CHAPTER 3: AL-I IMRAN (THE FAMILY OF IMRAN)

It was revealed during the Medina period. It consists of 200 verses. The Surah is named as such because the family of Imran is mentioned in verses 33-37 (it took this name because the family of Imran was mentioned there (H. T. FEYIZLI, 1/49)

In the Name of Allah the Compassionate , the Merciful

3/1-9: THE POSSESSOR OF ABSOLUTE POWER

Translation

1. Alif, Lam, Mim.

2. Allah—there is no deity except Him. He is the Ever-Living (Hayy) and the Sustainer of existence (Kayyum—the one who is always living and who oversees and manages His creation. Everything continues its existence through Him.

3-4. (O my Prophet! Allah) revealed the Qur’an to you with the truth (filled with truth and reality/hak ve hakîkatin ta kendisi ile dolu) and as a confirmation of what came before it (the originals of the previous scriptures/kendinden öncekilerin asıllarını). Before this, He revealed the Torah and the Gospel to guide people to the right path, and finally, He revealed the Furqan (the Qur'an which distinguishes between truth and falsehood/hak ile bâtılı ayırt eden Kur’ân’ı). Indeed, for those who disbelieve in the verses of Allah, there is certainly a severe punishment. Allah is Exalted in Might and a relentless punisher / the Taker of Retribution (on behalf of the oppressed/mazlumların intikamını alıcıdır).

5. Truly, nothing in the earth or in the heaven is hidden from Allah.

6. He is the one who shapes you in the wombs however He wills. There is no deity except Him. (He is) the Exalted in Might, the Possessor of Judgment and Wisdom.

7. (O my Prophet!) It is He who has revealed the Qur’an to you. Some of its verses are definitive (muhkam—clear and precise/açık ve kesin), which are the foundation (basis) of the Qur’an, and others are unspecific (mutashabih—those whose meanings are not clear). As for those in whose hearts is deviation, they follow what is unspecific of it, seeking to cause discord (fitna) and seeking to interpret it (according to their own desires). However, no one knows its [true] interpretation except Allah. And those who are firm in knowledge say: “We believe in it; all of it is from our Lord.” And no one can reflect and understand (this) except those of sound mind (those with common sense).

8. (They say:) “Our Lord; do not let our hearts deviate (from the truth/haktan) after You have guided us. Grant us mercy from Your presence. Indeed, You are the Bestower of abundance.”

9. “Our Lord; surely You are the Gatherer of mankind on a Day about which there is no doubt (at all regarding its coming/geleceğinden aslâ şüphe edilmeyen). Indeed, Allah does not fail in His promise.”

Commentary

The Attributes of Allah and the Greatest Name (Al-Hayy & Al-Kayyum)

(1-2). 'Alif, Lam, Mim.' 'Allah—there is no deity except Him. He is the Ever-Living, the Sustainer.' That Supreme Allah is such a True Deity that there is nothing else worthy of worship, deserving of adoration, or to be called a god or served besides Him. This is because He is the Ever-Living (Diri) and the Sustainer (He who exists by His own Essence, the Creator, Sustainer, and Manager of all beings). He is free from perishing or vanishing; He never dies. He is Present and Witnessing in pre-eternity and post-eternity, the Necessary Existence (whose existence is essential), who manages and directs everything, and who protects, favors, and nourishes His creation. He is the One who keeps everything standing, the One who feeds and raises all. Despite this, nothing diminishes from Him; He is continuously the Ever-Living and the Sustainer. Furthermore, He is the only One who possesses these attributes. (ELMALILI, 2/293)

The Sustainer (Kayyum) means the One who exists by His own Essence, who has no need for anyone else to bring Him into existence, and who requires no place or another being to exist. (S. HAWWA, 2/252)

In some Hadiths, the phrase '‘Allâhu lâ ilâha illâ huwa‘l hayyu‘l qayyûm’ Allah, there is no deity except Him, the Ever-Living, the Sustainer' is characterized as 'Al-Ism al-A'zam' (The Greatest Name of Allah). (QUR’AN WAY, 1/464)

The Greatest Name (Ism al Azam): This refers to the most supreme name of Allah. It is mentioned in the Qur'an to "Exalt the name of your Supreme Lord" and "Blessed is the name of your Lord, Owner of Majesty and Honor. In some hadiths there is some mention of The Greatest name of Allah, Ism Al Azam. The names expressed as the Greatest Name are:

The Most Supreme Names of Allah (Al-Ism al-A'zam)

In some hadiths, the Greatest Name of Allah has been mentioned. The names expressed as the Greatest Name are as follows:

(a) The name "Allah" and the pronoun "He" (Huwa) which points to Him.

(b) The phrases "There is no deity but He," "The Ever-Living and the Sustainer," and "The Most Compassionate and the Most Merciful." These names are mentioned in the following hadith: The Prophet said, "The Greatest Name of Allah is in these two verses," and he recited the 163rd verse of Surah Al-Baqarah, which means "Your deity is one deity. There is no deity but He, the Most Compassionate, the Most Merciful," and the 2nd verse of Surah Al-i Imran, which means "That Allah, there is no deity but He, the Ever-Living, the Sustainer."

(c) "The Bestower" (Al-Mannan), "The Originator of the heavens and the earth" (Badi-us-samawati wal-ard), and "The Owner of Majesty and Honor" (Zü’l-Celâli ve’l-ikrâm).

(d) ‘Allah’, ‘lâ ilâhe illâ hû’, ‘ehad’, ‘samed’ ‘ellezî lem yelid ve lem yûled’. "Allah," "There is no deity but He," "The One" (Al-Ahad), "The Eternal Refuge" (Al-Samad), and the attributes "He neither begets nor is born" (Allezî lem yelid ve lem yûled). (DICTIONARY OF RELIGIOUS CONCEPTS, 1/286)

(3-4)The Revelation and the Previous Scriptures

'He revealed the Book to you with Truth.' It is He who revealed the Qur'an upon His Messenger Muhammad (pbuh) as an immutable, certain truth (with its evidence) that accepts no doubt or hesitation.

'Confirming what came before it...' It approves the books revealed previously. 'Before this, He revealed the Torah and the Gospel as a guide for people.' He revealed the Torah to Moses and the Gospel to Jesus as guidance for humanity before the Qur'an. 'And He revealed the Furqan.' Furqan means that which distinguishes between truth and falsehood, guidance and misguidance, and the right and the wrong. (S. HAWWA, 2/253)

The term 'the Book' in this verse refers to the Holy Qur'an. 'With Truth' (bi’l-haqqi) implies that the Prophet brought true news, reflected reality, is full of evidence of coming from Allah, and is a consistent book that distinguishes right from wrong. 'Confirming' (musaddiqan) shows that the Qur'an confirms previous divine books, that monotheism did not start with Muhammad (pbuh), and that the development of religious teachings reached its peak with him. After the descent of the Qur'an, which represents the pinnacle of divine notification, the Torah and Gospel should no longer be seen as guides for guidance. (QUR’AN WAY, 1/465, 467)

The Torah in the Qur'an: Verses state that a book was given to Moses, serving as a guide for the Israelites. It was revealed by Allah, but the Jews sought the Prophet’s judgment while the Torah was with them. It mentions that the People of the Book did not implement the Torah and Gospel, that Jesus confirmed the Torah, and that Muhammad (pbuh) was foretold in it. It also notes that the Jews altered the Torah.

The Gospel in the Qur'an: Usually mentioned alongside the Torah. It states that Jesus confirmed the Torah and was taught the Book, wisdom, the Torah, and the Gospel. The Qur'an criticizes Christians for not fulfilling the requirements of the Gospel, forgetting part of the advice given, and concealing some of it. (QUR’AN WAY, 1/477-483)

(6). 'He is the One who shapes you in the wombs as He wills.' Whether male or female, beautiful or ugly, in this or that color... He is the One who gives diverse forms. This verse indirectly points out that Jesus, son of Mary, was also created by Allah like other humans, as Allah shaped him in his mother's womb as He willed. This verse rejects the Christian concept of deity. The Christians of Najran had cited Jesus's miracles (raising the dead, healing the blind) as evidence of his divinity. (S. HAWWA, 2/254)

(7).'It is He who revealed the Book to you. Some of its verses are definitive (Muhkam).' The texts of some verses of this Qur'an are made extremely definitive. They are protected from various possibilities and ambiguities. Their indications and purposes are presented clearly without any confusion. 'These are the foundation of the Book.' They form the essence. When any doubt or hesitation arises, one refers to these definitive verses. (S. HAWWA, 2/254)

According to Ibn Abbas, definitive verses (Muhkam) are those regarding abrogation, the lawful, the prohibited, fixed penalties, judicial rulings, and commands to be acted upon. (H. DONDUREN, 1/108)

'Others are unspecific (Mutashabih).' In linguistic terms, it means things that resemble each other. As a term, it refers to words or phrases whose outward meaning is not fully understood, whose real meaning is left to Allah, or which have multiple possible meanings where prioritizing one is difficult. These include the "broken letters" like 'Alif Lam Mim' or 'Ta Ha,' expressions like Allah's "hand," "face," or "throne," and attributes like "The All-Seeing" or "The All-Powerful." (H. T. FEYIZLI 1/49)

The Benefit of Unspecific Verses: They allow scholars to reflect deeply and try to comprehend through reasoning. They help humans realize their inability to fully grasp Allah's book, ensuring that efforts to understand the Qur'an continue without interruption. (S. HAWWA, 2/256)

One of the states of those deep in knowledge is praying not to be led astray. The Prophet used to pray: "O Allah, who turns the hearts, keep our hearts firm upon Your religion." Throughout history, deviant sects have clung to verses they misunderstood or interpreted inconsistently; these are typically the unspecific (Mutashabih) types. Some disbelieving groups use these verses to prove their corrupt views and fight against Islam. They ignore the definitive verses to hide their true faces. (S. HAWWA, 2/258, 259)

3/10-13: THE LOVE OF WEALTH AND PROGENY

 Translation

10. Indeed, those who disbelieve and sink into unbelief—neither their wealth nor their children will avail them anything against Allah. And it is they who are the fuel for the fire (in Hell).

11. (The situation of the disbelievers in the hereafter) is like the case of the family of Pharaoh and those before them. They denied Our verses; so Allah (with His punishment) seized them for their sins. And the punishment of Allah is very severe.

12. (O my Messenger!) Say to those who disbelieve / sink into unbelief: “You will soon be defeated and gathered and driven into Hell. And what an evil bed it is!”

13. (O believers!) There is a lesson for you in the two groups that met (for battle at Badr): One group was fighting in the way of Allah, and the other was disbelievers. These (Muslims who were fighting in the way of Allah) saw with their own eyes that they were twice their number. Allah supports with His victory whom He wills. Indeed, in that is a lesson for those who have eyes (of truth) open. [cf. 2/249-250; 8/44]

Comentary

Futility of Wealth and the Reality of Divine Victory

The Powerlessness of Worldly Assets

(10)."The wealth and children of those who disbelieve will not provide them any benefit before Allah." Should Allah wish to punish them in this world and the hereafter, neither their children nor their wealth can avert any part of this punishment. (S. HAWWA, 2/260)

Far from children providing any benefit, disbelievers will flee from their children and relatives in the hereafter (80/33-36), and their excuses will be of no use to them (40/52). The only things that will benefit a person in the hereafter are faith (iman), righteous deeds (salih amal), sincerity (ikhlas), and piety (taqwa). (26/88, 89, I. KARAGOZ, 1/471)

(11)."Like the state of the dynasty of Pharaoh and those before them." Just as their children and wealth were of no use to the dynasty of Pharaoh, and just as they were punished in this world and subjected to torment in the hereafter, these disbelievers will face the same fate. (S. HAWWA, 2/260)

The Prophecy of Defeat and the Miracle of Badr

(12)."You will soon be defeated and dragged into Hell." The expression "You will soon be defeated" reports a miraculous event that would be encountered in the near future. Indeed, after this, the Meccan pagans suffered a definitive defeat, though they resisted until the Conquest of Mecca. As for the Jews of Medina, they lost their influential positions before the Messenger of Allah bid farewell to this worldly life. (QUR’AN WAY, 1/510, 511)

On the day of Badr, the number of pagans was 900 or 1,000, while the number of Muslims was 313. The disbelievers were three times the number of the believers. In accordance with the verse "He showed them as few in your eyes when you met" (Anfal 8/44), Allah showed the pagans to the Muslims as twice their number rather than three times. (S. HAWWA, 2/261)

Although the material conditions at Badr were in favor of the pagans, the victory of the Muslims is a miracle and shows that the moral power provided by faith is above everything. In the struggle between faith and disbelief, one must not be deceived by numerical values. If Allah wills, He causes the opposing side to be perceived differently; if He wills, He supports the believers with angels and overturns numerical balances. (QUR’AN YOLU, 1/512)

Almighty Allah supports whom He wills with His help and gives strength to whom He wills. Almighty Allah helped the Muslims with 1,000 angels during the Battle of Badr (8/9-12). Similarly, Allah helped the Muslims in later times, for example, in the Gallipoli Campaign (the Battle of Canakkale). By Allah’s leave, there are many small groups that have overcome large groups. (2/249) (I. KARAGOZ, 1/476)

Exegesis Notes

The Lesson of Pharaoh: Just as Pharaoh’s wealth and power could not save him from Allah’s judgment, the disbelievers of any era will find no refuge in their worldly assets.

3/14-17: THE DECEPTION OF WORLDLY BEAUTY

Translation

14. The desires of the soul for women, sons, heaped-up heaps of gold and silver, branded horses (specially bred and set out to pasture), cattle (such as camels, oxen, sheep, and goats), and crops have been made fair-seeming (attractive) to mankind. These are the (temporary) pleasures of the life of this world (given for testing). But the most beautiful place of return is with Allah. 

15. (O my Messenger!) Say: "Shall I inform you of something better than those? For those who attain righteousness (those who live in accordance with Allah's command and avoid sin), there are gardens with their Lord beneath which rivers flow, where they will abide forever, purified spouses, and (above all) the pleasure of Allah. And Allah is All-Seeing of His servants." 

16-17. (Those people of righteousness are) those who say: "Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire." They are the ones who are patient, the truthful (in their faith, words, intentions, and deeds), the obedient who submit (to Allah), those who spend (their wealth for His sake), and those who seek forgiveness in the hours before dawn (through prayer).

Commentary

Worldly Desires versus Eternal Rewards

The Nature of Worldly Attractions

(14)."These are the temporary ornaments and blessings of the life of this world." It is explained in the verse that worldly pleasures and blessings made attractive to humans—such as interest in the opposite sex, sons, gold, silver, horses, animals, and crops—are only temporary benefits of the worldly life. (QUR’AN WAY, 1/514)

Hadith: "The world is a place of livelihood. The best of the worldly assets is a righteous woman." (Narrated from Muslim and Ibn Majah; H. DONDUREN, 1/108)

Hadith: "From your world, women and pleasant scents were made dear to me. And the delight of my eyes was placed in prayer." (Narrated from Nasai; H. DONDUREN, 1/108, 109)

Loving women for the purpose of protecting one's chastity within the framework made lawful (halal) by Allah and to have many children is a desired and encouraged situation. The love for children is praised when it is for increasing the lineage and the number of Muslims, but it is censured (blamed) if it is for boasting against others. (S. HAWWA, 2/263)

The love for wealth is censured if it is for the purpose of boasting, arrogance, showing superiority over the weak, or acting as a tyrant toward the poor. However, if it is for the purpose of helping close relatives, visiting kin, looking after loved ones, and spending in various ways of charity and obedience, then it is seen as pleasant and beloved by the Divine Law (Sharia). As long as we stay within the boundaries set by Allah, use these blessings within that framework without forgetting Allah’s right over them, and do not forget the hereafter or fall into transgression, the beauties of the worldly life are not made forbidden (haram) for us. (S. HAWWA, 2/263)

The Rewards for the Righteous

(15)"...For those who attain righteousness, there are gardens with their Lord beneath which rivers flow, where they will abide forever, purified spouses, and the pleasure of Allah..." In the Holy Qur'an, the women of Paradise are described as follows: They are recreated, always young girls of the same age, they love their spouses dearly, they are radiant and eternally virginal (56/35-37, 78/33), they have large dark eyes, fair skin, and are very beautiful (56/22, 23). They are like protected, untouched pearls (37/48, 49), rubies, and corals (55/56-58). Their characters, faces, and eyes are beautiful. (55/70, 74; I. KARAGOZ, 1/479)

(16-17)."(Those people of righteousness are) the patient, the truthful, the sincerely obedient, those who spend (in the way of Allah), and those who seek forgiveness in the hours before dawn." These superior blessings are for those listed below:

a) The patient: Those who persist in acts of obedience, abandon forbidden things, and resist calamities with patience.

b) The truthful: Those who report the truth verbally, perform their deeds soundly by implementing what they have decided, and are truthful in their intentions.

c) The sincerely obedient: Those who fulfill their worship, give charity from their wealth, look after their relatives, and help those in need.

d) Those who seek forgiveness at dawn: Those who perform prayers and seek forgiveness (istighfar) during the hours before dawn. (S. HAWWA, 2/264)

Hadith: "Every night, Allah descends with His mercy to the lowest heaven. When the last third of the night remains, He calls out: 'Is there anyone asking so that I may give? Is there anyone praying so that I may accept? Whoever seeks forgiveness, I shall forgive him.'" (Narrated from Bukhari; H. DONDUREN, 1/109)

The Superior Reward: The "best of destinations" is with Allah: Gardens under which rivers flow, purified spouses, and—most importantly—the pleasure of Allah (Ridhwanullah).

3/18-20: THE TRUE RELIGION IN THE SIGHT OF ALLAH

Translation

18. Allah has borne witness (made it known) that there is no deity except Him. The angels and those possessing (just) knowledge also (bore witness to this truth with faith and declaration) maintained in justice. There is no deity except Him. He is the Exalted in Might, the Possessor of Judgment and Wisdom.

19. Undoubtedly, the (true) religion in the sight of Allah is Islam. However, those who were given the Scripture (Jews and Christians) did not fall into disagreement except after knowledge had come to them, due to the ambition (jealousy/rivalry) among themselves. Whoever disbelieves in the verses of Allah, let them know that Allah is swift in account.

20. (O Muhammad! Despite this, if anyone) enters into dispute with you concerning matters of religion, say: "I have submitted myself to Allah, and so have those who follow me." And say to those who were given the Scripture and to the unlettered (those without a book / the pagans): "Have you also accepted Islam?" (Accept it). If they submit to the truth and enter Islam, they have certainly found the right path. But if they turn away, then your duty is only to convey the message. And Allah is All-Seeing of His servants.

Commentary  

Divine Justice, The Nature of Islam, and Human Responsibility

Justice and the Sovereignty of Allah

(18)."Allah bore witness, maintaining justice, that there is no deity except Him." Just as Almighty Allah is just in providing sustenance, in the timing of deaths, and in the rewards and punishments He grants, He also commands His servants to act equally toward one another. He has not left them without revelation, without justice, or without a book. (S. HAWWA, 2/265)

By maintaining justice, He has declared: He is the sole and only deity of all creatures. All are His servants and His creation. They are in need of Him. (S. HAWWA, 2/265)

The management of this universe and the lives of people is constantly carried out with justice by Allah. The emergence of absolute justice in human life—just as every being in the universe fulfills its duty in absolute harmony with the duties of other beings—cannot be realized unless the way of Allah, which He chose for human life and explained in His book, is accepted as the arbitrator for human affairs. Otherwise, one cannot speak of justice, perfection, or harmony between the movement of the universe and the movement of humans. Such a state is oppression (zulm), conflict, disintegration, and extinction. Thus, we see that throughout history, only when the book of Allah alone has ruled have people been able to enjoy the taste of justice. Whenever another lifestyle, which is a product of humans, has ruled human life, it has brought with it human barbarity and helplessness. Along with these, some form of oppression and contradiction has never been absent: the oppression of the individual against society, the oppression of society against the individual; the oppression of one class against another; the oppression of one nation against another; or the oppression of one generation against another... Only the justice of Allah is far from all of these. Because Allah is the deity of all servants. Furthermore, no being in the heavens or on the earth is hidden from Him. (S. KUTUB, 2/55)

(19). "Indeed, the religion in the sight of Allah is Islam." The only religion that will be accepted by Allah is Islam. Islam means submitting to Allah. The final version of this religion is the last religion revealed to Prophet Muhammad (pbuh), which has abolished all other previous religions and which all the worlds are obligated to follow. (S. HAWWA, 2/275)

Islam is not just an event between Allah and the servant; it is a divine religion that ensures happiness in both this world and the hereafter with its social and legal principles, deriving its source from the Qur'an. The religion of Islam is a whole with its provisions of faith, worship, morality, social transactions, and penalties. Therefore, anyone who rejects one of the provisions of the Qur'an leaves the religion. (H. T. FEYIZLI, 1/51)

That Islam is not a mere dry claim, not just a symbol, not just a word spoken with the tongue, and not even just a thought that the heart embraces in peace. It is certainly not a set of individual religious duties performed by individuals alone in prayer, fasting, and Pilgrimage (Hajj). No... This is not the Islam for which Allah accepts no other religion for mankind... The Islam mentioned here is the Islam realized through submission. It is the Islam realized through obedience and devotion. It is the Islam realized by appointing the book of Allah as the arbitrator in the affairs among servants. Islam is the acceptance of the unity of divinity and authority. (S. KUTUB, 2/56, 57)

The Roots of Disagreement and the Duty of Conveyance

"Those who were given the Scripture did not fall into disagreement except after knowledge had come to them, due to the ambition among themselves." Jews and Christians fell into dispute among themselves and with one another only after clear knowledge—which contained no doubt or ambiguity—had come to them. This was due to jealousy, the passion for leadership, and the desire to ensure that some people would follow them. That is to say, the only reason for their disagreement was their deviation into oppression due to such matters. (S. HAWWA, 2/275)

(20)."If they dispute with you, say: 'I have submitted myself to Allah, and so have those who follow me.'" Say to those who are Jews and Christians, who were "given the Scripture," and to the "unlettered ones" who have no book: "Have you also become Muslims?" This is a question asked with the purpose of a command. It means, "Become Muslims, for clear evidence has come to you necessitating that you become Muslims." "If they become Muslims, they have found guidance." If those who are Jews and Christians "turn away" and reject entering Islam, "then your duty is only to convey the message." Your duty is only to inform them of your messengership, to show the path of guidance, and to draw attention to it.(S. HAWWA, 2/276)

"...your duty is only to convey the message..." Freedom of religion is essential in Islam. No one can be forced to accept Islam. The message is only conveyed in accordance with its proper method. (I. KARAGOZ, 1/487)

Hadith: "Whoever hears of my prophethood, whether they be Jewish or Christian, and then dies without believing, they will certainly be among the inhabitants of the Fire." (Narrated from Muslim; S. HAWWA, 2/276)

Exegesis Notes

The Ultimate Testimony (Verse 18): Allah Himself, the angels, and the people of knowledge testify to the Oneness of Allah and His Justice (Adl).

3/21-25: FRUITLESS EFFORTS AND THE ILLUSION OF IMMUNITY

Translation

21-22. As for those who deny the verses of Allah, kill the prophets unjustly, and kill those people who command justice—give them the news of a very painful punishment. They are the ones whose deeds have gone to waste in this world and the hereafter. They have no helpers (to prevent their punishment).

23-24. (O my Messenger!) Have you not looked at the state of those who were given a portion of the Torah (the Jews)? They are being called to the Book of Allah to judge between them, but then a group of them turns away (from that Book). Indeed, they are those who turn away (from divine rulings). This is because of their saying: "The Fire will never touch us except for a numbered few days." However, these things they invented had deceived them regarding their religion.

25. So how will it be (let them reflect on the state of those who turn away from the Qur'an) when We gather them for a Day (the Resurrection) about which there is no doubt, and every soul is compensated in full for what it earned (in the world) without being wronged?

Commentary

Transgression, False Security, and Divine Accountability

The Gravity of Killing the Just

(21-22). "...Give news of a painful punishment to those who kill the prophets unjustly." Those Jews killed Zechariah and his son John (Yahya) and other prophets without any justification. (M. A. SABUNI, 1/174)

Killing those who command justice among people is one of the effects of arrogance. This is because the Messenger of Allah defined arrogance as transgression against the truth and looking down upon people. Furthermore, "a person who has even an atom's weight of arrogance in their heart shall not enter Paradise. (S. HAWWA, 2/277)

(23-24). "Have you not seen those who were given a portion of the Torah, being called to the Book of Allah (the Torah) to judge between them, and then a group of them turns their backs and leaves?" Their departure by turning their backs in this manner is truly an astonishing and surprising situation. This is because referring to the Book of Allah is an obligation (fard) and an indispensable necessity. However, turning away in such situations is their habit and custom. (S. HAWWA, 2/278)

"This is because of their saying: 'The fire will never touch us except for numbered days.'" The reason they turn away from the judgment of Allah in this way is that they make the punishment they will face in the hereafter seem easy to themselves, believing they will emerge from the fire after a short period, such as forty or seventy days. (S. HAWWA, 2/279)

The arbitration of the Prophet was sought regarding two Jews who committed adultery. When he commanded that they be stoned according to the Torah, they caused a great uproar. They attempted to deny it by saying, "There is no such command in the Torah." When the Prophet had the Torah brought and the ruling read out, they dispersed and left. [cf. 2/80] (H. T. FEYIZLI, 1/52)

(25). "How will it be for them when everyone is given what they earned (in full) without any injustice?" Everything done in the world by every responsible person will one day appear before them; they will be forced to give an account as required by divine justice. Even if there is forgiveness and placement in Paradise for a servant, there will be a distinct sanction of the Day of Account before that stage. (QUR’AN WAY, 1/531)

3/26-27: THE OWNER OF THE DOMINION (MALIK AL-MULK)

Translation

26. (O my Messenger!) Say: "O Allah, Owner of Sovereignty; You give sovereignty to whom You will and You take sovereignty away from whom You will. You exalt whom You will and You abase whom You will. All (kinds of) goodness is in Your hand alone. Indeed, You are Powerful over all things."

27. "You merge the night (hours) into the day (making the days longer), and You merge the day (hours) into the night (making the nights longer). You bring the living out of the dead, and You bring the dead out of the living. And You provide for whom You will without account."

Commentary

The Absolute Ownership of Sovereignty (Al-Mulk)

(26). "Say: 'O Allah, Owner of Sovereignty, You give sovereignty to whom You will.'" You give the portion of sovereignty that You have distributed to whomever You will, "and You take it away from whom You will." You exalt a person by giving them sovereignty and status, and "You abase whom You will" by taking sovereignty and status away from them. "Goodness is in Your hand alone." You give it to whom You will and take it from whom You will. (S. HAWWA, 2/280)

The word sovereignty (mulk) includes meanings such as "prophethood, power, the strength to govern, victory, dominance, knowledge, wealth, reputation, intellect, and health"—both material and spiritual opportunities. Accordingly, Allah Almighty, who is the Owner of all Sovereignty (Malik-ul Mulk), is the absolute owner of all these opportunities. He possesses infinite power and will to grant whichever of these blessings He wills to whichever servants He chooses. O. CELIK, 1/395)

Whether sovereignty refers to prophethood, world dominance, or any other aforementioned meaning, it makes no difference; the Almighty bestows these upon whom He wills and withdraws them from whom He wills. Indeed, prophethood continued through the lineage of the Israelites for centuries. For this reason, they expected the final prophet, whose coming was foretold in the Torah, to also be from among themselves. They viewed this as a natural right. However, Allah Almighty took this blessing from their hands due to the sins they committed and their ingratitude, and He bestowed it upon Prophet Muhammad (pbuh) from the elite branch of the Arabs, the Quraysh. Our Prophet established the Islamic state in Medina and dominated the Arabian Peninsula in a short time. Before long, the Byzantine and Persian empires were conquered, and the borders of the Islamic State expanded as far as Istanbul, the Caucasus, and Spain. (O. CELIK, 1/396)

(27). "You merge the night into the day, and You merge the day into the night." That is, while shortening one, You lengthen the other. While one lengthens, the other shortens. Later, they approach each other again. This situation continues through the spring, summer, autumn, and winter seasons of the year. (S. HAWWA, 2/280)

"You bring the living out of the dead, and You bring the dead out of the living." This expression may relate to material life as well as spiritual life. Considering the meanings in which the Holy Qur'an uses the words "killing and reviving," both are possible. Allah Almighty brings the ear of grain out of the seed, and the seed out of the ear of grain; the tree from the kernel, and the kernel from the tree; the living organism from the semen, and the semen from the living organism; the bird from the egg, and the egg from the bird. Our Supreme Lord brings the good out of the bad, and the bad out of the good; the believer from the disbeliever, and the disbeliever from the believer; the scholar from the ignorant, and the ignorant from the scholar. The fact that Almighty Allah has brought prophets out of societies that had gone very far in sin and corruption is a beautiful example of this. (O. CELIK, 1/397)

"And You provide for whom You will without account." You give so much wealth to whomever You will—while everything is known by You in its entirety—that the person cannot count it or even know its calculation or total amount. (S. HAWWA, 2/281)

During the period when this group of verses (between verses 19-27) was revealed (the 3rd year of the Hijra), the believers were suffering from poverty, hunger, and difficulties, while the disbelievers and the rebellious lived in abundance. These verses answer the potential question that might arise in minds: Allah is the owner of all authority, power, wealth, and riches. He gives them to whom He wills. Wealth is not a criterion for honor or friendship with Allah. (MAWDUDI, 1/217)

3/28-30: THE BOUNDARIES OF ALLIANCE (WALA)

Translation

28. Let not the believers take those who sink into unbelief / opponents of Islam as guardians (judges, commanders, rulers, and confidants) instead of the believers. Whoever does that has nothing (to expect as help) from Allah. Except when you fear a danger from them and take precautions (by acting friendly under duress and making treaties on matters that will not be against the interests of Muslims). Allah warns you to beware of Himself (against opposing and rebelling), and the final return is to Allah. [cf. 4/139-144; 58/22]

29. (O my Prophet!) Say: (O people!) "Whether you conceal what is in your hearts or reveal it, Allah knows it. He also knows whatever is in the heavens and whatever is on the earth. Allah is Powerful over all things." [cf. 3/100]

30. On the Day of Resurrection, every human will find every good they did (in the world) presented before them, and also every evil they committed... (But the human) will wish that there were a great distance between themselves and the (evil) they committed. Allah warns you to beware of Himself (so that you do not deserve His punishment); Allah is Most Compassionate toward His servants.

Commentary

Guidelines for Relationships with Non-Muslims

Understanding "Wala" (Alliance/Friendship)

(28)."Let not the believers take the disbelievers as guardians instead of the believers." This verse prohibits believers from harboring devotion and love toward disbelievers due to kinship, friendship, interest, hope, or fear. The command "instead of the believers" expresses that taking believers as guardians is sufficient and that disbelievers should not be preferred over believers. "Whoever does this has no friendship left with Allah." If someone takes disbelievers as guardians, their friendship with Allah ceases to exist in any way. One cannot both love and be devoted to a friend while also harboring love for that friend's enemy; these are contradictory things. (S. HAWWA, 2/281)

Not taking non-Muslims as guardians does not mean completely cutting off human and social relations, trade, commerce, neighborliness, or benefiting from them in science, technology, art, production, and useful things. It does not mean abandoning cooperation or doing good and acting justly toward them. (60/8). Respecting rights, showing loyalty to treaties, and acting with justice, benevolence, and mercy are the hallmarks (signs) of a believer and the requirements of their faith. A believer respects the rights of every human being, even if they are a disbeliever, does not oppress anyone, and desires the good and benefit of everyone. They invite all people to faith, righteous deeds, and beautiful morality. (I. KARAGOZ, 1/495)

Essentially, the fact that Islam is a universal religion and that Muslims have an obligation to convey the message (tableegh) makes it necessary for them to establish good relations with other societies. This is because invitation to the religion is only possible in an environment where good relations prevail and through peaceful means. (16/125; 29/46). Indeed: "Allah does not forbid you from being good and acting justly toward those who do not fight you because of religion and do not drive you out of your homes. For Allah loves those who act with justice." (60/8). "Allah only forbids you from taking as guardians those who fight you because of religion, drive you out of your homes, and support others in driving you out. Whoever takes them as guardians, those are the wrongdoers." (60/9). As seen, these verses form the main framework of the foreign policy that Muslim societies will follow toward non-Muslim societies. However, this policy should not be carried out with an understanding that compromises the values of Muslims for any reason. It is clear that the relationship in question is not "wala" (intimate guardianship/friendship). When looking at other verses, the forbidden friendship refers to matters like "harboring love," "trusting," and "relying upon," which arise solely due to unity of belief and closeness. Therefore, any kind of relationship can be established with non-Muslims, but it is not correct to carry this relationship to a dimension that gives away secret information. (M. DEMIRCI, 1/199)

The Concepts of Taquiyya and Mudara

"Except when you take precautions (taquiyya) against a danger from them." Taquiyya means to beware of the enemy in order to protect one's property, life, or honor from their evil. It has been considered permissible for one to conceal themselves for such protection or to serve Islam, provided they do not fall into what is forbidden (haram). (H. DONDUREN, 1/109)

This is permitted in places and times where a person is in fear. However, this is a taquiyya performed only with the tongue. It is not a friendship nurtured by the heart or a friendship realized through action. Ibn Abbas (ra) says: "Taquiyya does not happen with action; it happens only with the tongue." Just as a love arising between a believer and a disbeliever does not fall under the scope of permitted taquiyya, a believer practically helping a disbeliever under the name of taquiyya also does not fall under this scope. It is not right to resort to such trickery against Allah! (S. KUTUB, 2/66, 67)

A concept with a meaning closely related to taquiyya is "mudara" (managing the situation). Mudara means a person managing the situation by trying to get along well with others in the same environment, without covering up a truth or acting hypocritically. It is reported that the Prophet managed individuals from whom evil was likely to come, and he deemed it appropriate to resort to this method in cases such as ensuring peace within the family. (Narrated from Bukhari, Tirmidhi, Darimi; M. DEMIRCI, 1/201)

Hadith: Bukhari narrated that Abu al-Darda said: "We show a smiling face to some people, while our hearts curse them." (S. HAWWA, 2/281)

The Day of Ultimate Disclosure

(29). "Say: Whether you conceal what is in your hearts... or reveal it, Allah knows it." Whether you hide love for disbelievers or similar things that Allah is not pleased with, Allah knows it. This expression is an extremely clear threat. (S. HAWWA, 2/283)

(30). "The day when everyone will find the good they did and the evil they committed presented before them..." It is stated that a person will feel regret because of the evils they committed on the day when all realities will emerge. Other verses report that all the deeds done by servants in the worldly life are recorded by angels and that these deeds will be shown in an opened book on the Day of Resurrection. (QUR’AN WAY, 1/541)

When the disbelievers, hypocrites, and pagans see all they did in the world in their records of deeds, they will be astonished and say: "What kind of book is this that it leaves out nothing, small or large, but has counted it all!" (18/49). They will say, "I wish my book had not been given to me" (69/25) and will hope for a great distance between themselves and this record of deeds. However, this will be of no use. (I. KARAGOZ, 1/499)

3/31-32: THE TEST OF LOVE (ITTIBA) OF THE PROPHET

The "Love" Verse (Ayat al-Mahabbah)

 Translation

31. (O my Messenger!) Say: "If you love Allah, then follow me, so that Allah will love you and forgive you your sins. For Allah is Oft-Forgiving and Most Merciful."

32. (O my Prophet!) Say: "Obey Allah and the Messenger." But if they turn away (becoming disbelievers), indeed, Allah does not love the disbelievers.

Commentary

The Proof of Divine Love: Following the Prophet

The Measure of Love for Allah

(31). "Say: If you love Allah, then follow me so that Allah will love you." A servant's love for Allah is their preference for obedience to Him above all else. In this noble verse, Allah has made following His Messenger in words, actions, and states the sign (alameh) of love for Him. The verse speaks of loving Him rather than just recognizing or knowing Him. This is because sincere love contains no hypocrisy; instead, it involves close interest, attention, and devotion. Therefore, the extent of interest and attention shown toward something reflects the degree of love for it. The measure of loving Allah is to sincerely love His commands, to fulfill them with close interest, to follow His Messenger and his prophetic way (sunnah), and to take his principles as an example. In return for this, Almighty Allah promises that He will love us and grant us forgiveness (maghfirah). [cf. 3/164; 4/80; 7/158; 24/63; 33/21. Also, for those who act contrary to the command of the Prophet, cf. 4/14; 24/63; 33/36]. (H. T. FEYIZLI, 1/53)

Obedience to Allah and the Messenger

(32). "Say: 'Obey Allah and the Messenger.'" This command is a general order regarding obeying Allah by complying with the orders in the Qur'an and obeying the Messenger by following him. Whoever opposes this, turns away, rejects it, or pays no heed is a disbeliever (kafir). (S. HAWWA, 2/284, 285)

"Say: 'Obey Allah (by remaining faithful to His book).'" Obey him while he is alive, and obey his prophetic way (sunnah) after his passing; "Obey the Messenger" by following him in words, deeds, and states. "But if they turn away (if they refuse to accept obedience), indeed, Allah does not love the disbelievers." Whoever does not accept obedience to Him is a disbeliever, and Allah does not love that person. (S. HAWWA, 2/285)

Turning away from Allah and the Messenger can be understood in two ways: (a) Not having faith (Iman): Turning away in this sense is disbelief (kufr). The sentence "Allah does not love the disbelievers" points to this. If the disobedience is due to not liking, not embracing, despising, or finding the religious rulings unnecessary or outdated, this is disbelief (it causes that person to become a disbeliever). (b) Not complying with the commands and prohibitions of Allah and the Messenger despite having faith: If this disobedience is due to laziness or following the soul (nafs) and Satan, the person becomes rebellious, a transgressor (fasiq), and a wrongdoer (zalim); they must repent for their sin. (I. KARAGOZ, 1/502)

This noble verse was revealed concerning the Christians of Najran. They had claimed: "We love Almighty Allah, and we exalt and worship the Messiah only to glorify Him." Allah revealed this verse to refute their claims. (S. HAWWA, 2/307)

3/33-37: AL-I IMRAN - THE FAMILY OF IMRAN AND MARYAM (AS)

Translation

33-34. Allah chose Adam, Noah, the family of Abraham, and the "family of Imran" over the worlds as descendants (a generation coming) from one another (bringing forth prophets from their lineage). Allah is All-Hearing, All-Knowing.

35. When the wife of Imran (Hannah, the mother of Mary) said: "My Lord! I have vowed to You what is in my womb (to serve the Bayt al-Maqdis) as a free servant, so accept it from me. Indeed, it is You, and only You, who are the All-Hearing, the All-Knowing."

36. When she (Hannah) gave birth to her, although Allah knew well what she had brought forth, she said: "My Lord! I have given birth to a female; (in terms of serving the Bayt al-Maqdis) the male is not like the female. Nevertheless, I have named her Mary. And indeed, I seek refuge with You for her and her offspring against Satan, the pelted and outcasted one."

37. Thereupon, her Lord accepted her (her being thus dedicated) with a gracious acceptance. He caused her to grow like a beautiful plant and entrusted (her brother-in-law) Zechariah with her care. Whenever Zechariah entered the sanctuary / chamber (where Mary was in the temple), he found provision with her. He said: "O Mary! Where does this (come) from to you?" She said: "It is from the presence of Allah." Indeed, Allah provides for whom He wills without account.

Commentary

The Selection of the Family of Imran and the Devotion of Mary

Divine Selection and the Ideal of Freedom

(33-34). "Indeed, Allah chose Adam," the father of humanity, "Noah," the leader of the messengers, "the family of Abraham," including Ishmael, Isaac, and the righteous descendants of both, "and the family of Imran," including the mother of John (Yahya), the mother of Jesus (Isa), and Zechariah, "over the worlds as descendants of one another." The reasons for the selection and excellence of the family of Imran are their passion for goodness, worship, and service to Allah, and their seeking refuge with Allah from the evil of Satan. (S. HAWWA, 2/320, 321)

(35). "When the wife of Imran (the grandmother of Jesus and John) said: 'My Lord, I have vowed to You what is in my womb as a free servant.'" The term "as a free servant" (muharrar) means one who is dedicated solely to worship and has withdrawn from everything for the purpose of devotion. The wife of Imran meant: "I have vowed the child in my womb only for Your worship and for the service of Your House (Bayt al-Maqdis)." I have vowed that no one shall have the right of disposal over this child, and that they shall not be employed for any private purpose. (S. HAWWA, 2/320, 321)

It is truly meaningful that the wife of Imran expressed this with a sincerity and freedom independent of every kind of bond, every kind of partnership, and anyone who could have a right besides Almighty Allah. True independence can only be achieved by submitting entirely to Allah and being saved from servitude to any person, being, or value. In this case, a person serves only the One Allah. This is true freedom... Beyond this, even if it appears to be freedom, it expresses nothing but slavery. Here, the most ideal form of the freedom of Monotheism (Tawhid) emerges. A person can never be free as long as they bow down in any way within themselves, in their way of life, or in the dominant matters, value judgments, and laws of this life to anyone other than Allah. Unless the laws, value systems, and measures taken from those other than Allah are abolished in human life, a person cannot be free. Islam, through the principle of Monotheism, was bringing the unique form of freedom to the human world. This prayer of the wife of Imran, expressed with all her sincerity for her vow to be accepted, is the expression of a pure submission to Allah, a total turning toward Him, and being free and saved from every kind of bond except obtaining His approval and pleasure. (S. KUTUB, 2/74)

The word "Muharrar" essentially means one who is fully liberated, pure, and set free; it has been explained with the meanings of being sincere in worship, a servant of the temple, or free from worldly occupations. (ELMALILI, 2/357)

The name of the wife of Imran / the mother of Mary is not mentioned in the Qur'an. Her name appears as Hannah in Islamic sources and as Anna in Christian sources. (QUR’AN WAY, 1/547)

The Birth and Miracles of Mary

(36). "The male is not like the female." The mother of Mary said these words as an expression of excuse. In terms of strength and effort in worship and service to Masjid al-Aqsa, the male is not like the female. A great principle is being expressed here: a female is never like a male in terms of physical and spiritual structure. In this regard, the life duties of the male and the female are different from one another. (S. HAWWA, 2/321)

Hadith: "There is no child born but that Satan touches them at the time of birth, and as soon as the child is born, they cry out for help because of this touch of Satan. However, Mary and her son Jesus are excluded from this." (Narrated from Bukhari; H. DONDUREN, 1/110)

"Whenever Zechariah entered the sanctuary (mihrab) to her, he found provision with her." Considering the uses of the word mihrab in the Holy Qur'an and historical information on the subject, it is understood that what is meant by the word in the verse is Bayt al-Maqdis and a high, specially constructed room. (QUR’AN WAY, 1/550)

He would see summer fruits in winter and winter fruits in summer. Ibn Kathir stated that in this command, "there is evidence for the wonders (karamat) of the saints (awliya)." (S. HAWWA, 2/323)

The fact that Zechariah saw fruits that do not grow in that season with Mary has been interpreted as a wonder (karamat) on the part of Mary, and this verse has been considered evidence that such wonders are a reality. (QUR’AN WAY, 1/550, 551)

3/38-41: THE PRAYER FOR A RIGHTEOUS OFFSPRING

38.  There (upon seeing those provisions), Zechariah prayed to his Lord, saying: "My Lord! Grant me from Your presence a very pure offspring (child). Indeed, You are the Hearer of prayer."

39. While Zechariah was standing and praying in the sanctuary (the temple chamber), the angels called out to him: "Indeed, Allah gives you glad tidings of John (Yahya), who will confirm a word from Allah (Jesus); who will be a leader (over his people), abstinent (holding mastery over his desires), and a prophet from among the righteous." 

40. (Zechariah) said: "My Lord; how shall I have a son when old age has overtaken me and my wife is barren?" (Allah) said: "Even so, Allah does what He wills." 

41. (Zechariah) said: "My Lord, grant me a sign (regarding this)." (Allah) said: "Your sign is that you shall not speak to people for three days except by gesture. Nevertheless, remember your Lord much and glorify (Him) in the evening and the morning."

Commentary

The Miraculous Tidings of John (Yahya)

Prayer within Worship and the Attributes of John (Yahya)

(39). "While he was praying in the sanctuary, the angels called out to him: 'Allah gives you glad tidings of John (Yahya) as (1) a confirmer of a word from Him, (2) a leader, (3) abstinent, and (4) from among the righteous.'" There is evidence in this command that needs can be presented during prayers, and that requests and prayers made during prayer will be accepted and fulfilled. (S. HAWWA, 2/324)

(1) Confirmer of a Word: It is possible that what is meant by "the confirmed word" here is Jesus (Isa). This is because the creation of Jesus took place without a father, through the command "Be" (Kun). It is also possible that "Allah's word" refers to the Book of Allah. The text of the verse expresses either that John would believe in Jesus or that he would be someone who believes in the Book and words of his Lord.

(2) Leader (Sayyid): The "leadership" mentioned about him is superiority in honor. In Islam, the cause of this honor and superiority is forbearance (hilm), worship, knowledge, piety (taqwa), beautiful morality, and devotion to the religion.

(3) Abstinent (Hasur): This means one who, despite having the power, restrains and protects his soul from all lusts and desires, doing so excessively and as is fitting.

(4) A Prophet from the Righteous: Righteousness (salah) is an attribute that encompasses every kind of goodness. John came from the lineage of prophets, was raised among the righteous, and when the time came, he attained the rank of prophethood through the manifestation of divine revelation. (S. HAWWA, 2/324; O. CELIK, 1/408)

The Character of John(Yahya) in the Qur'an

In verses 12–14 of Surah Maryam, it is reported that John was given wisdom while still a child and was asked to hold onto the Torah with all his strength. It is mentioned that by the grace of Allah, he was a soft-hearted, pure person, a possessor of piety, and someone who treated his parents well, not being rebellious or a tyrant. In verse 90 of Surah Al-Anbiya, he is mentioned along with his parents as people who hastened in good deeds and harbored deep respect for Allah in both hope and fear. In verse 85 of Surah Al-An'am, his name is included with other prophets, stating that he was among those to whom Allah gave guidance and was a righteous person. I. KARAGOZ, 1/509)

The Prayer of Zechariah and Divine Power

Zechariah prayed, saying: "My Lord, grant me from Your presence a pure offspring" (3/38). "Grant me from Your presence a successor who will inherit from me and from the family of Jacob, and who will take my place in knowledge and in governing the society" (19/5-6). Thereupon, Almighty Allah gave the glad tidings through revelation that he would have a child, that the child's name would be John (Yahya), and that this name had never been given to anyone before (19/5-7). Surprised by this, Zechariah wondered, "My Lord; my wife is barren and I am very old, how can I have a child?" (19/8-10). In response, he was told that Allah can do whatever He wills. Indeed, Allah, who is the sole Creator and Powerful over all things, does what He wills. (I. KARAGOZ, 1/510)

The Sign of Silence

When Zechariah asked for a sign, Allah commanded him not to speak to people for three days, except by gesture, while continuing to remember and glorify Allah (Tasbih) constantly. This shows that even when the tongue is silenced from worldly talk, the heart and soul must remain in communication with the Divine.

3/42-44: THE PURITY AND DEVOTION OF MARYAM (AS)

Translation

42. And (remember) when the angels said (to Mary): "O Mary! Indeed, Allah has chosen you, purified you (from the beginning), and chosen you above the women of the worlds."

43. (The angels said:) "O Mary! Stand in devotion to your Lord (for worship), prostrate, and bow down (in His presence) with those who bow down."

44. (O my Prophet!) These (the accounts of Hannah, Zechariah, John, and Mary) are among the news of the unseen (the era you did not witness) which We reveal to you. You were not with them when they threw their pens (or their casting arrows) to see which of them would take charge (and be the guardian) of Mary; nor were you with them when they were disputing in this matter.

Commentary

The Divine Election of Mary and the Concept of Wonders

Purity and Human Perfection

(42). "O Mary! Allah has chosen you and created you pure." According to the command of Almighty Allah, the angels stated that He chose Mary due to her abundant worship, asceticism (zuhd), and honor, and that she was purified from all kinds of filth such as improper states, words, and delusions (vesvese). (S. HAWWA, 2/325)

The Perfect Human: Hadith: "Many among men have attained perfection. Among women, none have attained perfection except Mary, the daughter of Imran, and Asiya, the wife of Pharaoh." (Bukhari). The majority of Islamic scholars have stated that no female prophets were sent; however, since Mary's wonder (karamat) is established by Qur'anic verses, they have identified her as a saint (azize/awliya). (H. DONDUREN, 1/110)

The Nature of Wonders (Karamat)

In the dictionary, karamat means iz