CHAPTER 46: AL-AHQAF (THE DUNES / THE WIND-CURVED SANDHILLS)

 

Surah Al-Ahqaf was revealed in the Meccan period. It consists of 35 verses. The 10th, 15th, and 35th verses were revealed in the Medinan period. The word ‘Ahqaf,’ mentioned in the 21st verse, means ‘sand dunes formed by the winds.’ The surah takes its name from this word. This place is the region in Yemen where the people of 'Ad lived. (H. T. FEYIZLI, 1/501)

 

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

 

46/1-6 I AM ONLY A CLEAR WARNER

 

Translation

 

1- Ha, Meem.

 

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

 

3- We did not create the heavens and the earth and what is between them except in truth (and for a purpose of wisdom) and for a specified term. But those who disbelieve, from that of which they are warned, are turning away.

 

4- (O My Messenger! Say to the pagans:) ‘Have you considered that which you invoke besides Allah? Show me what they have created of the earth; or did they have a partnership in [the creation of] the heavens? Bring me a scripture [revealed] before this or a remnant of knowledge, if you should be truthful.’

 

5- And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection, and they, of their invocation, are unaware?

 

6- And when the people are gathered [on the Day of Judgment], they [the objects of worship] will be enemies to them and will be deniers of their worship. [cf. 2/166-167; 18/52; 25/17-19; 29/25]

 

Commentary

 

(1, 2). ‘(This) revelation of the Qur'an is from Allah, the Exalted in Might, the Wise.’Therefore, this Noble Qur'an is the place of manifestation for the might (izzah) and wisdom (hikmah) of Almighty Allah. (S. HAWWA, 19/343)

 

That is, the Qur'an, which encompasses this surah and other surahs, ‘is from Allah.’Sending books one after another is from Allah. For Allah the Almighty says: ‘And who is more truthful than Allah in statement?’(An-Nisa 4/122). (I. H. BURSEVI, 19/88)

 

(3). ‘We did not create the heavens, the earth, and what is between them’for play, in falsehood, or in vain, but ‘except in truth and for a specified term’—which is the Day of Resurrection. That is, We created them for a determined period that will neither decrease nor increase in any way. This necessitates the sending of revelation and prophets so that the path man will follow can be designated and identified in a way that is compatible with the wisdom of creation and the necessity of servanthood to Allah, the Exalted in Might. (S. HAWWA, 13/344)

 

‘..created in truth’means He did not create them in vain; He created them according to a wisdom and a purpose. This purpose and wisdom are for the creatures to be evidence of Allah's existence, oneness, power, and blessings, and to be placed at the service of humanity. (I. KARAGOZ, 7/139)

 

‘But those who disbelieve are turning away from that of which they are warned.’Ibn Kathir says: ‘Allah, whose glory is supreme, has revealed a book to them and sent a prophet. Yet they turn away from all of this. That is, it means they will realize that they were truly in a state of delusion regarding this matter.’ (S. HAWWA, 13/344)

 

(4). ‘(O My Messenger!) Say: 'Have you considered that which you invoke besides Allah? Show me what they have created of the earth; or did they have a partnership in (the creation of) the heavens? Bring me a scripture (revealed) before this or a remnant of knowledge, if you should be truthful!'‘What is meant by ‘scriptures revealed before’in this verse are the books Allah revealed previously. What is meant by ‘a remnant of knowledge’are the fragments of instructions from the prophets and the righteous of ancient times that reached later generations through a reliable medium. In nothing that reaches man through these two means is there a trace of shirk (polytheism). Now, whatever works remain concerning the Tawhid (oneness) upon which all heavenly books preached by the Qur'an agree, and concerning previous sciences, no trace of shirk is found in them either. (MAWDUDI, 5/319)

 

A claim is proven either by evidence of reason and science or by sound narrations (evidence of transmission). First, the evidence of reason was requested from the pagans, and then it was sufficient to request a sound written or unwritten narration. However, both requests could not be met by the claimants. (QUR’AN WAY, 5/27)

 

(5). ‘And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection? And they, of their invocation, are unaware.’Supplication is meaningful only if it is made to a being who hears the plea, sees, knows, and has the power to grant what is requested. Idols are deprived of these; they are not even aware of those who implore them and will not be able to respond until the Day of Judgment. Despite all this, the bewilderment of those who implore and entreat idols is plainly evident. On the Day of Resurrection, Allah will bring together those who were made objects of worship besides Him and those who worshipped them; the parties will hate one another, the worshipped will seek refuge in Allah to defend themselves and will explain that in reality, the pagans did not worship them. (Yunus 10/29; Furkan 25/18; Kasas 28/63; QUR’AN WAY, 5/27)

 

(6). ‘And when the people are gathered (at the Mahshar), they (the idols) will be enemies to them and will deny their worship of them.’These idols will say: ‘We did not call you to worship us.’ Thus, at the time when they will need the idols most, they will leave them without support or help. (S. HAWWA, 13/349)

 

46/7-11 THE QUR'AN AND THE DISBELIEVERS

 

Translation

 

7- When Our clear verses are recited to those (who disbelieve), they say of the truth (the Qur'an) when it has come to them, ‘This is manifest magic.’

 

8- Or do they say, ‘He invented it’? (O My Messenger!) Say, ‘If I have invented it, you possess nothing for me against Allah (to save me from His punishment). (Moreover) He is most knowing of that in which you are engaged concerning it (His book). Sufficient is He as a witness between me and you, and He is the Forgiving, the Merciful.’ [cf. 42/24; 69/44-47; 72/22-23]

 

9- (O My Messenger! Say to the disbelievers:) ‘I am not the first of the messengers, nor do I know what will be done with me or with you. I only follow what is revealed to me (the Qur'an), and I am not but a clear warner.’

 

10- (O My Prophet! Say to the disbelievers:) ‘Tell me, if this (Qur'an) is from Allah and you disbelieve in it, while a witness from the Children of Israel has testified to the like thereof (according to the Torah) and believed, while you were arrogant (would you not then be wrongdoers?) Indeed, Allah does not guide the wrongdoing people.’

 

11- And those who disbelieve say of those who believe, ‘If it (the Qur'an) were [any] good, they would not have preceded us to it.’ And when they are not guided by it (the Qur'an), they will say, ‘This is an ancient falsehood.’

 

Commentary

 

(7). ‘When Our clear verses are recited to those (who disbelieve), they say of the truth (the Qur'an) that has come to them: 'This is manifest magic.'‘When the verses of the Holy Qur'an were recited in Mecca, they felt that this was not the word of a human being, but something superhuman. No poet, orator, or even the greatest literary figure could even approach the unique eloquence and rhetoric (enchanting style) of the Qur'an, its oratory, and its high content that affects hearts. Most importantly, the words of the Messenger of Allah himself are not the same as the words revealed by Allah. The Meccans, who had known the Messenger of Allah well since his childhood and knew his language very well, also saw that there were vast differences between the personal words of the Messenger of Allah and the words of the Holy Qur'an. It was very difficult to accept that a person who had lived among them day and night for forty or fifty years suddenly invented a word completely different from his own tongue. While this reality was clearly visible before their eyes, they were determined to persist in their disbelief. Therefore, despite seeing these obvious signs, instead of accepting, they were saying, ‘This is magic.’ (MAWDUDI, 5/321)

 

The word ‘truth’(al-haqq) in the seventh verse refers to the Holy Qur'an. The Qur'an being ‘truth’ means that it is not the word of man but the word of Allah, and every piece of information it gives is true, every command, every prohibition, and every judgment is accurate. (I. KARAGOZ, 7/143)

 

(8). ‘Or do they say: 'He invented it'? (O My Messenger!) Say: 'If I have invented it, you possess nothing for me against Allah (to save me from His punishment). (Moreover) He is most knowing of that in which you are engaged concerning it (His book). Sufficient is He as a witness between me and you.'‘Almighty Allah does not consent to being slandered and He gives the punishment for it. Likewise, He does not consent to His revelation and His Messenger being denied. Thus, it becomes clear from what Almighty Allah does to both parties who is the possessor of the truth. Almighty Allah supported His Messenger by ruling in his favor, helped him, spread his religion, and brought his life to a close while the religion was at its most perfect state. This is proof of his truthfulness in his messengership. For if he had falsely claimed to be a prophet from Allah, Almighty Allah would have been angry and punished him while he was in the world. (S. HAWWA, 13/351, 352)

 

‘He (Allah) knows best the transgression you commit’—your unjust attacks against the Qur'an and its verses, your calling the Qur'an sometimes magic and sometimes a lie and slander. ‘His being a witness between me and you is sufficient.’For Allah will bear witness to my truthfulness and my delivery of the message (tabligh), and to your lying and denial. This expression is a threat against their harassment regarding the Qur'an. (I. H. BURSEVI, 19/102)

 

(9). ‘(Say to the disbelievers:) 'I am not the first of the messengers.’According to what Nasafi said, the meaning is: I am not the first prophet so that you should deny my prophethood. Ibn Kathir also says: ‘I am not the first prophet to come to the world. On the contrary, prophets have come before me.’ (S. HAWWA, 13/352)

 

‘Nor do I know what will be done with me or with you. I only follow what is revealed to me, and I am not but a clear warner.’No being other than Allah—including the prophets—knows the unseen (ghayb) unless Allah informs them in exceptional circumstances; what will happen in the future is also included in the unseen, as the Prophet (pbuh) clearly states he does not know it. (QUR’AN WAY, 5/29)

 

No being other than Allah, including the Prophet, can know the unseen. (6/50, 7/188, 11/31). What will happen in the future is also included in the unseen. ‘No one in the heavens and the earth knows the unseen except Allah.’ (27/67). The Prophet can only know the unseen if Allah informs him. (72/25, 26; I. KARAGOZ, 7/145)

 

Being a warner is one of the characteristics of all prophets. Prophets warn those who disbelieve, rebel, and persist in oppression with disasters and calamities in this world and the punishment of hell in the hereafter, thus cautioning people against shirk, denial, rebellion, and oppression. (I. KARAGOZ, 7/145)

 

(…) The matter expressed has been discussed among commentators. Some have said, ‘What he does not know are the things that will happen in the world; he knows what will happen to whom in the hereafter.’ In our view, this knowledge is not person by person, but general; it is related to the results of faith and deeds. Whether in the world or the hereafter, the individual, private, specific events and occurrences he knew were known exceptionally and within the framework of certain wisdoms through Allah informing and revealing them. (QUR’AN WAY, 5/30)

 

Hadith: The believers who migrated to Medina were distributed to stay as guests with the locals; a companion named Uthman b. Maz'un fell ill and passed away in the house where he was a guest. While the funeral was shrouded, the Prophet (pbuh) came to the house, and the lady of the house expressed her opinion and feelings about the deceased: ‘May Allah's mercy be upon you, O Uthman! I bear witness for you that you have attained the bounty and grace of Allah.’ When our Prophet asked the woman, ‘How do you know that Allah has bestowed grace upon him?’ the woman came to her senses. ‘I do not know, O Messenger of Allah,’ she said. Our Prophet said: ‘He is facing the indisputable truth from his Lord; I hope for good for him. I swear that even though I am the messenger of Allah, I do not know what will be done with me.’ The woman added: ‘By Allah, after this, I will not praise (by saying 'He has no sin, his station is paradise') anyone as pure.’ (QUR’AN WAY, 5/30, from Bukhari, Janaiz 3)

 

(10). ‘Say: 'Tell me, if this (Qur'an) is from Allah and you disbelieve in it, while a witness from the Children of Israel has testified to the like thereof (according to the Torah) and believed, while you were arrogant (would you not then be wrongdoers?) Indeed, Allah does not guide the wrongdoing people.’The expression ‘one who testifies’here is a generic noun and includes Abdullah b. Salam (ra) as well as others. For this noble verse was revealed before Abdullah b. Salam's (ra) entry into Islam; it is a verse revealed in Mecca. (S. HAWWA, 13/363, from Ibn Kathir)

 

With this sentence, it was intended to say to the pagans: If someone from the Children of Israel says that the Qur'an is the word of Allah, a book like the Torah revealed to Moses; and that Muhammad is a prophet like Moses, and explains that Muhammad's qualities are mentioned in the Torah, would you not fall into the position of a liar? This matter is reported in verses 52 and 53 of Surah Al-Qasas as follows: ‘Some of the Jews and Christians to whom We gave the book before the Qur'an said when the Qur'an was recited to them: 'We have believed in the Qur'an; undoubtedly the Qur'an is a true book coming from our Lord. Indeed, we were Muslims even before the Qur'an.'‘ (I. KARAGOZ, 7/146, 147)

 

The most correct explanation is that of the commentator Nisaburi and Ibn Kathir. That is, they said: ‘A specific person is not intended by the witness here. The goal is an ordinary person from the Children of Israel.’ The purpose of Allah's decree is this: The Holy Qur'an is being presented to you now; this is not a new thing you are encountering for the first time such that you could put forward the excuse that ‘we are seeing such a thing for the first time.’ Before this, such instructions came to the Children of Israel in the form of the Torah and other heavenly books through revelation. Even an ordinary person accepted them. Even an ordinary person has accepted that Allah sends His instructions only through revelation. Therefore, you cannot claim that revelation and the instructions it brings are something strange and incomprehensible. In fact, what prevents you from believing is your own pride and boasting. (MAWDUDI, 5/325)

 

(11). ‘Those who disbelieve say about those who believe:’It is possible that this was said by both the pagans and the Jews. According to most commentators, it is the pagans. Seeing that most of the believers were from the poor and weak like Ammar, Suhayb, and Bilal, they wanted to humiliate them and, supposedly in this way, belittle Islam. Tha'labi said it is the words of the Jews regarding Abdullah b. Salam and his friends. ‘When they did not succeed in their purpose with this’—that is, when they did not reach the purpose of extinguishing Islam and the Qur'an or invalidating the testimony by slandering those who believe—’they will say: 'This is an ancient slander, an anciently invented lie.'‘That is, they will say the good tidings narrated from the predecessors about the prophet are an ‘ancient lie’ or they will deny the religion fundamentally in order to deny Islam. It means the disbelievers of the future will be even more rebellious. (ELMALILI, 7/103, 104)

 

They were clarifying the situation according to themselves as follows: ‘If this religion were good, these people would not understand it better than us and would not act faster than us in following it. Due to our status in society, the strength of our perception, and the superiority of our evaluation ability, we understand the good better than them’! However, the reality of the matter is not like that. What prevented them from responding to the call of Islam was not their doubt about it or their failure to understand the good contained in the truths it was based on; it was their inability to stomach losing their social status and economic interests by submitting to Muhammad, and the empty delusion that they were honorable thanks to their fathers, ancestors, and the belief system they were on. (S. KUTUB, 9/205)

 

46/12-20 EVERYONE HAS DEGREES ACCORDING TO WHAT THEY HAVE DONE

 

Translation

 

12- And before the Qur'an was the Scripture of Moses as a guide and mercy. And this (Qur'an) is a confirming Book in an Arabic tongue to warn those who have wronged and as good tidings to the doers of good (believers).

 

13- Indeed, those who have said, ‘Our Lord is Allah,’ and then remained on a right course (in their duties and deeds)—there will be no fear concerning them, nor will they grieve.

 

14- Those are the companions of Paradise, abiding eternally therein as reward for what they used to do.

 

15- And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship. And his carrying and weaning is thirty months. [He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, ‘My Lord, inspire me (and make me successful) to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims (those who submit to You).’ [cf. 17/23; 31/14]

 

16- Those are the ones from whom We will accept the best of what they did and overlook their misdeeds, [their being] among the companions of Paradise. [That is] the promise of truth which they had been promised. [cf. 4/40; 9/21; 16/96; 28/24; 29/7; 39/35]

 

17- But one who says to his parents (who call him to faith), ‘Uff to you! Do you promise me that I will be brought forth [from the earth] when generations before me have passed away (and not returned)?’ while they call to Allah for help [and say], ‘Woe to you! Believe! Indeed, the promise of Allah is truth.’ But he says, ‘This is not but legends of the former peoples.’

 

18- Those are the ones upon whom the word [of punishment] has come into effect, among communities which had passed away before them of jinn and men. Indeed, they [deluded] were losers.

 

19- And for all there are degrees [of reward and punishment] according to what they have done, and so that He may fully compensate them for their deeds, and they will not be wronged.

 

20- And the Day those who disbelieved are exposed to the Fire (it will be said): ‘You exhausted your pleasures during your worldly life and enjoyed them (leaving nothing for here). So this Day you will be awarded the punishment of [extreme] humiliation because you were arrogant upon the earth without right and because you were defiantly disobedient.’

 

Commentary

 

(12). ‘And before the Qur'an was the Scripture of Moses as a guide and mercy. And this (Qur'an) is a confirming Book in an Arabic tongue to warn those who have wronged and as good tidings to the doers of good.’(…) Again, Meccan pagans are advised to take the Torah, which was in the hands of the Jews with whom they were in constant contact, as a measure. Indeed, there are very important similarities between Prophet Moses and the Torah, and Prophet Muhammad (pbuh) and the Qur'an. Both came as a guide and mercy to humanity. Both warn the oppressors and give good tidings to those who possess faith along with goodness and excellence. (O. CELIK, 4/522)

 

The word ‘muhsinin’(doers of good) refers to good people who believe and perform righteous deeds in the best way with the consciousness that Allah sees them, and who treat people well. For a person to be a Muhsin, they must believe according to the requirements, obey commands and prohibitions, and perform every duty found in the Qur'an and Sunnah in the best, highest quality, and most beautiful manner. (I. KARAGOZ, 7/149)

 

(13, 14). ‘Indeed, those who have said, 'Our Lord is Allah,' and then remained on a right course—there will be no fear concerning them, nor will they grieve. Those are the companions of Paradise, abiding eternally therein as reward for what they used to do.’Faith and action are the two pillars of religion; it has been expressed on various occasions that those who possess these will enter Paradise to stay eternally. Here, the word ‘istikamah’ (steadfastness/right course), which represents action, means that righteous deeds (amal-i salih), in the sense of behaviors that gain Allah's pleasure, are performed with moderation and continuity. Thus, those who possess steadfastness in this sense demonstrate through their behaviors that they remain committed to their faith. (For istikamah, see Fussilat 41/30; QUR’AN WAY, 5/32)

 

In religious terminology, istikamah means entering the right path, complying with Islam, fulfilling justice, doing what is obedience and avoiding what is rebellion, keeping one's promise, and not departing from the truth; it means acting in accordance with the Qur'an and Sunnah in one's belief, words, work, actions, and behaviors. (I. KARAGOZ, 7/150)

 

(…) Istikamah means living a life by sincerely fulfilling Allah's commands and avoiding His prohibitions without mixing shirk into belief or ostentation and ‘letting others see’ into deeds. In another expression, istikamah signifies a person fulfilling their duties of servitude toward Allah by following a middle path, far from the two extremes of excess (ifrat) and negligence (tefrit), thus purifying their soul and heart on one hand and elevating their spirit to Allah on the other. Therefore, it can be said that the occurrence and ordering of every kind of good is only possible with the existence of istikamah. This also means that the effort of one who is not on a right course goes to waste. For the beginning of the concept in question is taqwim (rectification), the next is iqamah (establishment), and the one after that is istikamah. That is, educating the souls is called taqwim, cleaning the hearts is iqamah, and bringing the secrets closer and elevating the spirit to Allah is called istikamah. (M. DEMIRCI, 3/126, from Qushayri)

 

The statement ‘Our Lord is Allah’is not a word to be merely spoken with the tongue; furthermore, it is not a pure belief that remains only in the inner world of man. It is a complete principle of life, encompassing all initiatives and orientations, movements and excitements in life. It sets a measure for the connections and relationships between thought, consciousness, people, objects, actions, events, and all elements of this existence. ‘Our Lord is Allah’: Servitude is to Him, orientation is toward Him, only He is feared, and only He is relied upon. ‘Our Lord is Allah’: No account is given to anyone or anything other than Him in any way. No one besides Him is feared, and no benefit is hoped for from anyone else. ‘Our Lord is Allah’: Every initiative, every thought, every evaluation is directed toward Him, and His pleasure is sought. ‘Our Lord is Allah’: The judgment of none other than Him is sought. No sovereignty is recognized other than His Shari'ah. The right path cannot be found with anything other than His guidance. (S. KUTUB, 9/206, 207)

 

(15). ‘And We have enjoined upon man, to his parents, good treatment.’That is, a child must serve both his mother and his father. But the right of the mother is more important. Because she suffers more for her child. (MAWDUDI, 5/327)

 

‘vassayna / We have strictly enjoined’(..) Being kind to mother and father, treating them well, speaking good words to them, meeting their needs, and fulfilling their requests that are in accordance with the Qur'an and Sunnah is the strict command of Allah. Just as obedience and worship to Allah are obligatory and meritorious, being kind to mother and father is likewise obligatory and meritorious. (I. KARAGOZ, 7/151)

 

Hadith: Someone came to the Messenger of Allah and asked, ‘Who has the most right for me to serve?’ The Messenger of Allah said, ‘Your mother.’ The man asked, ‘Then who?’ The Messenger of Allah again replied, ‘Your mother.’ When the man asked the same question for the third time, the Messenger of Allah again answered, ‘Your mother.’ On the fourth time, he said, ‘Your father.’ (MAWDUDI, 5/327, from Bukhari Edeb 2, Muslim, Abu Dawud, Tirmidhi, Ibn Majah, and Musnad of Ahmed)

 

‘His mother carried him with hardship and gave birth to him with hardship. And his carrying and weaning is thirty months.’In verse 233 of Surah Al-Baqarah, it was stated that the full breastfeeding period is two years. Here, it is mentioned that the total of the period of carrying in the womb and the breastfeeding period is thirty months. When two years are subtracted from thirty months, six months remain; from this, it is concluded that the minimum pregnancy period can be six months. When Uthman (ra) was Caliph, the penalty for adultery was requested for a woman who gave birth to a child six months after marriage, and the Caliph was inclined to apply this. However, Ali (ra), based on the above calculation and interpretation, argued that it is possible to give birth to a child within six months and that there was no evidence for the accusation of adultery against the woman, and the woman was acquitted. (QUR’AN WAY, 5/34, from Qurtubi)

 

Now, we can derive the following rulings from these three verses (Ahqaf 15, Luqman 14, Baqarah 233): (1) If a woman gives birth to a healthy (not a miscarriage) child earlier than six months after marriage, she is judged as an adulteress and the lineage of the child cannot be attributed to her husband. (2) If a woman gives birth to a healthy child six months or more after marriage, she cannot be accused of adultery based solely on this birth; the husband also has no right to accuse her thus or to deny the lineage of the child. He must certainly accept the child, and the woman cannot be punished. (3) The period of the right to breastfeeding is at most two years. If a child were to suckle the milk of another woman after this period, that woman cannot be his wet nurse; that is the ruling. In that case, the rulings declared in verse 23 of Surah An-Nisa regarding breastfeeding will not be valid. (MAWDUDI, 5/328)

 

‘Until, when man reaches his age of strength and reaches forty years’Reaching the age of strength occurs between the ages of thirty and forty. Forty years is the final limit of maturation. When it is reached, all powers are completed; man becomes ready for calculation and reflection within maturity and tranquility. The sound nature (fitrah) on the right path turns at this age toward the beyond of life, searching for what is after life and the place where one will return. (S. KUTUB, 9/210, 211)

 

(reaches forty years) ‘he says: My Lord, direct me to be grateful for Your favor which You have bestowed upon me and upon my parents and’in the future ‘to work righteous deeds of which You will approve.’Nasafi says: ‘The favor meant here is the favor of Tawhid and Islam. His requesting gratitude for the favors to himself and his parents together is because the favors to his parents are also favors for himself.’ (S. HAWWA, 13/359)

 

‘And make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims.’Ibn Kathir says: ‘In this command, there is guidance for the person who reaches the age of forty to return to Almighty Allah, to renew his repentance, and to remain determined upon it.’ (S. HAWWA, 13/359)

 

‘Make my offspring righteous people for me’Those who believe, perform righteous deeds, and avoid forbidden things are called salih. In the verse, Almighty Allah advises man to ask for righteous children. The verse also indicates that parents should pray for the good of their children and should not pray against them (curse them). (I. KARAGOZ, 7/152)

 

(16). ‘Those are the ones from whom We will accept the best of what they did and overlook their misdeeds.’Ibn Kathir says: ‘That is, those who possess the qualities we mentioned, who repent to Allah, return to Him, and compensate for what they missed with repentance and seeking forgiveness—they are the ones from whom We will accept the most beautiful of what they did, forgive their evils, pardon their many mistakes, and accept their small amount of deeds.’ (S. HAWWA, 13/359)

 

‘These are among the people of Paradise.’Ibn Kathir says: ‘That is, these are among the dwellers of Paradise. This is their judgment in the sight of Allah. Indeed, Almighty Allah has made promises to those who repent and return to Him. Therefore, He says: 'This is a promise of truth which they had been promised.' Promises were made in the world through the books and the tongues of the prophets (may the blessings and peace of Allah be upon them).’ (S. HAWWA, 13/359, 360)

 

Hadith: Ibn Jarir narrates... Ibn Abbas (ra) from the Messenger of Allah (pbuh) and he from the Faithful Spirit (peace be upon him) said: ‘The servant's rewards and sins are brought. They are traded with one another. If his rewards remain, Almighty Allah gives him vastness in Paradise.’ (Jabir b. Zayd said) ‘When I entered the presence of Yazdad, I saw that a similar version of this hadith was being read. Thereupon I said: Well, what if his good deeds are gone? This time he read the verse: 'Those are the ones from whom We accept the best of what they did... (Ahqaf 16).'‘ (S. HAWWA, 14/369)

 

(17). ‘To the one who says to his parents: 'Uff to you! While many generations have passed before me'‘and none of them were resurrected, ‘do you threaten me with being resurrected again’—being taken out of the ground alive after death? ‘While his parents call to Allah for help’—that is, they seek refuge in Allah from you and your words—and say: ‘Woe to you! Believe!’in Allah and resurrection after death. Although this expression is outwardly a prayer against him, the purpose is to encourage him to believe. ‘Indeed, the promise of Allah’regarding resurrection after death ‘is truth;’it is real; ‘yet he says: This’word ‘is nothing but the legends’, superstitions, and falsehoods ‘of the ancients.’In our age, the number of such people has truly increased. (S. HAWWA, 13/360)

 

This command is general regarding every person who speaks in this way. The views of those who claim that this was revealed regarding Abdurrahman, the son of Abu Bakr (ra), are weak. For Abdurrahman, the son of Abu Bakr, entered Islam after this, adhered beautifully, and became one of the best people of his time. (S. HAWWA, 13/370, from Ibn Kathir)

 

(18). ‘Those are the ones,’completely contrary to the others, ‘upon whom the word has come into effect among the communities of jinn and men who passed away before them.’What is meant by the word is the word of punishment expressed in the verse, ‘I will surely fill Hell with jinn and men all together’ (Hud, 11/119). Here, the expression ‘among the communities’ is used as the opposite of the expression ‘among the people of Paradise’ above to indicate those destined for Hell, and it is understood from this verse that jinn are mortal just like humans. (ELMALILI, 7/110)

 

‘And for each,’that is, for each of the two groups described—those of Paradise and those who fall into loss—’there are degrees from their deeds;’there are various degrees according to the good or evil deeds they performed. The degrees of those in Paradise are different, as are the degrees of those for whom punishment is justified. Because their deeds are different both in essence and in form. Consequently, their degrees, which are the recompense for those deeds, are different accordingly. For this, it is said: ‘And that He may fully compensate them for their deeds, without any injustice being done to them.’Therefore, the recompense of some is completed in the world, and that of others in the hereafter. (ELMALILI, 7/110)

 

‘He will give them the recompense for what they did. They will not be wronged.’Ibn Kathir says: ‘That is, He does not wrong them even by the weight of an atom or less than that.’ Nasafi derived the meaning that the noble verse was spoken regarding both believers and disbelievers. (S. HAWWA, 13/360, 361)

 

Hadith: ‘Allah does not look at your forms or your wealth. But He looks at your hearts (your state of faith or denial) and your deeds.’ (I. KARAGOZ, 7/157, from Muslim, Birr 32)

 

Hadith: ‘If a servant cannot reach the degree Allah has ordained for him through his deeds, Allah inflicts a calamity upon his life, his property, or his child, then He grants him the power to be patient, and thus He brings him to the station He has ordained for him.’ (Abu Dawud, Janaiz 1; Ahmed 5/272)

 

‘They will not be wronged’means no one will be punished without guilt, no one's reward will be diminished, and the reward for faith and righteous deeds will not be given incompletely. Almighty Allah gives those who work for worldly blessings their recompense fully in both the world and the hereafter. This is the result of His being merciful and just. (17/18-20, 42/20, 11/15-16, 46/20, 2/200, 46/19, 21/94, 31/16). ‘Whoever does an evil and sinful deed is only punished with the like thereof. Whoever, male or female, performs a righteous deed while being a believer, those will enter Paradise and will be given blessings therein without account.’ (40/40; I. KARAGOZ, 7/158).

 

(20). ‘The Day those who disbelieved are exposed to the Fire (it will be said to them): 'You exhausted your good and beautiful things in your worldly life and you enjoyed these blessings.'‘This word will be spoken to them for the purpose of rebuking. That is: The share you could take from pure things consists only of the share you possessed and obtained in the world. You have taken this and gone, and you have exhausted it. (S. HAWWA, 13/361)

 

‘Because of your arrogant behavior on earth without right and because of your departure from the path, today you will be punished with a humiliating torment.’Because of the arrogance they showed there, they will be humiliated here. For they saw it as a dishonor to join the poor and needy believers if they were to believe in the Messenger of Allah. They were boasting, saying, ‘If we believe in the Islam they believe in, we would stain our honor.’ Allah (cc) will make them lowly and disgraced in the hereafter and will trample their pride underfoot. (MAWDUDI, 5/330)

 

Arrogance against the Truth: To not like, to belittle, and to not believe in the existence, oneness, and greatness of Allah, His prophets, His verses, and the principles and rules of the true religion. Arrogance is the reason for not accepting the existence or oneness of Allah (37/35-36), for not believing (7/76, 25/21), for turning away from the verses (45/7, 7/93, etc.), and for not accepting the prophets. (2/87, 7/83, 10/75, etc.). Arrogance has an important place among the reasons for abandoning worships such as prayer, fasting, pilgrimage, zakat, and dhikr. ‘Your Lord said: 'Pray to Me, I will respond to your prayer. Those who are too arrogant to worship Me will enter Hell in a humiliated state.'‘ (40/60; I. KARAGOZ, 7/159)

 

The arrogance of every servant who becomes arrogant on earth is unjust. For greatness is unique to Allah, and none of His servants possesses the quality of greatness, whether a little or a lot. The humiliating punishment is a fitting recompense for one who is arrogant on earth. Consequently, the recompense for arrogance and departing from Allah's principle and path is humiliation. Superiority is unique to Allah, His prophet, and the believers. (S. KUTUB, 9/214)

 

When Hz. Umar met Jabir (ra), who had a piece of meat in his hand, he asked, ‘What is that?’ Jabir said, ‘It is a piece of meat I bought because I craved it.’ Thereupon Umar (ra) gave this warning: ‘Do you buy everything you crave? Or are you...’ Do you not fear being among those mentioned in the verse, ‘You exhausted all your pleasures in your worldly life and enjoyed them’ (Ahqaf, 46/20)? (O. CELIK, 4/527, from Ahmed b. Hanbal, Zuhd p. 124)

 

46/21-26 REMEMBER THE BROTHER OF THE PEOPLE OF 'AD, HUD

 

Translation

 

21- (O My Messenger!) And mention the brother of 'Ad (Hud), when he warned his people in Al-Ahqaf—and warners (prophets) had already passed on before him and after him—[saying], ‘Do not worship except Allah. Indeed, I fear for you the punishment of a terrible day.’

 

22- They said, ‘Have you come to us to turn us away from our gods? Then bring us what you promise us, if you should be of the truthful.’

 

23- (Hud) said, ‘Knowledge (of this punishment) is only with Allah, and I convey to you that with which I was sent; but I see you [to be] a people behaving ignorantly.’

 

24- And when they saw it as a cloud approaching their valleys, they said, ‘This is a cloud bringing us rain.’ (Hud said,) ‘No, it is that which you were impatient for: a wind, within it a painful punishment,’

 

25- ‘Destroying everything by command of its Lord.’ And they became so that nothing was seen [of them] except their dwellings. Thus do We recompense the criminal people.

 

26- (O Meccan pagans!) And We had certainly established them in such power (strength and wealth) as We have not established you, and We made for them hearing and vision and hearts. But their hearing and vision and hearts availed them not from anything [of the punishment] since they were [continually] rejecting the signs of Allah; and they were enveloped (and destroyed) by what they used to ridicule.

 

Commentary

 

(21). ‘(O My Messenger!) And mention the brother of 'Ad (Hud), when he warned his people in Al-Ahqaf. (Like) many warners (prophets) who passed before and after him, (he too said): 'Do not worship except Allah. Indeed, I fear for you the punishment of a terrible day.'‘The people of 'Ad lived in the region called Al-Ahqaf. Ahqaf literally means ‘sand dunes.’ As a proper name, it is a place in the southeast of the Arabian Peninsula, north of Hadramaut, stretching from Oman to Yemen. Prophet Hud was sent to them as a prophet and invited them to worship Allah, informing them that if they did not give up shirk (polytheism), they would face a great punishment. They, however, continued in sin without heeding this warning, even mocking Prophet Hud. (O. CELIK, 4/528)

 

What is meant by ‘the brother of 'Ad’is a person who comes from that nation and belongs to that nation by lineage; here, Prophet Hud is intended. (For information about Hud and 'Ad, see A'raf 7/65-72; QUR’AN WAY, 5/38)

 

According to the narration of Ibn Ishaq, the homeland of the people of 'Ad stretched from Oman to Yemen. The Qur'an states that their original homeland was Al-Ahqaf. From there, they established dominance over surrounding countries and weak nations. Even today, the peoples living in the south of the Arabian Peninsula know that the people of 'Ad once lived in this region. There is a station in the direction of Hadramaut, 125 miles north of the current city of Mukalla. It is believed that the grave of Hud (as) is there. it is famous by the name Kabr-i Hud. (…) On the other hand, the local people still refer to many ruins found in Hadramaut as the houses of the people of 'Ad. (MAWDUDI, 5/332)

 

(22). ‘They’—namely, the people of Hud—’said: 'Have you come to turn us away'‘’—to prevent us—’from our gods’—from worshipping them? ‘Then bring upon us the punishment you threaten’us with due to shirk, ‘if you are among the truthful’in this threat. Ibn Kathir says: ‘They asked for it to come quickly because they saw the occurrence of Allah's punishment and penalty as a remote possibility.’ (S. HAWWA, 13/374)

 

(23). ‘(Hud) said: 'The knowledge (of this punishment) is only with Allah.'‘Ibn Kathir says: ‘That is, Allah knows better whether you deserve the hastening of the punishment or not. If you have deserved it, He will do it. I, however, am only in a position to convey to you that with which I was sent as a messenger.’ (S. HAWWA, 13/374)

 

‘I convey to you that with which I was sent.’That is, my situation consists only of conveying to you that which I was sent with to warn and frighten you. ‘But I see that you are an ignorant people’—who do not use their reason and do not understand. (S. HAWWA, 13/374)

 

That is, because of your own foolishness, you take my warnings as a joke and ask for punishment while mocking. You cannot know how terrifying Allah's punishment is. Because of this attitude, that punishment is very close to you. (MAWDUDI, 5/333)

 

(24). ‘And when they saw the punishment as a cloud (on the horizon) approaching their valleys, they said: 'This is a cloud bringing us rain.' (Hud said:) 'No, it is that which you were impatient for; a wind, within it a painful punishment.'‘Ibn Kathir says: ‘That is, when they saw the punishment coming toward them, they believed it was a cloud that would bring rain; they rejoiced and evaluated it as good tidings. At that time, they were in a famine that necessitated rain.’ (S. HAWWA, 13/374)

 

Prophet Hud said: ‘No, it is the disaster you wanted to hasten.’That is, it is the punishment you asked for by saying, ‘bring us what you have been threatening us with if you are among the truthful.’ (S. HAWWA, 13/374, from Nasafi)

 

Hadith: Aisha (ra) said: ‘Whenever there was a cloud or wind in the sky, it could be understood from the face of the Prophet (pbuh). I asked him: 'When people see a cloud in the sky, they rejoice thinking rain will fall, but I see from your face that you are not pleased.' He replied: 'O Aisha! This reminds me of the punishment of a people who were punished with a wind. They had said: ‘This is a cloud bringing us rain.’'‘ (H. DONDUREN, 2/810, from Bukhari, Tafsir 46/2)

 

Hadith: Muslim narrates in his Sahih from Ata b. Abi Rabah from Aisha (ra) that she said: When the wind blew strongly, the Messenger of Allah (pbuh) would say: ‘O Allah, I ask You for its good, the good of what is in it, and the good of what was sent with it; and I seek refuge in You from its evil, the evil of what is in it, and the evil of what was sent with it.’ If the sky became cloudy and the falling of rain approached, the color of his face would change; he would go in and out, go and come. When it rained, his distress would dissipate. When Aisha (ra) saw this state of his and asked him, the Messenger of Allah (pbuh) said: ‘Perhaps, O Aisha, it could be of the type the people of 'Ad mentioned when they saw it as a cloud spreading toward their valleys: 'This is a cloud appearing on the horizon bringing us rain' (verse 24).’ (S. HAWWA, 13/383)

 

(25). The wind fulfills what it was commanded to do and destroys everything. As a result, the people of 'Ad ‘remain in a state where nothing is seen except (the ruins of) their houses.’Neither they, nor their animals, nor their belongings—nothing is visible; only their chillingly empty houses stand where neither a person nor a smoking hearth can be found. ‘Thus do We recompense the criminals’—a law and destiny that executes its judgment upon the criminals without leaving room for exception. (S. KUTUB, 9/216, 217)

 

As Ibn Kathir said: ‘That is, this is Our judgment regarding those who deny Our Prophets and oppose Our command.’ This is also a caution for all sinners. (S. HAWWA, 13/375)

 

(26). ‘(O Meccan pagans!) And We had certainly established them in such power as We have not established you.’That is, you can never make a comparison in terms of wealth, property, strength, and power. While your power is limited only to the city of Mecca, they held the power of a very vast country in their hands. (MAWDUDI, 5/335)

 

‘We made for them hearing, vision, and hearts. But their hearing, vision, and hearts availed them not from anything since they were rejecting the signs of Allah. (And) what they used to ridicule enveloped them.’Here is a warning for the Meccan pagans and those in this position. The power of Allah, who destroyed the people of 'Ad—who were in possession of much better opportunities—with a severe hurricane, is sufficient for everything. (H. DONDUREN, 2/811)

 

46/27-31 O OUR PEOPLE! RESPOND TO THE CALLER OF ALLAH!

 

Translation

 

27- (O pagans!) And certainly We have destroyed what surrounds you of cities, and We have diversified the signs that perhaps they might return (from disbelief). [cf. 30/9; 40/21]

 

28- Then why did those they took besides Allah as deities [in hopes of] nearness not aid them? Instead, they strayed from them. And that was their falsehood and what they were inventing.

 

29- (O My Messenger!) And [mention] when We directed to you a few of the jinn, listening to the Qur'an. And when they attended it, they said [to one another], ‘Listen quietly.’ And when it was concluded, they went back to their people as warners. [cf. 72/1-20]

 

30- They said, ‘O our people, indeed we have heard a Book revealed after Moses confirming what was before it which guides to the truth and to a straight path.’

 

31- ‘O our people, respond to the Caller of Allah and believe in Him; He will forgive for you your sins and protect you from a painful punishment.’

 

Commentary

 

(27). ‘And certainly We have destroyed what surrounds you of cities.’This is an address to the Meccans by way of example. The destroyed cities around them are places like Ma'rib, the Hijr of Thamud, Sodom, and Ayka. ‘We have diversified the signs’—meaning We repeatedly explained the warning signs to them in various ways—’that perhaps they might return.’That they might give up shirk and rebellion and return to Tawhid; in fact, each of these changes was a document (of His power) in itself for the others, showing that there is nothing to be relied upon or worshipped besides Allah. (ELMALILI, 7/116, 117)

 

‘And certainly We have destroyed what surrounds you of cities, and We have diversified the signs that perhaps they might return (from disbelief).’Allah has laid waste to the cities that denied their prophets in the Arabian Peninsula: 'Ad in the Ahqaf region in the south, Thamud in Hijr in the north, Madyan on the Meccans' route to Damascus, and the people of Lot at the stopping point of the Meccans' summer journey to the north. (S. KUTUB, 9/218)

 

It appears that Allah diversifies His signs so that those who deny the religion might repent and return to their Lord. But they persist in their deviance. Thereupon, various calamities seize them. Since the calamities that befell them were reported by those who came after them, they are known by those who came even later. The Meccan pagans also heard those reports and saw their ruins as they went back and forth. (S. KUTUB, 9/218)

 

(28). ‘Then why did those they took besides Allah as deities to gain nearness not aid them?’That is, why did the fabricated deities and idols—to whom they prayed, saying ‘these are our intercessors with Allah,’ trying to get closer to Allah—not help them? In the words of Ibn Kathir: ‘It means, could these deities help them when they were in need?’ ‘No, they strayed from them.’Instead of helping them, they disappeared from the field of aid. Ibn Kathir says: ‘That is, they departed at the time they were most needed.’ (S. HAWWA, 13/376)

 

‘And that was their falsehood and what they were inventing.’That is the falsehood, the fabrication, and the result it reached; this is its reality: destruction and annihilation... Despite these concrete realities, what are the pagans—who take deities besides Allah with the claim of bringing them closer to Allah—expecting? Here is the result, here is the destination. (S. KUTUB, 9/218)

 

(29). ‘(O My Messenger!) And [mention] when We directed to you a few of the jinn, listening to the Qur'an. And when they attended it, they said: 'Listen quietly.' And when it was concluded, they went back to their people as warners.’The Qur'an's mention of the event where a group of jinn were directed to listen to the Qur'an from the Messenger of Allah (pbuh), and its relaying of what the jinn said and did, is sufficient on its own to accept the existence of jinn, that the event actually happened, that jinn can listen to and understand Arabic spoken in the structure voiced by the Messenger of Allah, and that they have the capability to believe, fall into disbelief, find the right path, or fall into deviance. (S. KUTUB, 9/220)

 

While the Messenger of Allah (pbuh) was returning to Mecca saddened from the Taif expedition, he stayed at a location called Batn-i Nahla. While he was performing the evening prayer there, a group of jinn came and listened to the Qur'an our Master (pbuh) was reciting. (Ahmed b. Hanbal 1/167). They became Muslims and returned to invite their people to faith in the Qur'an. All narrations regarding the incident agree that the jinn did not make themselves known to the Messenger of Allah (pbuh) there, and our Master did not notice them. Allah the Almighty later informed through revelation that they had listened to the Qur'an. (O. CELIK, 4/531)

 

It is understood from authentic narrations regarding the jinn coming to our Prophet (pbuh) and listening to him that after this incident, jinn began coming to the presence of the Messenger of Allah (pbuh) in successive delegations and having face-to-face conversations with him. (O. CELIK, 4/532)

 

Hadith: According to the report from Said ibn Jubayr, the jinn were being stoned and expelled while listening at the gates of heaven. Thereupon, Iblis assigned a group of jinn from Nusaybin to investigate the reason for this. At that time, while Muhammad (pbuh)—who was returning from Taif—was performing the morning prayer at the place called Batn-i Nahla, the jinn heard the Qur'an and realized that this was the reason. Almighty Allah had informed the Prophet that they were listening. (H. DONDUREN, 2/811, from Bukhari, Tafsir Surah 72/1; Muslim, Salat 149; Tirmidhi, Tafsir Surah 72/1)

 

Hadith: Alqama narrates: I asked Ibn Mas'ud: ‘Did any of you accompany the Prophet on the night of the jinn?’ He said ‘No,’ and added, ‘One night in Mecca we lost him. We searched everywhere, in the valleys and hills. We wondered if an assassination had been carried out or if something else had happened. We spent the most distressed night a people could spend. In the morning, we saw the Prophet (pbuh) coming from the direction of Hira. When we told him of the sorrow we felt, he said: 'A caller of the jinn came to me; he invited me to go to them. So I went and read the Qur'an to them.' The Messenger of Allah (pbuh) took us and showed us the footprints of the jinn and the traces of the fires they had lit.’ (O. CELIK, 4/532, from Muslim, Salat 150, 153; Tirmidhi, Tafsir 46)

 

(30). ‘(The jinn) said: 'O our people! Indeed we have heard a Book revealed after Moses, confirming what was before it, which guides to the truth and to a straight path.'‘Ibn Kathir says: ‘They did not mention Jesus (pbuh). Because in the Gospel revealed to Jesus, there are some admonitions and heart-softening expressions along with a small amount of rulings regarding the permissible and forbidden. In reality, the Gospel is a book that completes the Shari'ah brought by the Torah. The foundation is the Torah. Therefore, they said: 'Revealed after Moses.'‘ (S. HAWWA, 13/377)

 

It is understood from here that these jinn previously believed in Moses (pbuh) and other heavenly books. After hearing the Qur'an, they realized it was the same word preached by the previous prophets. Therefore, they immediately believed in this book and the Messenger of Allah who brought it. (MAWDUDI, 5/336)

 

(31). ‘O our people! Respond to the Caller of Allah. Believe in Him that He may forgive for you some of your sins and protect you from a painful punishment.’From their words, it is also understood that (the jinn) believe in the hereafter. As seen, they know that believing and responding to Allah's call will ensure the forgiveness of sins and protection from punishment, and with this knowledge, they warn and give good tidings to their people. (S. KUTUB, 9/226)

 

Reward for the deeds performed by jinn: Abu Hanifa said: ‘According to this verse, for the believing jinn there is only salvation from hell, there is no reward (thawab).’ However, according to Abu Yusuf, Imam Muhammad, Imam Malik, and Ibn Abi Layla, reward and punishment are necessary for them just as for humans. Dahhak, on the other hand, stated that jinn will also enter paradise according to verse 55:56 of Surah Ar-Rahman and will eat and drink there. (H. DONDUREN, 2/811, from Baydawi and Madarik)

 

Ibn Kathir says: ‘In this command, there is evidence that Almighty Allah sent Muhammad (pbuh) to the thaqalayn (the two weighty groups) consisting of jinn and men. Because He invited them to Almighty Allah and read the surah that addresses both groups and offers obligations to both parties. In this surah he read, there are promises and threats for both. This is Surah Ar-Rahman. Therefore, they said: 'Respond to the Caller of Allah and believe in Him...'‘ (S. HAWWA, 13/401)

 

46/32-35 ONE WHO DOES NOT RESPOND TO THE CALLER OF ALLAH CANNOT FRUSTRATE ALLAH

 

Translation

 

32- (Say, O My Messenger:) And whoever does not respond to the Caller of Allah (the invitation of Prophet Muhammad) cannot frustrate Him on earth, and he will not have besides Him any protectors. Those are in manifest error.

 

33- (O My Prophet!) Do they not see that Allah, who created the heavens and the earth and did not tire by their creation, is able to give life to the dead? Yes. Indeed, He is over all things competent. [cf. 17/99; 36/81-82; 40/57; 50/38]

 

34- And the Day those who disbelieved are exposed to the Fire (Allah will say to them), ‘Is this (punishment) not the truth?’ They will say, ‘Yes, by our Lord (it is true).’ He will say, ‘Then taste the punishment because you used to disbelieve!’

 

35- So be patient (O My Messenger!), as those of firm resolve (patience) among the messengers were patient, and do not be impatient for them (regarding the punishment). The Day they see that which they are promised, it will be as though they had not remained [in the world] except for an hour of a day. This is a notification (conveyance). And will [any] be destroyed except the defiantly disobedient people?

 

Commentary

 

(32). ‘(Say, O My Messenger:) And whoever does not respond to the Caller of Allah (the invitation of Prophet Muhammad) cannot frustrate (Allah) on earth.’That is, he cannot frustrate Allah and save himself from His punishment. This verse summarizes the threat and warning. And here, the speech of the jinn comes to an end. (ELMALILI, 7/120)

 

‘He will not have besides Him any protectors. Those are in manifest error.’Ibn Kathir says: ‘This is the position of threat and intimidation. They invited their people with expressions that were both encouraging and frightening. Because of this, they influenced many of them, and they came to the Messenger of Allah (pbuh) in successive delegations.’ (S. HAWWA, 13/378)

 

(33). ‘Do they not see that Allah, who created the heavens and the earth’—who existed by His command following the word ‘be’ without resistance or opposition—’and did not tire by their creation, is able to give life to the dead?’The answer to the question: ‘Yes, He is surely over all things’—including resurrection after death and other things—’Competent.’(S. HAWWA, 13/378)

 

(34). ‘And the Day those who disbelieved are exposed to the Fire (Allah will say to them): 'Is this (punishment) not the truth?' They will say: 'Yes, by our Lord (it is true).'‘(And they can do nothing but confess, S. HAWWA). ‘(Allah will say:) 'Then taste the punishment because you used to disbelieve (by being a disbeliever in worldly life, S. HAWWA)!'‘’

 

(35). ‘So be patient as those of firm resolve (ulu'l-azm) among the messengers were patient!’Scholars have different views regarding the number of messengers of firm resolve. According to the most famous view, they are Noah, Abraham, Moses, Jesus, and the final prophet Muhammad (peace and blessings be upon them all). Almighty Allah clearly specified their names in the verses of Surah Al-Ahzab and Surah Ash-Shura. There is also a possibility that all prophets are meant by Ulu'l-Azm. (S. HAWWA, 13/402)

 

‘Do not be impatient for them’—for their punishment! ‘The Day they see what they are promised, it will be as though they had remained in the world only for an hour of a day.’That is, they will find the duration they stayed in worldly life so short at that time that they will think of it as a brief moment of the day. (S. HAWWA, 13/379)

 

‘This is a notification (tebligh).’Then listen, O people! This call is a declaration directed to all humans and jinn, warning the oppressors with divine punishment. (M. KISA 1/528)

 

That is, these pieces of advice given to you are sufficient as advice. Or, this is a notification made by the Messenger: ‘Will any be destroyed except the defiantly disobedient people?’That is, is anyone destroyed by Allah other than those who have turned themselves toward destruction? This is a manifestation of His justice. He only punishes those who deserve the punishment. (S. HAWWA, 13/379, 380)