CHAPTER 67: AL-MULK (THE DOMINION)

It was revealed in the Mecca period. It consists of 30 verses. It takes its name from the mention of "Mulk" (Dominion) and sovereignty at the beginning, which arises from Allah's creation and governance of the universe. (H. T. FEYIZLI, Page 560)

Whenever our Prophet (pbuh) got into bed to sleep every night, he would not go to sleep without reading Surah Tabaraka [Al-Mulk] and Surah As-Sajdah. (From Tirmidhi Sevabu’l Kur’an 9; Darimi Fezâilü’l Kur’an 19; I. H. BURSEVI, 22/76)

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

67/1-5 THE ONE WHO CREATED THE SEVEN HEAVENS IN HARMONY

Translation

1- Blessed is He in whose hand is the dominion, and He is over all things competent.

2- [He] who created death and life to test you [as to] which of you is best in deed—and He is the Exalted in Might, the Forgiving.

3- [And] who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky]; do you see any breaks?

4- Then return [your] vision twice again. [Your] vision will return to you humbled while it is fatigued.

5- And We have certainly beautified the nearest heaven with lamps and have made them objects to be thrown at the devils and have prepared for them the punishment of the Blaze.

Commentary

(1) ‘Blessed is He in whose hand is the dominion (Allah, whose blessing is continuous and whose goodness is abundant).’ The disposal and sovereignty of the earth and the heavens, the entire universe, this world and the hereafter; the power of creating and destroying, seizing and managing, fulfilling His command and executing His judgment; His kindness and compulsion, punishment and honor, benevolence and giving of blessings—all are in His hand of power. Everything occurs by His command, will, judgment, and power. (ELMALILI, 8/177, 178)

‘And He is over all things competent.’ Nothing can render Him incapable, nothing escapes His sight, nothing precedes His will, and nothing limits His desire. He creates whatever He wills. He does what He pleases. He possesses the power to do what He wills and the authority to fulfill His command. His will knows no restriction or boundary. (S. KUTUB, 10/85)

(2) ‘He who created death and life to test you [as to] which of you is best in deed. He is the Exalted in Might, the Forgiving.’ Death is the transition of the soul, departing from the body, from one state to another—from the life of this world to the life of the barzakh (isthmus). One who dies does not become non-existent by cutting off all connection with existence; they go to another realm, the realm of barzakh. Therefore, death is not complete non-existence. Death is an agony for the disbelievers, but for the believers, it is a journey toward blessing, being saved from all pain and hardship. (I. KARAGOZ,8/132)

This short sentence points to many truths: (1) First, death and life are from Allah. No one can give life to another, nor can they bring death. (2) Second, the creation of man, who is given the power to do good and evil, is not without purpose; rather, Allah created him for the purpose of testing. This life is a trial period for man, and death signifies the end of this period. (3) Third, the reason the Creator gives this period (opportunity) to man is so that it may be proven in practice in the world whether he is good or bad. (4) Fourth, the authority to determine which behavior is good and which is bad belongs only to the Creator; one must know which deeds are acceptable in the sight of the One conducting the test. (5) Fifth, according to the natural outcome of this test, everyone will certainly see the recompense (punishment and reward) for their behavior. For without this recompense, this test would have no meaning. (MAWDUDI, 6/376, 377)

According to Abdullah b. Abbas, death represents this world, and life represents the hereafter. Since the world precedes the hereafter, there is no contradiction in death being mentioned first and life second. (From Begavi, Razi, Kurtubi; M. DEMIRCI, 3/388)

The Best Deed: This means every kind of good and beneficial work performed for the purpose of gaining Allah's pleasure, staying away from hypocrisy, arrogance, and the desire to be seen or heard, and acting with extreme sensitivity regarding the forbidden (haram). Attaining this quality is only possible, above all, by disciplining one's soul, saving oneself from the dominion of Satan, and overcoming the animalistic forces within to rise to the potential of angelic forces. (M. DEMIRCI, 3/392)

A Muslim who knows he came to the world for a test always fears the Day of Account. He knows he will give an account of everything from a needle to a thread between the age of puberty and death. Thus, he organizes his daily life not according to his own desires and whims, but according to Allah's commands and prohibitions under the leadership of the Messenger, striving to do the best of deeds. (H. T. FEYIZLI, 1/561)

Hadith: ‘Frequently remember death, which cuts off appetites.’ (Ibn Majah, Zuhd 30; I. KARAGOZ,8/136)

(3) ‘He who created seven heavens in harmony with one another. You see no inconsistency or disorder in the creation of the Most Merciful.’ Ibn Kesir says: "On the contrary, there is order in this creation. There is no inconsistency, contradiction, opposition, deficiency, fault, or imbalance. 'Look again!' Turn to the sky so that you may understand by seeing the truth of these reported facts with your own eyes, and no doubt remains in you." Ibn Kesir says: "That is, look at the sky and think deeply! Can you see any fault, any inconsistency, or any crack?" ‘Can you see any flaw/crack/fault?’ Qatadah says: This means, "O son of Adam, can you see any inconsistency?" (S. HAWWA, 15/233)

It is not possible to determine with certainty the meaning of the seven heavens pointed out by the verse based on astronomical theories. This is because these theories are always open to change or correction as observation and discovery tools develop. Therefore, it is not correct to attempt to interpret the meaning of the verse with such discoveries that are always subject to change. For now, it is sufficient for us to know that there are seven heavens and that they consist of layers with different dimensions. (S. KUTUB, 10/87)

(4) ‘Then return [your] vision twice again. That vision will return to you tired and empty-handed (unable to find the fault it sought); it has become exhausted.’ That is, look many times and pay attention to all its details—will you be able to find any inconsistency or fault? (S. HAWWA, 15/233)

(5) ‘And certainly We have beautified the nearest heaven with lamps.’ The heaven nearest to the earth is the sky whose stars and planets we can see with the naked eye. Beyond that can only be seen with the help of telescopes and similar instruments. What lies even further cannot be seen even with instruments. Information obtained today suggests that space is extremely vast. So much so that stars are mentioned whose light has not yet reached us, despite having been created billions of years ago and traveling at a speed of three hundred thousand kilometers per second. Approximately two hundred billion galaxies are mentioned, and in each galaxy, again approximately one hundred and fifty to two hundred billion stars. In a single word, these are a unique manifestation of divine power that freezes the mind, leaves hearts in awe, and is impossible to explain. (O. CELIK, 5/188)

‘And We made them objects to be thrown at the devils (and their likes in the form of meteors) and prepared for them the punishment of the Blaze.’ As for the stars being made into projectiles for devils, this situation informs that soothsaying, to which the Arabs gave great importance, has no basis and is entirely based on lies. For it reports that the devils with whom the soothsayers are in contact have no opportunity to receive any information regarding the unseen (ghayb) from the angels. (O. CELIK, 5/188)

In Surah As-Saffat, it is reported that the devils who attempt to eavesdrop on the "Exalted Assembly" (al-Mala' al-A'la) will be expelled and driven away; however, if one of the devils snatches a word, he will be pursued by a piercing flame (cf. 37/6-10). As the devils try to penetrate the heaven to obtain some "knowledge of the unseen," they are driven away with celestial tools. Some have said that these are the flickering "shihabs" (meteors) (cf. 15/18; 37/6-10; 72/8, 9). According to a narration from Ibn Abbas, the jinn would overhear the secrets of heaven and add ten lies to one truth. What they heard would be true, but what they added themselves was false. (H. DONDUREN, 2/919)

67/6-11 HELL ALMOST BURSTS WITH FURY!

Translation

6- And for those who disbelieved in their Lord is the punishment of Hell, and wretched is the destination.

7- When they are thrown into it, they hear from it a [dreadful] inhaling while it boils up.

8- It almost bursts with fury. Every time a company is thrown into it, its keepers ask them, "Did there not come to you a warner?"

9- They will say, "Yes, a warner had come to us, but we denied and said, 'Allah has not sent down anything. You are not but in great error.'"

10- And they will say, "If only we had been listening or reasoning, we would not be among the companions of the Blaze."

11- And they will admit their sin, so [describe them as] far removed are the companions of the Blaze.

Commentary

(6) ‘And for those who disbelieved in their Lord is the punishment of Hell. And wretched is the destination!’ What a bad hereafter, what an ugly place of exchange, and what a bitter end. (ELMALILI, 8/221)

The badness of this, the severity and horror of that hellish punishment, the multitude of those thrown into it, the cause and nature of their disbelief, their coming to their senses when they see the punishment, and their confessions of their crimes and the rights they earned are declared and depicted as follows: (ELMALILI, 8/221)

(7, 8) (1) First, ‘When they are thrown in there, they hear the roar it makes while boiling.’ This is a terrifying hissing and roaring expressing the greed to swallow, or according to the verse ‘There will be for them therein (very tragic) sighing and wailing’ (Hud 11/106), it is the painful sounds of mourning from those inside. (..) (2) Second, ‘it is boiling in that state.’ Nesefi says: "Since Hell boils violently along with those inside it, it is spoken of by way of metaphor (isti'ara) as if it feels hatred and anger toward them." (S. HAWWA, 15/234)

(3) Third, ‘due to rage, from the intensity of its anger and fury, it comes almost to the point of bursting.’ It is that mad, that intense. (ELMALILI, 8/221)

(4) Fourth, ‘every time a troop is thrown into it,’ meaning those thrown into it are thrown group by group, company by company. Each time a group is thrown, ‘its guardians to them’—as described in the verse from the previous surah, "Over it are angels, large-bodied, harsh-natured, who do not disobey Allah in what He has commanded them and do what they are commanded" (Tahrim 66/6)—its wardens, the Zebani angels, rebuke them harshly and ask insultingly: ‘Did a warner not come to you?’ Did not a prophet, a frightening messenger, or a proof come to report this horror and warn you, so that you ended up here? (ELMALILI, 8/222)

(9) ‘(The disbelievers) will say: 'Yes, a warner indeed came to us.'‘ This is a confession by them of Allah's justice and an admission that Allah did not leave them with any excuse they could put forward, by sending prophets and informing/warning them of this situation they have fallen into. (S. HAWWA, 15/234)

(..) ‘But we’ denied them ‘and said: Allah has not sent down anything.’ We said, "O Prophets, Allah has not sent down the promises, threats, and similar things you put forward. You are undoubtedly in a great error." (S. HAWWA, 15/234, 235) The ‘dalal: error/straying’ intended here is their straying in the world or the destruction that is its result. (ELMALILI, 8/224)

(10) ‘And they will say: 'If only we had been listening (to the prophets) or reasoning, we would not be among the companions of the Blaze!'‘ (...) In order to benefit from a message, the first condition is to listen and approach with good intentions. Thinking about it to understand whether it is true or not is the second stage. In this regard, it is impossible for a person to find the right and true path with mere reason, without the teaching brought by the Prophet (pbuh). (MAWDUDI, 6/379)

‘Thus they admit their sin’—their being disbelievers by denying the prophets. ‘Away with the companions of the blazing Hell!’ May they be far from Allah's pleasure and His favors. Whether they admit it or deny it, it will not benefit them. (S. HAWWA, 15/235)

67/12-14 DOES THE ONE WHO CREATED NOT KNOW?

Translation

12- Indeed, those who fear their Lord unseen will have forgiveness and great reward.

13- And conceal your speech or proclaim it; indeed, He is Knowing of that within the breasts.

14- Does He who created not know, while He is the Subtle, the Acquainted?

Commentary

(12) ‘Indeed, those who fear their Lord unseen!’ The concept of the unseen (ghayb) pointed out here covers the believers' fear of their Lord whom they do not see with their eyes, as well as their fearing and supplicating to their Lord secretly, away from eyes. Both of these are expressions of a great meaning, a pure feeling, and an enlightened consciousness. (S. KUTUB, 10/93)

‘For them is forgiveness and a great reward.’ This reward will be a great recompense in the hereafter as a favor from Allah the Almighty. At the same time, it will be an honor from Allah that will make them forget the severe pains they endured in the world. (I. H. BURSEVI, 22/41)

Hadith: As established in Bukhari and Muslim: "The Messenger of Allah said: ‘On a day when there is no shade, Almighty Allah will shade seven people under His own shade.’ Among these seven, he included a person who said, ‘I fear Allah,’ when a beautiful woman of high standing called him to herself, and a person who gave charity so secretly that his left hand did not know what his right hand gave." (S. HAWWA, 15/250)

(13) ‘Your speech,’ meaning the words you say—good or bad—or your beliefs and views, ‘whether you keep it as a secret,’ conceal it, ‘or proclaim it,’ shout it out, it is the same to Him. He knows it all and settles the account accordingly. Therefore, it is necessary to maintain complete respect for Him in secret and in public. O responsible ones! O all those afflicted—respectful or disrespectful, listening or not listening, thinking or not thinking—who have been thrown into the field of trial between death and life! ‘Because He, your Lord, knows the essence of all chests;’ He knows the entire reality of souls and hearts, inside and out, including all the secrets that they themselves are not aware of in their own realities, in all their aspects. (ELMALILI, 8/227)

(14) ‘Does He who created not know (at all)?’ How could Allah, who is the Creator (Khaliq), not know the creature He created? Perhaps the creature might be unaware of its Creator, but certainly the Creator cannot be unaware of it. So much so that He knows even its every atom. "That Allah is aware even of the tiny cells circulating in your veins. Because you take every breath with His permission. Every organ in your body functions according to the rules He has set. Consequently, nothing of yours can remain hidden from Him." (MAWDUDI, 6/381)

67/15-18 IT IS HE WHO SUBJECTED THE EARTH TO YOU

Translation

15- It is He who made the earth tame for you—so walk among its slopes and eat of His provision—and to Him is the resurrection.

16- Do you feel secure that He who is [holding authority] in the heaven would not cause the earth to swallow you and suddenly it would sway?

17- Or do you feel secure that He who is in the heaven would not send against you a storm of stones? Then you would know how [terrible] was My warning.

18- And already had those before them denied, and how [terrible] was My reproach.

Commentary

(15) ‘It is He who made the earth tame for you.’ That is, He is the one who created it in a tame and prepared way—soft, easy to use, suitable for human benefit, and appropriate for finding comfort in. (..) ‘So walk among its slopes,’ meaning, for the sake of inference and seeking provision, walk in its four corners, its mountains, and its paths. Ibn Kesir says: "That is, travel to whichever side of it you wish. Go back and forth to every region and every side of it to seek various ways of earning and to engage in trade." This is one of the manifestations of Allah subjecting the earth to man and putting it at his service. (S. HAWWA, 15/239)

The phrase "created for you" expresses that benefiting from everything on earth is permissible (7/31, 32). Those that are forbidden are reported separately (5/3). Humans can benefit from stones, soil, minerals, water, trees, animals, and plants. (I. KARAGOZ,8/147)

Almighty Allah created not only the things on earth but all created beings outside of humans—whether accessible or not yet accessed, seen or unseen—with the quality of being under man's dominion and use, so that he may obtain great benefits for his happiness in the life of this world and the hereafter. Everything on earth—soil, trees, plants, water, animals—has been subjected to humans (36/72). (I. KARAGOZ,8/148)

In the expression ‘Menakib: Slopes/Shoulders,’ there is an encouragement for the study of the earth in a geographical sense, the investigation of its opportunities, and the identification and revelation of underground riches. However, these blessings were not presented to you just for the sake of it. This is a requirement of the test. For one day you will depart from these blessings, appear before the presence of Almighty Allah, and give an account of them. (O. CELIK, 5/192)

‘Eat and drink from Allah's provision.’ This expresses that it is lawful (halal) to eat and drink the things on earth that are not reported as forbidden (haram) in the verses and authentic hadiths. The command is for "ibaha" (permissibility). However, it is obligatory (fard) to eat and drink enough to sustain life healthily without dying. Provision (rizq) is everything we eat, drink, and benefit from. (I. KARAGOZ,8/148)

‘The resurrection is only to Him.’ This indicates that when the Day of Judgment occurs, the dead will be resurrected, gathered at the place of Mahshar, and called to account. (I. KARAGOZ,8/148)

(16) ‘Do you feel secure that those (angels) in the heaven (by Allah's permission) would not cause the earth to swallow you? Then you would see that it (the earth) is swaying.’ Although the term "in the heaven" in the verses refers to Allah Almighty, this is a metaphorical expression. This expression emphasizes His loftiness and the infinity of His power. Allah is lofty in the absolute sense; He is infinite and limitless. While those restricted by time and space are limited, Allah the Almighty is pure and far from these limitations. One must fear Allah, who possesses such limitless strength and power. For if He wills, He can cause us to sink into the ground at any moment, just as He caused Korah to sink into the ground with all his property and sovereignty. If He wills, He can send a hurricane raining stones upon us, just as He sent one upon the People of Lot. These are the calamities that befell those who denied before. (O. CELIK, 5/193)

(17) ‘Or do you feel secure that those (angels) in the heaven would not send a storm of stones (by Our permission) upon you? (Then) you will know how My warning was!’ The survival and safety of the earth depend on Allah's grace. For you do not live in the world by your own power. Every second of your life is in Allah's hand, and He keeps you alive. If He wills, He brings an earthquake with a single sign, and while the earth was a mother's lap for you, it suddenly becomes your grave. Again, if a flood occurs, the places where you live will be destroyed. (MAWDUDI, 6/383)

(18) ‘(O Messenger!) Certainly those before them also denied. But (they saw) how My rejection was!’ How was My rejection of their situation and My punishment of their attitudes? Truly, this punishment was great, severe, and painful. Then, how can these people see themselves in security regarding the fact that He will punish them in return for their disbelief? (S. HAWWA, 15/241)

67/19-22 WHAT IF ALLAH WERE TO WITHHOLD THE PROVISION HE GIVES YOU

Translation

19- Have they not seen the birds above them, spreading their wings and folding them in? None holds them up except the Most Merciful. Indeed, He is of all things Seeing.

20- Or who is it that could be an army for you to aid you other than the Most Merciful? The disbelievers are not but in delusion.

21- Or who is it that could provide for you if He withheld His provision? But they have persisted in insolence and aversion.

22- Then is one who walks fallen on his face better guided or one who walks erect on a straight path?

Commentary

(19) ‘Have the disbelievers not seen the birds above them spreading and folding their wings? None holds them (in the air) except the Most Merciful.’ By pointing to the flying ability of birds, which is another work of Almighty Allah, another sign of Allah's power is displayed. Despite gravity, birds flapping their wings and gliding in the sky is one of the wonderful events that show Allah's art and power, whose importance we miss because we see it every day. It is Allah who gave birds this ability. The use of the name Rahman (the Most Merciful) here, reflecting Allah's mercy, implies that He treats creation with mercy and that the order of existence is a reflection of His mercy. (QUR’AN WAY, 5/422, 423)

‘Indeed, He is the Seer of all things.’ That is, not only birds but everything in the universe is under Allah's control, and He created the cause of everything. It is Allah who creates the things necessary to meet the needs of all creatures. (MAWDUDI, 6/383)

(20) ‘Or who is this army of yours that will help you (and save you from His punishment) other than the Most Merciful?’ Nesefi says: "That is, who is there besides Allah who can be shown as a helper to you?" Since the answer to such a question is negative, Almighty Allah says: ‘The disbelievers are only in delusion.’ They are in delusion when they feel secure from Allah's punishment, or when they trust in someone else, or when they deny Him, or when they worship someone else. (S. HAWWA, 15/242)

(21) ‘Or who is it that could provide for you if He withheld (cut off) His provision?’ That is, "Who is there besides Allah—who is alone and has no partner—who gives, withholds, creates, provides, and helps?" (From Ibn Kesir). Even though they know this, they worship others. In these expressions, their falling into disbelief is rejected and they are asked to believe. (S. HAWWA, 15/242)

‘No, they persist in insolence and aversion (fleeing from truths).’ Ibn Kesir says: "That is, they continued by being stubborn and arrogant in their insolence, slanders, and deviations. They turned their backs and fled away from the truth. They neither listen to it nor follow it." (S. HAWWA, 15/242)

(22) ‘Is one who walks fallen on his face (the disbeliever) better guided, or one who walks straight/upright on a straight path?’ Ibn Kesir says: "This is an example given by Almighty Allah regarding the believer and the disbeliever. The example of the state the disbeliever is in is like the state of someone bending over and falling on their face. That is, it is like the state of someone who does not know where they are going or what to follow, but on the contrary, has lost their way. Is such a person more rightly guided, or one who walks straight and upright on the right path? (...) This is their example in the world. They will be like this in the hereafter as well. The believer will be resurrected to walk upright on the straight path, and this path will lead him to the vast Paradise. The disbeliever will be resurrected to walk on his face toward the fire of Hell." (S. HAWWA, 15/242, 243)

67/23-26 IT IS HE WHO MULTIPLIED AND DISPERSED YOU THROUGHOUT THE EARTH

Translation

23- Say, "It is He who has produced you and made for you hearing and vision and hearts; little are you grateful."

24- Say, "It is He who has multiplied you throughout the earth, and to Him you will be gathered."

25- And they say, "When is this promise, if you should be truthful?"

26- Say, "The knowledge is only with Allah, and I am only a clear warner."

Commentary

(23) ‘(O Messenger!) Say: 'It is He who created you and gave you hearing, vision, and hearts.'‘ Nesefi points to the fact that hearing, vision, and hearts are specifically mentioned because they are the tools for acquiring knowledge. ‘How little you give thanks!’ You give very little thanks for these blessings. For you associate partners with Allah and do not worship Him with sincerity (ikhlas). Ibn Kesir says: "That is, you use these powers, which Almighty Allah has bestowed upon you as blessings, very little in obedience to Allah, in fulfilling His commands, and in abandoning His prohibitions." (S. HAWWA, 15/245)

Among the duties of the eyes (...) are to look with the eye of mercy at the Mushafs (copies of the Quran), books of religion, the sanctuaries of the believers, and the paths followed by Muslims; to look at the faces of scholars, righteous people, the poor, and the needy; to look at the favors shown by the muhsins (doers of good) to the created; to look at the gazes of the people of certainty (yaqin) and the masters of longing, pleasure, and compassion; and to turn the eye toward other things that are good. (I. H. BURSEVI, 22/66)

Among the duties of the af'idah, that is, the hearts, are to think upon Allah's majesty, perfection, beauty, and benevolence; to fear Him and hope in Him; to love Him and long to meet Him; to love His prophets and saintly servants (wali); to feel aversion toward His enemies; to reflect upon issues and proofs; to give importance to the needs of family members and to do other similar beneficial things. (I. H. BURSEVI, 22/67)

(24) ‘Say: 'It is He who created and dispersed you throughout the earth.'‘ According to Nesefi's explanation, He is the one who created you; and according to Ibn Kesir's explanation, He is the one who created you and spread you to all four corners of the earth, despite the differences in your languages and colors, and despite the differences in your shapes, appearances, and forms. ‘And’ in order to be called to account and to see the recompense of your deeds, ‘you will be gathered into His presence.’ Ibn Kesir says: "That is, you will be gathered after being scattered and broken apart. Just as He dispersed you, He will gather you and bring you into existence again just as He created you the first time." (S. HAWWA, 15/245)

(25) As a result of their extreme stubbornness and arrogance, or as the continuation of the verse indicates, for the sake of mockery, they say: ‘If you are truthful (tell us), when will this threat,’ this promised gathering at the place of Mahshar, ‘be realized?’ The gathering promised here is the gathering specified by the expression "you will be gathered into His presence." (I. H. BURSEVI, 22/68) Ibn Kesir says: "That is, when will this gathering, which you informed us of after being scattered and broken apart, take place?" (S. HAWWA, 15/246)

(26) ‘Say: 'The knowledge is only with Allah.'‘ Ibn Kesir says: "That is, no one other than Almighty Allah knows exactly when this will be. However, He has commanded me to inform you that this will inevitably occur; so you should beware of it." ‘And I am only a clear warner.’ Nesefi says: "I am explaining the legal rulings (shar'i) to you." Ibn Kesir says: "That is, my duty consists only of conveying the message (tabligh), and I have fulfilled this toward you." (S. HAWWA, 15/246)

67/27-30 WHO CAN BRING YOU FLOWING WATER?

Translation

27- But when they see it approaching, the faces of those who disbelieve will turn distressed, and it will be said, "This is that which you used to call for."

28- Say, [O Muhammad], "Have you considered: whether Allah should cause my destruction and those with me or have mercy upon us, who can protect the disbelievers from a painful punishment?"

29- Say, "He is the Most Merciful; we have believed in Him, and upon Him we have relied. And you will [come to] know who it is that is in clear error."

30- Say, "Have you considered: if your water was to become sunken [into the earth], then who could bring you flowing water?"

Commentary

(27) ‘But when they see it (the punishment after the Day of Judgment) approaching, the faces of those who disbelieve will turn distressed (darken).’ That is, their dislike of seeing the punishment they were threatened with will be read from their faces. Grief will be visible on their countenances, and blackness and dust will cover them. ‘And it will be said (to them): 'This is that which you used to call for.'‘ Nesefi says: "It carries the meaning: This is the thing you asked for by saying 'come on, bring what you promised us' in order to hasten it, or the thing you claimed would never cause you to be resurrected." (S. HAWWA, 15/246)

(28) ‘Say: '(O disbelievers!) Tell me! Whether Allah should destroy me and the (believers) with me (according to your desire—the place we will go is Paradise) or have mercy on us and protect us (we will prevail over you), in this case, who can save the disbelievers from a painful punishment?'‘ The pagans wanted the death of the Prophet (pbuh) and did not hesitate to express this clearly (cf. At-Tur 52/30-31). They even set traps to kill him (cf. Al-Anfal 8/30), thinking that they would thus get rid of him and the religion he brought. These verses were revealed as a response to their intentions and expectations. (From Razi; QUR’AN WAY, 5/425)

(29) ‘Say: 'He is the Most Merciful (Rahman).'‘ The mention of the name Rahman here is a sign that the people of faith attain mercy and that the disbelievers' wishes regarding them are pure delusion. For everything Almighty Allah does for them is always surrounded by mercy. ‘We have believed in Him.’ We have confirmed Him. We did not deny and become disbelievers as you did. We are beings upon whom the effects of Allah's mercy are manifested. ‘And we have relied upon Him (tawakkul).’ We have trusted and relied on Him in all our affairs; that is, we have delegated our affairs to Him. We are pleased with whatever He does to us, we have submitted to Him. That Supreme Lord of ours is sufficient for us. ‘And you will soon know who is in clear error.’ Ibn Kesir says: "That is, you will know who among us and you is in clear error, and for whom the beautiful end in this world and the hereafter belongs." (S. HAWWA, 15/248)

(30) ‘Say: '(O disbelievers!) Tell me, if your water was to sink into the ground, who could bring (invent) and provide flowing water for you?'‘ No one other than Allah has the power for this. It is of His grace and generosity that He has gushed forth the waters for you and caused them to flow in all four corners of the earth, much or little, according to the needs of the servants. Our praise is to Him, and all our feelings of gratitude are to Him. (S. HAWWA, 15/248, 249)