they denied the messengers, We drowned them, and We made them for mankind a sign. And We have prepared for the wrongdoers a painful punishment. [cf. 69/11-12]

 

38- And [We destroyed] 'Aad and Thamud and the companions of the Rass and many generations between them.

 

39- and for each We presented examples [as warnings], and each We destroyed with utter destruction.

 

40- And they (the Quraish) have already come upon the town which was rained with a rain of evil (disaster). Do they not then see it? But they are not expecting resurrection.

 

Commentary

 

(35) "And We had certainly given Moses the Scripture (the Torah)." You (O Muhammad) are not an unprecedented type among the Messengers. The revelation of the Noble Quran to you is not an event without parallel among the books revealed by Allah. "And We appointed his brother Aaron with him as a helper (wazir)." We sent him as a prophet to support, help, and confirm him; he too was a human being. Moses's helper was not from the angels, as they (the Quraish) had imagined. Nasafi says: "Being a wazir (helper/minister) is not contrary to prophethood. More than one prophet could be sent during the same period and they would be commanded to help and support one another." (S. HAWWA, 10/209)

 

(36) "Then We said: 'Go to the people who have denied Our signs.'" That is, O Muhammad, just as We sent you to all of humanity, We had sent them to Pharaoh and his people. They denied you and associated partners with Allah. They distorted, changed, and denied the signs of Allah. "Consequently, We destroyed that people utterly." We annihilated them in an unprecedented manner. For the word "tedmir" (to destroy utterly) means to perish with an unprecedented act. (S. HAWWA, 10/209)

 

(37) "As for the people of Noah, when they accused the messengers of lying, We drowned them and made them a lesson for mankind." When the people of Noah (as) rebelled against him, he prepared a ship by the will of Almighty Allah; a small group of believers and pairs of animal species were taken onto the ship, and subsequently, the Middle East—or according to another view, the entire world—was submerged under water by pouring rain and floods. After this, the human race continued through those who were saved in that ship. (see A’raf 7/59-64; Hûd 11/25-34, 36-49; Shuarâ 105-122; Nûh 71/1-28; H. DONDUREN, 2/595)

 

(38) "And [We destroyed] 'Aad and Thamud, and the companions of the Rass." Apart from this 35th verse (of this context), the Companions of the Rass are mentioned in Surah Qaf (50/12) as a community that accused their prophets of lying, but no further information is given. According to the limited information provided in history and tafsir sources, Rass is the name of a town, a valley, or a well located in Yamamah in Central Arabia. While various views have been put forward suggesting that the Companions of the Rass were the "Companions of the Town" mentioned in Surah Yasin (36/13), or the people of Shu'ayb, or a branch of the Thamud, as Razi also points out, none of this information is based on the Quran or a sound narration; the only thing known is that they were destroyed because of their disbelief. (QUR’AN WAY, 4/125)

 

(39) "...and many generations between them." Between these mentioned nations, many other nations came and passed whose names are known to none but Allah, who denied the messengers sent to them and were destroyed because of it. (S. HAWWA, 10/210)

 

"We had presented examples to each of them." We explained the evidences to them, leaving them with no excuse to put forward, and We explained wondrous stories from the accounts of the people of the past. "We smashed them all to pieces." We destroyed them in this way. Do these people (the Quraish) not take heed and lesson from what happened to those mentioned? Whatever we used to warn and frighten the people of the past, We warn these people in the same way. Just as We sent a messenger to them, We had sent a messenger to the others as well. (S. HAWWA, 10/210)

 

(40) "And certainly, these (people) have passed by the town that was pelted with a rain of calamity." This refers to the town of Sodom, the largest of the cities belonging to the people of Lot, upon which stones were rained. The people of Quraish used to pass by here while traveling to Damascus for trade. (ELMALILI, 6/70)

 

25/41-44 THE ONE WHO TAKES THEIR WHIMS AS A DEITY

 

Translation

 

41- And when they see you, [O Muhammad], they take you not except in mockery, [saying], "Is this the one whom Allah has sent as a messenger?" [cf. 13/32; 21/36]

 

42- "He would have almost led us astray from our gods had we not been steadfast in [adoration of] them." But they will know, when they see the punishment, who is farthest astray in [his] way.

 

43- Have you seen the one who takes as his god his own desire (whims/hewa)? Then would you be responsible for him? [cf.<