CHAPTER 45: AL-JATHIYAH (THE CROUCHING / THE KNEELING)

Surah Al-Jathiyah was revealed in the Meccan period. It consists of 37 verses. The 14th verse was revealed in the Medinan period. It takes its name from the word ‘jathiyah’ in the 28th verse, which means ‘kneeling.’ It is also called Surah Ash-Shari'ah or Surah Ad-Dahr. (H. T. FEYIZLI, 1/498)

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

45/1-11 WOE TO EVERY SINFUL LIAR

Translation

1- Ha, Mim.

2- The revelation of the Book is from Allah, the Exalted in Might, the Wise.

3- Indeed, within the heavens and the earth are signs for the believers (of Allah's existence and power).

4, 5- (O believers!) And in the creation of yourselves and what He dispersed of every creature (and dispersing every living thing according to its appropriate environment) are signs for a people who are certain in faith. 5. And [in] the alternation of night and day, and what Allah sends down from the sky of provision [rain] and gives life thereby to the earth after its lifelessness, and [in His] directing of the winds, there are signs for a people who reason.

6- These are the verses (evidences) of Allah which We recite to you in truth. Then in what statement after Allah and His verses will they believe?

7, 8- Woe to every sinful liar! 8. Who hears the verses of Allah recited to him, then persists arrogantly as if he had not heard them. (O My Prophet!) So give him tidings of a painful punishment.

9-10- And when he learns anything of Our verses, he takes them in ridicule. For those there will be a humiliating punishment. 10. Before them is Hell, and what they had earned will not avail them at all, nor what they had taken as allies besides Allah (such as idols and Taghut). And for them is a great punishment.

11- This [Qur'an] is guidance. And those who have disbelieved in the verses of their Lord will have a painful punishment of foul nature.

Commentary

(1). ‘Ha, Meem.’This book, composed of such letters, is a miracle. Yet they cannot produce a similar book using these letters. This is a constant proof documenting that the book was revealed from the presence of Allah. (S. KUTUB, 9/175)

(2). ‘The revelation of the Book’(...) This book is a book sent down from Allah. Or the revelation of the book to a person, the granting of the messengership, or the descent of this book ‘is from Allah, the Exalted in Might, the Wise.’It is not made through profit, nor is it invented through effort. Because Allah is Aziz (Exalted in Might), prevailing in His command, and Hakim (Wise), possessing judgment and wisdom in His planning. Therefore, this book is also noble (aziz) and wise (hakim). (ELMALILI, 7/80) This book is definitely not a book invented by Muhammad (pbuh). This was personally revealed by Allah. (MAWDUDI, 5/299)

(3). ‘Indeed, within the heavens and the earth’since those who are not believers are blind to the extent of not seeing Allah's signs ‘there are signs for the believers’—indications pointing to Allah's existence, attributes, names, and actions. (S. HAWWA, 13/311)

These heavens with their massive bodies, with galaxies of unimaginable dimensions, with their orbits. Despite this, they are like single particles hurled into the void of space. This terrifying, this awesome, and this beautiful space... (..) The rotation of celestial bodies in their own orbits without interruption, with care and harmony... The eye does not tire of watching this harmony. Hearts do not weary of thinking about this harmony. (..) This earth, which seems extremely vast and large to man, but stands like a speck, a piece of dust, in front of the large stars, then in front of the space in which it is lost... If it were not for the divine power that keeps everything in an order with the universal law that does not allow anything in space to be lost, the earth would be lost in the terrifying void of space. (S. KUTUB, 9/175, 176)

Every being on earth, animate or inanimate, is a sign (ayat). Every part of every being on earth, animate or inanimate, is a sign. The small and delicate is a sign just like the large and massive. A leaf on this huge tree or in this tiny plant is a sign. It is a sign in terms of its shape and volume. It is a sign in terms of its color and its unique sensory organs. It is a sign in terms of its structure and the role it assumes within the order of the universe. This hair on the body of an animal or a human is a sign. It is a sign in terms of its characteristics, color, and volume. This feather on the wing of a bird is a sign. It is a sign in terms of the basic material of its structure, its harmonious form, and its duty. Wherever man looks on this earth or in the sky, he will see piles upon piles of signs layered on top of each other. (S. KUTUB, 9/176)

(4, 5). ‘And in the creation of yourselves and what He dispersed of every creature are signs for a people who are certain in faith.’The creation of man as a being with an extraordinary structure, possessing unique characteristics, and endowed with subtle, delicate, and very diverse duties is a miracle. A miracle that is forgotten because it is frequently renewed and takes place very close to you... But the organic structure of any organ in the human body is so complex that it leaves man in awe. Its awe and the extraordinariness of its structure make one's head spin. (S. KUTUB, 9/176)

Life is a miracle even in its simplest form in single-celled amoebas and in creatures larger than them. What about a creature like man who has a complex and unimaginable organism? Moreover, man's spiritual structure is more complex, more unimaginable, and more inextricable than his organic structure. (..) Creatures with different colors, species, shapes, and volumes wandering around him, whose numbers no one but Allah knows... The creation of the smallest of them is a miracle just like that of the largest. Their movements are a miracle. The proportion of their life on earth within its integrity is a miracle. So much so that no species can exceed the limit determined for it. Its existence and lifespan are under protection within this framework. It is not permitted to cover and destroy other species. The hand that holds the reins of creatures of various types and colors increases or decreases them according to a wisdom and plan. It gives each of them characteristics, powers, and duties that will maintain the general balance between them. (S. KUTUB, 9/176, 177)

‘In the alternation of night and day’—or their following one another, which shows the passage of time and the passing of lifetimes. ‘And in the provision Allah sends down from the sky’—namely rain and snow, which are signs (proofs) from the perspective of both power and mercy in terms of being a cause for provision—’and gives life thereby to the earth’—making the soil stir and growing various kinds of plants, crops, and fruits with a joy of sensing that is the first sign of life—’after its death’—after no trace of life remains and the power of growth is exhausted, the grasses dry up and the trees shed their fruits—’and in the directing of the winds, there are signs for a people who reason.’Since these changes, which show the flow of time and the passing of life and Allah the Almighty's direct interventions over that time and place, express that in every change there is a movement toward the hereafter and represent resurrection after death through the way of comparison, the importance of reason and using reason beautifully is clearly expressed in these verses. (ELMALILI, 7/81, 82)

‘In the alternation of night and day...’Human sciences have developed, and knowledge regarding some universal events has increased and expanded. Today, people know that night and day are two events that occur as a result of the earth's rotation on its own axis in front of the sun once every twenty-four hours. But this knowledge does not take away from the extraordinariness of the event. Because the rotation of the earth is also a miracle in itself. This body's wandering in the air with this regular speed around its own axis, floating in the void of space without leaning on anything, is only possible with the divine power that holds and directs it. (S. KUTUB, 9/178)

‘In the life Allah gives to the earth after its death with the provision He has sent down from the sky...’By the concept of provision mentioned in this verse, the water descending from the sky may be meant. Indeed, the older generation of commentators understood it this way. However, the provision descending from the sky is more broad-based. For example, the rays descending to our world from the sky are no less effective on the vitalization of the soil than water. In fact, it is these rays that produce the waters by Allah's leave. Because it is the heat of the sun that ensures the evaporation of water from the sea. The evaporated waters condense after a while and fall to the ground as rain. They flow in springs and rivers, and the soil comes to life thanks to this water after its death. Water, heat, and light have been equally effective in the vitalization of the soil. (S. KUTUB, 9/178)

Water, composed of two hydrogens and one oxygen, is an indispensable and vital blessing for humans, animals, other living beings, and plants. If there were no water, humans and animals could not live and no plant would grow in the soil. This reality is expressed with the sentence ‘Allah gave life to the earth after its death, meaning its drying, with it, namely with the rain.’ If rains did not fall, underground waters would be exhausted; the soil would dry up and no living being could survive. (..) The formation and falling of rains show the existence, oneness, power, and blessings of Almighty Allah. (I. KARAGOZ, 7/106)

‘And in the directing/management of the winds’—By the dispersal of the winds, the winds that blow at different times, in various regions, at various heights with different characteristics and lead to the change of seasons are meant. It is quite striking that the winds blow constantly so that the creatures on earth can breathe and they cover the earth like a quilt, protecting people from celestial disasters. Furthermore, they are constantly in motion. Sometimes they are cold, sometimes hot, sometimes fast, and sometimes still. While sometimes they blow in the form of storms and tempests, sometimes they are dry and sometimes humid. Again, while sometimes they bring rain, sometimes they take the clouds away. Of course, the fact that the winds move differently in this way is not the work of a blind coincidence. On the contrary, they are tied to a law. Therefore, it is clearly understood that there is a possessor of wisdom who keeps the winds under control. That possessor of wisdom who has put these winds into an order directed toward a purpose with His supreme wisdom. (MAWDUDI, 5/301)

(6). ‘These’creation-related verses that attention is drawn to and the revealed verses that describe them—this surah—’are the verses of Allah.’They are the proofs that Allah has put forth and revealed to explain His power and will, His wisdom and judgments. ‘Then in what statement after Allah and His verses will they believe?’—that is, after not believing in Allah and His verses, in what statement will those faithless ones believe? None! That is, they will believe in nothing. (ELMALILI, 7/82)

‘These are the verses of Allah.’Just as these actual proofs manifesting in the universe are each a cosmic (kawni) sign of Allah, the Qur'anic verses revealed as the verbal statement of these are also the verses of Allah. The salvation and happiness of the world and the hereafter depend on believing in both groups of verses and living in the way they require. (O. CELIK, 4/503)

(7, 8). ‘Woe to every sinful liar!’Who hears the verses of Allah recited to him, then persists arrogantly as if he had not heard them. So give him tidings of a painful punishment.’When he learns anything of Our verses, he takes them in ridicule. For those there will be a humiliating punishment, and before them is Hell.’(....) There is a quite large difference between two types of people: The first listens to the verses of Allah with an open heart and reflects upon them. The fact that such a person has still not believed shows that his heart is not yet satisfied. Therefore, it is possible for his heart to be satisfied when he hears another verse at another time. However, the second has decided in advance not to believe and his heart is closed. (MAWDUDI, 5/301)

It is declared that such people will not believe for the following reasons: (1) (Verse 7) They are liars, they are slanders; their work is always to subvert the truths and they do not want to approach correctness and reality. (2) They are immersed in sin; their whole business is to be busy with evil. They do not accept any high moral rule thinking it will restrain them from their evil deeds. (3) (Verse 8) They are arrogant and conceited. Since they think they know everything themselves, they do not think about Allah's verses at all when they are recited to them. For this reason, there is no difference between their listening to the verses or not. (4) (Verse 9) They mock Allah's verses. For example, when they hear a verse of the Qur'an, they look for a wrong side in it and interpret the verse by taking it out of its context before and after, making it a subject of mockery. (O. CELIK, 4/505)

(9, 10). ‘When he learns anything of Our verses, he mocks them.’Nadr b. al-Harith used to mock these verses and oppose and object to them with Persian stories and fables. He would tell the people that these verses had no basis. Abu Jahl would also feed the people cream and dates and say, ‘Have at it, eat, this is the Zaqqum with which Muhammad threatens you,’ interpreting Zaqqum as cream and dates. (I. H. BURSEVI, 19/20)

One who mocks the Qur'an, any command or prohibition of the Qur'an, a judgment, or a piece of information it gives, becomes a disbeliever. Because mocking something is to belittle it and dislike it. One who belittles and dislikes the Qur'an and its judgments has denied the Qur'an. One who denies the Qur'an becomes a disbeliever. (I. KARAGOZ, 7/110)

‘Beyond them is Hell. What they earned’—wealth, children—’and the protectors/allies they took besides Allah’—idols, the partners they associated—’will not benefit them’against Allah's punishment; ‘for them there is a great punishment’in Hell. (S. HAWWA, 13/313)

The deeds they performed or the wealth they earned will not benefit them. If their deeds are constructive, they will go to waste and nothing will remain in their hands. Because these constructive deeds of theirs are not based on the foundation of faith. The wealth they earned will vanish and nothing they can benefit from will remain behind. The allies they took besides Allah—fake gods or helpers or soldiers or friends—will not be able to help them or mediate for their salvation. (S. KUTUB, 9/181)

45/12-21 EVERY COMMUNITY WILL BE RECOMPENSED ACCORDING TO WHAT IT DID

Translation

12- Allah is He who has subjected the sea to you that ships may sail upon it by His command and that you may seek of His bounty and perhaps you will be grateful.

13- And He has subjected to you whatever is in the heavens and whatever is in the earth—all from Him. Indeed, in that are signs for a people who give thought. [cf. 16/52]

14- (O My Messenger!) Say to those who have believed that they should forgive those who do not expect the days of Allah (the Day of Judgment) so that He may recompense a people for what they used to earn.

15- Whoever does a righteous deed—it is for himself; and whoever does evil—it is against himself. Then to your Lord you will be returned.

16- And We certainly gave the Children of Israel the Scripture and judgement and prophethood, and We provided them with good things and preferred them over the worlds (of their time).

17- And We gave them clear proofs of the matter (of religion). (O My Prophet!) And they did not differ except after knowledge had come to them—out of jealous animosity between themselves. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ.

18- (O My Prophet!) Then We put you on an ordained way (Shari'ah) of the matter [religion]; so follow it and do not follow the inclinations (whims) of those who do not know. [cf. 3/19; 42/13-21]

19- (O My Prophet!) Indeed, they will never avail you against Allah at all. And indeed, the wrongdoers are allies of one another; but Allah is the protector of the righteous (those who live according to His commands with sincerity).

20- This (Qur'an) is enlightenment for mankind and guidance and mercy for a people who are certain [in faith].

21- (O My Prophet!) Or do those who commit evils think We will make them like those who have believed and done righteous deeds—[make them] equal in their life and their death? Evil is that which they judge! [cf. 38/28; 59/20]

Commentary

(12). ‘Allah has subjected the sea to you.’One of these terrifying energy sources is the sea. Almighty Allah has placed this giant power at the service of man and opened before him some secrets regarding its structure and characteristics. Through one of these secrets, mankind built ships that float upon this daunting creature. Inside the ship, he glides through mountain-like waves without fear: ‘That ships may sail upon it by His command...’Because it is Allah who created the sea with these qualities. He created the raw material of the ship with this property. It is He who brought into existence air pressure, wind speed, and gravity. He created the other features that allow the ship to float. He showed all of this to man and prepared the opportunity for him to benefit from them. (..) ‘That you may seek of His bounty...’Such as products extracted from the sea, ornaments... Likewise, many other provisions and beauties utilized from the seas thanks to Allah's grace, such as trade, knowledge, experience, sports, and tourism. (S. KUTUB, 9/182)

‘That ships may move in it by His command.’That is, although it is for your benefit, He placed it at your service so that it moves by His command, not yours. (ELMALILI, 7/84)

‘And that you may seek of His bounty’—that you may manage and earn on land and sea through trade, diving, hunting, and other forms of research and gain. (ELMALILI, 7/84)

‘And perhaps you will be grateful.’That you may know these blessings belong to Him alone, recognize Him alone as the deity, and worship Him by acknowledging His commands and prohibitions, avoiding shirk (associating partners) and ingratitude. Gratitude is not only sensing the blessing and its joy but recognizing the Giver and exalting Him in return for His blessing. (ELMALILI, 7/84)

(13). ‘Whatever is in the heavens and whatever is in the earth’—meaning all the stars, planets, suns, satellites, the Moon, mountains, seas, rivers, and everything you benefit from—’He has subjected to you from Himself.’Ibn Kathir says: ‘That is, all of these are His grace, favor, and gift. They were given to you only by Him. He has no partner in this regard.’ Nasafi says: ‘That is, He gave all these things to you from His presence and placed them at your service.’ (S. HAWWA, 13/316)

‘Indeed, in that are signs for a people who give thought’—evidences pointing to Allah, His attributes, and His names. This is proof that people can only know such signs through thinking. (S. HAWWA, 13/316)

(14). ‘Say to those who have believed that they should forgive those who do not expect the days of Allah.’Ibn Kathir says: ‘This was in the early period of Islam. In those times, the command was given to endure the harassment of the pagans and the People of the Book, so that this attitude might warm them to Islam. Later, upon their persistence in stubbornness, Almighty Allah legislated Jihad and fighting for the believers.’ (S. HAWWA, 13/316, 317)

It is narrated that the verse was revealed when Umar (ra) wanted to seize someone who insulted him. The verse requests that personal conflict and fighting not be allowed at a time when permission for war was not given, and points to the fact that ‘days’ (judgment/victory) against enemies would come in the future. Therefore, it cannot be said that the verse contradicts the verses permitting Jihad. (H. DONDUREN, 2/788)

According to Abdullah b. Abbas, Ibn al-Sa'ib al-Kalbi, and Muqatil, the term ‘ayyamullah / the days of Allah’ in the verse refers to the ‘punishment of destruction’ that befell the predecessors. For when Almighty Allah describes the pagans as ‘those who do not expect the days of Allah,’ He meant that they do not fear the divine punishment that befell previous communities. (M. DEMIRCI, 3/109, from Razi, Qurtubi, Shawkani)

‘So that Allah may recompense every people for what they used to earn.’That is, if the believers forgive the disbelievers in worldly life, Allah, the Mighty and Sublime, will punish the disbelievers in the hereafter because of their evil deeds. (S. HAWWA, 13/317, from Ibn Kathir)

(15). ‘Whoever does a righteous deed—it is for himself; and whoever does evil—it is against himself.’The reward is in his favor, the punishment is against him. ‘Then to your Lord you will be returned.’He will give the recompense for your deeds. Ibn Kathir says: ‘That is, on the Day of Resurrection, you will be returned to Him and presented to Him along with your deeds, and He will recompense you for your deeds with their good and evil.’ (S. HAWWA, 13/317)

The sentence ‘..did an evil deed’ includes denial, shirk, and rebellion. If a person does not believe and rebels, he has acted against himself and condemned himself to Hell. ‘Whoever does an evil and sinful deed is only recompensed with the like of it.’ (I. KARAGOZ, 7/115, cf. 40/40)

(16). ‘And We certainly gave the Children of Israel the Scripture, judgement, and prophethood, provided them with good things and preferred them over the worlds.’The ‘Scripture’ given to the Children of Israel is the Torah. ‘Nubuwwah’ is prophethood; indeed, many prophets came from among them. ‘Judgement’ (Hukm) means knowledge of the book, comprehension, and foresight; the wisdom of acting according to the book; and the ability to judge in transactions. This also includes the meaning of judicial and administrative power. Allah chose the Children of Israel at that time to serve His religion and assigned them to convey the truth. Their superiority was according to their merit for this task and their fulfillment of it. However, after knowledge came to them, when they fell into disagreement solely due to envy, ambition, jealousy, and enmity among themselves, they became unable to carry this trust of religion. Consequently, they lost the ‘superiority’ entrusted to them. (O. CELIK, 4/507)

(17). ‘We gave them clear proofs regarding the religion’—verses and miracles. ‘But they did not differ except after knowledge had come to them out of jealous animosity between themselves’regarding the religion. That is, they fell into dispute only after the knowledge arrived that should have eliminated the differences between them. The only reason for this dispute and division is the enmity which is a result of the jealousy/transgression and envy that appeared among them; therefore, they fell into disagreement. (S. HAWWA, 13/318)

‘Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ.’That is, He will judge between them with His just decree on the Day of Resurrection. This expression also warns this Ummah against following the path they took. (S. HAWWA, 13/318)

(18). (O My Prophet!) ‘Then We put you on an ordained way (Shari'ah) of the matter [religion] (after the prophets sent to the Children of Israel).’Religion and Shari'ah did not come for the first time with Prophet Muhammad (as); Allah sent religions whose essence is the same but details are different through thousands of prophets who passed before. According to one interpretation, the essence that is the same is called ‘Din’ (even Islam), while the differing details in practical rulings, forms of worship, and social and legal regulations are called ‘Shari'ah.’ (QUR’AN WAY, 5/17)

The word ‘Shari'ah’ mentioned in the verse has the same meaning as the phrase ‘Sirat-i Mustaqim’ (the Straight Path) mentioned in Surah Al-Fatiha v. 6 and Surah Al-An'am v. 153. Commands and prohibitions, principles and judgments, halals and harams related to faith, worship, morality, and social life found in the Qur'an and the Sunnah of the Prophet—which is the explanation of the Qur'an—and in the verses and authentic hadiths are included in the concept of Shari'ah. (I. KARAGOZ, 7/119)

The word ‘Shari'ah’ does not express a certain part of Islam, but the whole of it. Specific acts of worship such as wudu, prayer, fasting, hajj, and zakat; social issues such as marriage, divorce, and inheritance; moral rules such as loyalty to promises and truthfulness; the pillars of faith, commands and prohibitions, halals and harams—in short, all the principles of the Qur'an—are the Shari'ah, the religious rules that Allah set for His servants. Therefore, ‘True Religion,’ ‘Islam,’ and ‘Shari'ah’ are not separate things; they are all names of the divine rules and the way of Allah. (I. KARAGOZ, 7/119)

‘So follow it and do not follow the inclinations of those who do not know (and do not want it)!’(This prohibition) is directed toward all believers in the person of the Prophet. By ‘inclinations’ (whims), the commands and prohibitions, rules, principles, and judgments that do not comply with the Qur'an and Sunnah are meant. By ‘those who do not know,’ the non-believers and non-Muslims, the pagans, disbelievers, and those who establish rulings contrary to the Qur'anic judgments and determine commands and prohibitions are meant. (I. KARAGOZ, 7/119, 120)

Those who have no knowledge of Allah's judgments or who do not comply with the requirements of knowledge run only after their own pleasures and whims. Whims and desires change from person to person. They lead to disagreement like the Children of Israel and lead to Allah's wrath. Shari'ah, however, gathers people and leads to His pleasure through Tawhid (belief in the oneness of Allah). Follow the Shari'ah and do not follow the sensual desires of the ignorant. (ELMALILI, 7/88, 89)

Almighty Allah commands: ‘Do not follow the whims of those who do not know the Shari'ah.’ Whim (hawa) is the greatest idol of those who do not accept Allah's divinity and Lordship. In another verse, those who do not rely on revelation and follow only their whims are described as being in misguidance (28/50). Both the Meccan pagans, those who idolize their whims and the intellect associated with them, and false ideologies have constantly tried to show the religion of Islam as worthless and unnecessary. (H. T. FEYIZLI, 1/499)

There is only one Shari'ah that deserves these attributes. Life orders other than it are desires and ambitions stemming from ignorance. A person of the cause must only follow the Shari'ah and set aside all desires and ambitions. One must definitely not deviate from Allah's Shari'ah to follow desires and ambitions even in the slightest matter. Because those whose desires and ambitions he might follow are so weak and powerless that they cannot provide any help to him against Allah, the Owner of the Shari'ah, nor can they defend him. The supporters of life systems stemming from whims and desires are a united front helping each other. They are in solidarity with each other against the Owner of the Shari'ah. For this reason, someone who adopts the Shari'ah should not show an inclination toward them hoping for the help of some, nor should he approach the whims and desires that bind them together with sympathy. (S. KUTUB, 9/186, 187)

(19). ‘Indeed, they will never avail you against Allah at all.’Should you follow them, they cannot save you in any way from the punishment and penalty that will come from Allah. ‘And indeed, the wrongdoers are allies of one another.’Therefore, only those who are wrongdoers follow them and become allies. ‘But Allah is the protector of the righteous.’He loves those who protect themselves from wrongdoing and injustice, and He helps them. Therefore, do not follow those ignorant ones and wrongdoers, but continue in Taqwa (fear of Allah) and be protected. (ELMALILI, 7/89)

‘They can never avert anything from you of the punishment that will come from Allah.’(This sentence) declares that following the desires of the disbelievers will cause divine punishment to come. The Prophet never followed the desires of the disbelievers and pagans. Therefore, the warning in the verse is directed toward the believers in the person of the Prophet. In this respect, believers must follow the commands and prohibitions, principles and judgments found in the Qur'an and Sunnah, and they must not take as a basis the principles, rules, and laws of the disbelievers that are not in accordance with the Qur'an and Sunnah. (I. KARAGOZ, 7/120)

(20). ‘This (Qur'an) is enlightenment for mankind and guidance and mercy for a people who are certain.’That is, this book and the Shari'ah it brings are a light for all humanity. It informs of the difference between truth and falsehood. However, only those who believe in the Truth can benefit from its light. (MAWDUDI, 5/306)

(21). ‘Or do those who commit evils think We will make them equal in their life and their death to those who have believed and done righteous deeds? Evil is that which they judge!’In the Noble Verse, the idea of treating those who do good and those who do evil as equal during life and in death is rejected. Because even while alive, their states were different from each other. For one group spent their lives fulfilling acts of obedience, while the other spent their lives committing evils. They are not equal in their deaths either. Because while the believers die being given tidings of mercy and honor, the others die in regret, hopeless of mercy. Those who believed and did righteous deeds possessed certainty (yaqin). The others lived and passed away with the restlessness of those who suffer punishment, doubt, and remain bewildered. (S. HAWWA, 13/322)

‘Did they think We would treat them the same as those who believe and do good deeds?’The Quraysh disbelievers used to say, ‘We are in a better position than the believers in the hereafter—if there is a hereafter.’ Finally, they said, ‘We are greater in wealth and children, and we are not to be punished’ (Saba, 34/35). For he who is noble in the world is also noble in the hereafter. It has been said that what is essentially intended here is the rejection (..) of the two groups being equal after death as they were in life. For the good and the bad are equal in life regarding provision and health. However, the situation will be different in death. (I. H. BURSEVI, 19/42, 43)

45/22-26 EVERYONE IS RECOMPENSED ACCORDING TO THEIR EARNINGS

Translation

22- Allah created the heavens and the earth in truth (with a purpose of wisdom). Thus, everyone will see the recompense for what they earned (in the world), and they will not be wronged.

23- (O My Prophet!) Have you seen him who has taken his desire and whim as his god, and Allah has sent him astray despite [his] knowledge (due to his choosing to be a slave to his whims over Allah), and has set a seal upon his hearing and his heart and put over his vision a veil? Now (tell me), who can guide him after Allah? (O disbelievers!) Will you not then be reminded? (You should think.) [cf. 25/43; 28/50]

24- (The Meccan pagans) said, ‘It is not but our worldly life; we die and we live, and nothing destroys us except time.’ (O My Prophet!) However, they have no knowledge of that; they are only (thus) assuming.

25- And when Our clear verses are recited to them, their only argument is to say, ‘Bring [back] our forefathers, if you should be truthful.’

26- (O My Prophet! Say to the pagans:) ‘Allah causes you to live, then He will cause you to die; then He will gather you for the Day of Resurrection, about which there is no doubt.’ But most of the people do not know. [cf. 2/28; 22/66; 30/27; 40/11]

Commentary

(22). ‘Allah created the heavens and the earth in truth.’He created them not with oppression, but upon truth and righteousness (justice), observing the justice and wisdom necessitated by the characteristics of each, both in relation to one another and to their Creator. This verse contains evidence for the previous ruling. For creating with truth necessitates justice, which means immediately taking the right of the oppressed from the oppressor, not treating the good and the bad as equal, and giving the reward of goodness to the good and the penalty of evil to the bad. If this matter does not occur in this world today, then it must occur in the hereafter tomorrow. Therefore, this meaning is clearly expressed by saying: ‘So that every soul may be recompensed for what it has earned’without their rights being violated—that is, giving good for good and evil for evil. Consequently, the future of those who do evil cannot be equal to the future of those who do good. While one receives punishment, the other will receive a reward. (ELMALILI, 7/90, 91)

(23). ‘Have you seen him who takes his own whim and desire as his god?’One who does not think of the Truth but makes whatever his pleasure wants his god, falling in love with his own enjoyment; ‘Allah has sent him astray upon a knowledge (..) and has set a seal over his hearing and his heart and has put a veil over his vision.’For whim and lust make the eye blind, the ear deaf, and the heart emotionless. Even if that person is a scholar, he becomes unable to hear the truth despite his knowledge. Indeed, many philosophers and religious scholars who are fond of worldly life have been like this. (ELMALILI, 7/91) (..) Such a person hears nothing that will benefit him regarding his religion, his world, or his hereafter. He does not listen to or understand anything through which he would find guidance. He sees no evidence that would illuminate his path. (S. HAWWA, 13/323)

‘After Allah’—after Allah has led him astray—’who can guide him? Will you not then take heed?’Will these reminders not have an effect on you? For the root of evil is following one's whims. All good, however, is in opposing one's whims. (S. HAWWA, 13/323)

The expression ‘taking one's whim and desire as a god’refers to a person doing everything his soul wants and acting without considering whether the deed he does is haram or halal in the sight of Allah. Such a person, even if Allah has commanded it, does not do that deed if his soul does not want it. If this person obeys others in the same way he obeys his soul, he would have taken them as gods as well. Even if this person says he does not take them as gods or objects of worship, or even if he does not make an idol of them and worship them, he has taken them as gods. For this unconditional submission is the actual proof of his taking them as gods. And this is clear shirk (associating partners with Allah). (MAWDUDI, 5/308)

One who makes his desire his god fulfills his desire regardless of halal-haram, good-bad, or sin-reward—whatever his soul wants. He accepts his desire like a religious command. One who does so is not a believer, but only a disbeliever. In the verse, three sanctions of Almighty Allah are informed for this person: (1) Allah leaves the disbeliever in misguidance because He knows his persistence in denial. (2) Allah seals the disbeliever's hearing and heart. (3) Allah puts a veil over the eyes of the disbelievers. (I. KARAGOZ, 7/125)

(24). ‘They said: '(Life) is nothing but our worldly life. We die and we live. Nothing destroys us except time.' However, they have no knowledge of that. They are only assuming.’They accepted that the passing of night and day was the factor in people's deaths, and they denied the angel of death and the taking of souls by Allah's leave. They attributed every event that occurred to time, to ‘dahr’ (aeon). In that regard, complaints about time are expressed in their poetry (in the literatures of the Arabs and other societies possessing this ignorant understanding). (S. HAWWA, 13/324)

The words ‘Nothing kills us but time’ is a statement spoken with the logic of Jahiliyyah (ignorance) by those who did not recognize Allah before Islam. This statement, heard and repeated at various times, is a product of materialist atheist minds who hold the ‘Dehriyye’ view. Their goal is to not recognize Allah and to live irresponsibly and aimlessly. Thus, their idolizing of their desires has pushed them into a void of ideas and an insolent expression toward Allah. [cf. 6/29-30; 10/7-8; 23/37-42; 36/12; 52/35-36; 67/2] (H. T. FEYIZLI, 1/500)

It is said that before Islam, a materialist thought called ‘dehriyye’ existed among the Jahiliyyah Arabs. The foundation of this thought was based on the denial of the belief in the hereafter. For according to the Jahiliyyah Arabs, life consisted only of the life in this world. That is, man lives in this world and dies. After that, other generations come, and they live for a certain period in the same way; ‘dahr’ (time) wears them out too and finally takes them away. Thus, everything ends at that point. Therefore, no life other than this world exists for man. The agent of destruction, death, and annihilation here is time. (M. DEMIRCI, 3/115)

(25). ‘When Our clear verses are recited to them, their only argument is to say: 'Bring [back] our forefathers, if you should be truthful.'‘It is not possible to know the metaphysical realm with the means of knowledge given to humans; resurrection after death and the hereafter are included in this realm. The claims of the deniers on this subject consist only of making guesses on a matter they do not know and cannot know. For this reason, they resort to illogical propositions and make impossible demands. The proposal to ‘bring back our forefathers’ is of this kind; because the claim of the religion is not to bring them back [to this world], but to resurrect and gather them in the other world, and this will happen. Bringing back those who have gone in this world is not in accordance with the divine program. (QUR’AN WAY, 5/20)

(26). ‘Say: 'Allah gives you life, then causes you to die, then He will gather you for the Day of Resurrection. There is no doubt about it.'‘He who is capable of doing all this is certainly capable of bringing your forefathers as well. It must be accepted primarily that He who has the power to create you from the beginning is capable of creating you again. However, His Sunnah (way) is in the form of gathering you together on the Day of Resurrection; He does not have a Sunnah in the form of giving you life again in the world. (S. HAWWA, 13/325)

‘But most of the people do not know.’They do not know that Almighty Allah is capable of resurrecting after death. Because they turn away from reflecting on the evidences. After that, they deny resurrection after death and see it as remote for corpses to find life and rise from their graves. (S. HAWWA, 13/325)

45/27-37 ON THAT DAY YOU WILL SEE EVERY NATION KNEELING

Translation

27- Sovereignty of the heavens and the earth belongs to Allah. And the Day the Hour has established—at that time those who followed falsehood (the disbelievers) will lose.

28- (O My Messenger!) And you will see every nation kneeling (or gathered). Every nation will be called to its record (to receive its book of deeds, and it will be said to them:) ‘Today you will be recompensed for what you used to do (in the world).’

29- ‘This, Our record, speaks about you in truth. Indeed, We were having transcribed (by the angels) whatever you used to do.’ [cf. 17/14; 18/49; 75/13-15]

30- As for those who believed and did righteous deeds, their Lord will admit them into His mercy. That is the manifest success (and happiness) itself.

31- But as for those who disbelieved: ‘Were not My verses recited to you, but you were arrogant and became a sinful people (turning away)?’ (it will be said.)

32- (O disbelievers!) And when it was said, ‘Indeed, the promise of Allah is truth and the Hour [there is] no doubt about it,’ you said, ‘We do not know what is the Hour. We assume [it] only a matter of hypothesis/conjecture, and we are not convinced.’

33- And the evil consequences of what they did will appear to them, and they will be enveloped (and destroyed) by what they used to ridicule.

34- (To the disbelievers in the hereafter) it will be said, ‘This day We will forget you just as you forgot the meeting of this Day of yours, and your refuge is the Fire, and for you there are no helpers.’

35- (O disbelievers!) ‘That is because you took the verses of Allah in ridicule and worldly life deluded you.’ (O My Prophet!) So that Day they will not be taken out of it, nor will they be asked to appease Allah (through repentance and obedience).

36- So to Allah belongs all praise—Lord of the heavens and Lord of the earth, Lord of the worlds.

37- And to Him belongs [all] majesty/greatness within the heavens and the earth, and He is the Exalted in Might, the Wise.

Commentary

(27). ‘Sovereignty of the heavens and the earth belongs to Allah.’That is, He who owns these is capable of everything. He is the absolute sovereign of all things. Therefore, the existence of the Day of Judgment is also inevitable. ‘The Day the Hour has established, at that time those who followed falsehood’—those who denied Allah, the clear verses He revealed to His prophets, and rejected the manifest evidences—’will be in loss.’(S. HAWWA, 13/326)

(28). ‘(O My Messenger!) You will see every nation kneeling. Every nation will be called to its record: 'Today you will be recompensed for what you used to do.'‘That is, there will be such a majestic and terrifying scene in the square of Mahshar (gathering) that even the most severely arrogant ones will remain in helplessness, kneeling out of fear. (MAWDUDI, 5/311)

Ibn Kathir says: ‘It is said that this situation will occur at the time when Hell is brought forth. Once Hell boils and surges even once, there will remain no one who does not fall to their knees.’ (S. HAWWA, 13/326)

Hadith: Ibn Abi Hatim records the chain of narration reporting that the Messenger of Allah (pbuh) said: ‘I see you as if you are kneeling on your knees on the hill beyond Hell.’ (S. HAWWA, 13/333)

(29). ‘This, Our record, speaks about you in truth. Indeed, We were having transcribed whatever you used to do.’In the expression ‘We were writing/transcribing what you did,’ the verb ‘writing’ does not necessarily mean writing on paper with a pen. Because different methods can be used to record the behavior of people. Even in this world, mankind has developed various methods for recording behavior. Despite this, we cannot say that even more different methods will not be invented. Therefore, who knows how Allah the Almighty will record people's secret and open behaviors, words and deeds, wishes, desires, and thoughts? And again, how will every person, every group, and every nation find their books of deeds before them? (MAWDUDI, 5/311)

(30). ‘As for those who believed and did righteous deeds, their Lord will admit them into His mercy’—namely, into His paradise. Those who believe with their hearts and perform righteous deeds that are pure and in accordance with the Shari'ah with their limbs earn this right. ‘This is the manifest success.’(S. HAWWA, 13/326)

(31). ‘But as for those who disbelieved;’it will be said to them: ‘Were not My verses recited to you’while you were in the world; ‘but you were arrogant’by refusing to accept faith ‘and became a sinful’disbelieving ‘people, did you not?’(S. HAWWA, 13/326) (..) That is, it was your arrogance that prevented you from accepting Allah's verses. For you made submitting to Him a matter of pride. (MAWDUDI, 5/311)

(32). When it was said to you while you were in the world that ‘the promise of Allah’regarding the recompense of deeds ‘is undoubtedly truth and the Day of Judgment is beyond doubt, you said: 'We do not know what is the Hour.'‘That is, we do not recognize anything called the Resurrection; ‘we only have some conjectures.’Meaning, we accept its occurrence only as a weak delusion. ‘We are not certain.’We do not have definitive knowledge on this matter. (S. HAWWA, 13/326)

(33). ‘To them’—to these disbelievers—’the evils of what they did’—the ugliness or the punishment for their evil deeds—’became manifest’and appeared; ‘and what they used to ridicule’—punishment and penalty—’enveloped them’and befell them. That is, as a response to their mocking, the penalty and punishment they ridiculed enveloped them or happened upon them. (S. HAWWA, 13/326)

(34). ‘(To the disbelievers in the hereafter) it will be said: 'Just as you forgot the meeting of this Day of yours, today We will forget you; your refuge is the Fire, and for you there are no helpers.'‘The words ‘Today We forget you’ are not meant in their literal sense, but metaphorically to mean ‘We leave you here to continuous punishment as if you were forgotten.’ (QUR’AN WAY, 5/23)

Hadith: According to what our Prophet (pbuh) informed, on the Day of Resurrection, Allah the Almighty will ask some of His servants: ‘Did My favors not reach you? Did I not bring you to important positions? Did I not make you a homeowner? Did I not place such and such under your command? Did I not make you a leader?’ He will say: ‘Yes, O Lord, You gave all these to me.’ When Allah the Almighty asks: ‘Well, did you never think you would come to this presence of Mine?’ that servant will say: ‘No, I did not think so.’ Then the Almighty will say: ‘Just as you forgot Me, now I forget you.’ (O. CELIK, 4/513, from Muslim, Zuhd 16)

(35). ‘That is because you took the verses of Allah in ridicule and worldly life deluded you.’ it is said. So that Day they will not be taken out of it, nor will they be asked to appease Allah (through repentance and obedience).’ Ibn Kathir says: ‘That is, they will not be asked to make their Lord pleased; on the contrary, they will be punished without account and without the question of seeking pleasure. Just as a group of believers will enter paradise without punishment or account.’ (S. HAWWA, 13/327)

(36). ‘All praise is for Allah, Lord of the heavens, Lord of the worlds.’Nasafi says: ‘That is, praise your Lord who is also your Lord, the Lord of the heavens, the earth, and all worlds—that is, everything. For such a Lordship that encompasses everyone and everything requires that everyone under the command of this Lordship offer praise and commendation to Him.’ (S. HAWWA, 13/327, 328)

(37). ‘To Him alone belongs majesty’—greatness, power, kingdom, and honor—’in the heavens and the earth.’For their traces are manifest in the heavens and the earth. ‘He is the Exalted in Might’—He is never defeated—’the Wise.’He is the possessor of wisdom in every judgment and decree. Therefore, praise Him. Because praise belongs to Him. Obey Him, because He is victorious over all things. There are supreme wisdoms in His every action. (I. H. BURSEVI, 19/78)

Nasafi says regarding this Noble Verse: ‘That is, declare His greatness (takbir), exalt Him. For the effects of His greatness and majesty are clearly evident in the heavens and the earth.’ (S. HAWWA, 13/328)

Hadith Qudsi: Allah the Almighty says: ‘Majesty and power are my garment, and greatness is my attire. Whoever acts as if one of these belongs to himself, I shall punish him.’ (O. CELIK, 4/513, from Muslim, Birr 136; Abu Dawud, Libas 25)