CHAPTER 35: FATIR (THE MAKER / THE ORIGINATOR)

 

Surah Fatir was revealed during the Mecca period. It consists of 45 verses. Verses 29 and 32 were revealed in Medina. Fatir means "the One who brings into existence from nothing." The Surah takes its name from the same word mentioned in the first verse. (H. T. FEYIZLI, 1/433)

 

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

 

35/1-7 IS THERE ANY PROVIDER OTHER THAN ALLAH?

 

Translation

 

1- Praise be to Allah, the Originator of the heavens and the earth, who made the angels messengers with wings—two, three, and four. (He) increases in creation what He wills (in whatever amount He wills). (He creates everyone in a different mold, shape, beauty, and characteristic.) Indeed, Allah is over all things competent.

 

2- Whatever Allah opens (sends) to people of mercy—none can withhold it. And whatever He withholds—none can release it thereafter. He is the Exalted in Might, the Wise.

 

3- O people! Remember the favor of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and the earth? There is no deity except Him. How then are you turned away (from faith, worshipping other beings)?

 

4- (O my Messenger! If the Meccans) deny you (do not be saddened by this), know that the messengers before you were also denied. (In the end) to Allah all matters are returned.

 

5- O people! Indeed, the promise of Allah is truth. So let not the worldly life deceive you (keep you away from worship and obedience). And let not the chief deceiver (Satan) deceive you about Allah (by making you rely solely on His forgiveness). [cf. 31/33; 57/14; 82/6]

 

6- Indeed, Satan is an (open) enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blaze.

 

7- Those who disbelieve will have a (truly) severe punishment. But those who believe and do righteous deeds will have forgiveness and a great reward (Paradise).

 

Commentary

 

(1). ‘Praise be to Allah, the Originator of the heavens and the earth, who made the angels messengers with wings—two, three, and four. (He) increases in creation what He wills. Indeed, Allah is over all things competent.’ The Creator of the heavens and the earth, that is, the One who created the entire universe while it did not exist, who brought its nature into being from nothing at the very beginning, or who split it, brought it out from nothingness into existence, and will create it again; and the One who will fulfill the decree "When the sky is split asunder" (Inshiqaq, 84/1) and "When the sky is cleft asunder" (Infitar, 82/1). As mentioned in Surah al-An’am, Fatara actually means "to split." Raghib says "to split lengthwise." From this, it has become famous as the meaning of creating for the first time without a prior example. (ELMALILI, 6/372)

 

Wings of the Angels: This number in the verse is not a limitation but is meant to signify multiplicity. Indeed, according to the narration from Ibn Mas’ud, the Messenger of Allah (s) saw Gabriel (as) with six hundred wings. According to what Tirmidhi narrated from Aisha, the Messenger of Allah saw Gabriel (as) in his own form twice. Once by the Lote Tree of the Utmost Boundary (Sidrat al-Muntaha), and once in Jiyad (among horses), where he had six hundred wings, covering the horizon. (cf. Najm, 53/18; Bukhari, Bad’ al-Khalq 7; Muslim, Iman 280, 282; Tirmidhi, Tafsir of Surah 53/2,3; H. DONDUREN, 2/688)

 

‘He increases in creation what He wills.’ Nasafi says: ‘He increases what He wills in the creation of those wings and other things. Regarding this increase in creation, it has also been said: These are a beautiful face, a beautiful voice, beautiful hair, a beautiful fortune, and beautiful eyes.’ However, the verse is absolute. It covers every kind of excess in creation. It covers height, a moderate form, completeness of organs, power and strength, a good intellect, sharp vision, a fluent and beautiful style, love in the hearts of believers, and similar things. (S. HAWWA, 12/57)

 

Hadith: Both Satan and the angel approach the human and bring things to their heart. Satan’s work is to suggest evil and deny the truth. The angel’s work is to approve the good and confirm the truth. Whoever finds such a feeling (the good) within themselves, let them know it is from Allah and praise Him. Whoever feels the suggestion of Satan, let them seek refuge in Allah to be protected from Satan. (Tirmidhi, Tafsir 3; QUR’AN WAY, 4/449)

 

(2). ‘Whatever Allah opens (sends) to people of mercy—none can withhold it. And whatever He withholds—none can release it thereafter. He is the Exalted in Might, the Wise.’ The use of the word "mercy" as an indefinite noun in the verse is aimed at making this mercy general and broad. That is, the meaning intended by this word "mercy" is the blessings, health, safety, knowledge, wisdom, and similar countless things found in the treasuries in His presence. No one can prevent this mercy that Allah the Almighty will send to people. At the same time, there is no being with the power to send the blessing He has withheld to His servants. (M. HIJAZI, 5/161)

 

When the faucet of Allah the Almighty's mercy dries up, wealth, children, physical health, material power, rank, and position—all of these become sources of anxiety, distress, and unhappiness. But when the faucets of divine mercy are opened, all types of existence become a source of peace, comfort, happiness, and trust. (S. KUTUB, 8/413)

 

Hadith: The Messenger of Allah (s), after giving greetings and finishing the prayer, would make this supplication: ‘There is no deity except Allah, Allah alone. He is one, He has no partner. The kingdom belongs to Him. All praises belong to Him. He is powerful over all things. O Allah! There is no one to prevent what You give, and no one to give what You do not give. Without Your help, the wealth of any wealthy person does not benefit them.’ (Bukhari, Ezan 155; Muslim, Masajid 137; O. CELIK, 4/170)

 

(3). ‘O people! Remember the favor of Allah upon you.’ It means know it and be thankful. ‘The favors of Allah’ are the things people eat and drink, use and benefit from, the clean air they breathe, the heat and light of the sun, health, property, possessions, children, prestige, intellect, the ability to see, hear, walk, and speak, the sending of prophets and books, and similar material and spiritual blessings. To mention, know, and be thankful for Allah's blessings is possible by believing and doing righteous deeds, worshipping and obeying Allah, avoiding prohibitions, and knowing and praising Him. (I. KARAGOZ 6/186)

 

‘Is there any creator other than Allah who provides for you from the heaven and the earth? There is no deity except Him. How then are you turned away?’ That is, by knowing the right of the blessing and confessing it, dedicate worship and obedience to the One who gives the blessing, comply with it, and protect it. This blessing could be a visible blessing such as property-possessions, position-rank, or it could be a physical blessing like health and strength, or a personal blessing like intellect and intelligence. In any case, the right of the blessing must be protected. (I. H. BURSEVI, 16/146)

 

Ibn Kathir said regarding the verse: ‘Allah the Almighty warns His servants and shows them in what way they will bring evidence for His oneness by worshipping only Him. Just as He is the One who creates and provides independently and uniquely, in the same way, He alone should be worshipped, and idols, equals, and partners should not be associated with Him.’ (S. HAWWA, 12/64)

 

(4). ‘(O my Messenger! If the Meccans) deny you, know that the messengers before you were also denied.’ In that respect, you follow them! Because the prophets who passed before you are an example for you. They too, like you, brought clear evidences to their people and commanded them with tawhid. Their people, however, denied them and opposed them. (S. HAWWA, 12/64)

 

Allah the Almighty consoled the Prophet, who was saddened because of being denied, by saying that the previous prophets were also denied, and informed him that he should not be sad. (I. KARAGOZ 6/187, 188)

 

‘(In the end) to Allah all matters are returned.’ Ibn Kathir says: That is, He will give the most appropriate compensation for their behavior. (S. HAWWA, 12/64)

 

Nasafi says: ‘In this command, there is both a promise and a threat. Because all matters are dependent on His decree. It is indicated that both the deniers and those who are denied will be given the rewards of their deeds in the way they deserve.’ (S. HAWWA, 12/64)

 

‘O people! Indeed, the promise of Allah is truth.’ Allah's promise regarding the resurrection after death and the seeing of the rewards of deeds will certainly be fulfilled. (S. HAWWA, 12/67)

 

Whatever Allah the Almighty said is true. One day the Resurrection will definitely take place, people will be resurrected from their graves, they will be called to account, and as a result, believers will go to Paradise and disbelievers will go to Hell. (I. KARAGOZ 6/189)

 

‘So let not the worldly life deceive you.’ By ‘the world's deceiving the human,’ what is meant is the human's plunging into the temporary blessings and pleasures of the world, forgetting the life of the hereafter, committing sins, abandoning religious duties, not observing the permissible and the prohibited, and following the evil desires of the soul. The believer benefits from the blessings of the world without falling into the prohibited, prepares for the blessings of the hereafter with faith, righteous deeds, and taqwa (piety), is not deceived by the world, is not fooled by Satan, and does not forget the hereafter. (I. KARAGOZ 6/189)

 

‘And let not the chief deceiver (Satan) deceive you about Allah.’ Along with his other provocations, one should be alert against Satan's deceiving with Allah Himself, specifically by making suggestions such as; "Allah is very forgiving, He forgives even major sins, nothing comes out of such a small sin." (cf. Luqman, 31/33) Because the purpose of his creation is enmity toward humans. The story of Adam and Iblis, which is repeated seven times in the Qur'an, describes this enmity in all its phases/stages. (O. CELIK, 4/171)

 

Al-Gharur: The word al-gharur, which means "deceiver," expresses exaggeration/excess like the words ash-Shakur and as-Sabur. Since Satan is extremely deceptive, al-gharur has become the name of Satan. In Mufradat, it is said: Everything that deceives a person such as property-possessions, rank-position, fame-reputation, lust, and Satan is a deceiver (gharur). Since the worst of those who deceive a person is Satan, the word al-gharur has been interpreted as "Satan." (I. H. BURSEVI, 16/150)

 

(6). ‘Indeed, Satan is an enemy to you; so take him as an enemy.’ Do not approach him, do not think his suggestions are for your benefit, do not follow in his footsteps. Because a sensible person does not follow an enemy. He does not invite you to goodness, he does not bring you to salvation. (S. KUTUB, 8/419)

 

‘..take Satan as an enemy’ It means oppose Satan by complying with Allah's commands and prohibitions and disappoint him. Do not be fooled by his tricks. (I. KARAGOZ 6/189)

 

‘He only invites his party to be among the companions of the Blaze.’ Ibn Kathir says: ‘That is, Satan's purpose is to mislead you so that you may head for the punishment of the Blaze along with him. Here is your open enemy. We ask Allah, the Mighty and Exalted, to make us among the enemies of Satan, to provide us with following the Book of Allah, and to facilitate following the path of His Messenger. Because He is the One who is competent over everything He wills and the One who accepts prayers.’ (S. HAWWA, 12/68)

 

‘Those who disbelieve will have a (truly) severe punishment.’ By ‘severe punishment,’ what is meant is the punishment of hell. In hell, the disbelievers are burned in fire (4/56), boiling water is poured over them (44/47, 48), boiling water and purulent water are given to drink (14/14-17), and iron shackles are struck around their necks (13/5; I. KARAGOZ 6/191).

 

‘But those who believe and do righteous deeds will have forgiveness and a great reward.’ Amal-i salih (righteous deed) does not consist only of fasting and performing prayers. Yes, these are also righteous deeds, but they are not sufficient; righteous deed means that our everything is in accordance with Islam. Let our every deed and intention be for Islam. For example, a man built a house and opened a window for himself; they asked, "Why did you open this window?" the man said, "so that light passes through." If that man had said, "I opened the window to hear the sound of the adhan," both light would come and he would hear the adhan, thus he would also earn rewards. That is, righteous deed is very broad. We can deliver it everywhere. (From M. TOPTAŞ; N. YASDIMAN, 8/98)

 

‘For them’ there is ‘forgiveness’ because of the faulty actions and sins they committed, and ‘a great reward’ because of the good they did and the struggles they gave against the world and Satan. (S. HAWWA, 12/68)

 

35/8-10 IT IS ALLAH WHO SENDS THE WINDS AND MOVES THE CLOUDS

 

Translation

 

8- (O my Prophet!) Is he, then, to whom the evil of his deed is made fair-seeming so that he considers it good, (like one who does good deeds and dislikes evil)? Indeed, Allah leaves astray whom He wills (as a consequence of their deeds) and guides whom He wills. So do not let yourself be destroyed by grief over them (their deviation)! Indeed, Allah is Knowing of what they do. [cf. 47/14]

 

9- It is Allah who sends the winds. (They) stir up and drive a cloud (laden with rain). Then We drive it (the clouds) to a dead land. With it, We give life to the earth after its death (with vegetation). Thus is the rising (resurrection after death).

 

10- Whoever desires honor and glory, (let them seek it from Allah and know that) all honor belongs to Allah. To Him only the good words (proclaiming Tawhid) ascend; and the righteous deed raises it. As for those who plot and plan evils: for them is a severe punishment. Their plot (and plan) will perish (come to nothing). [cf. 4/139; 10/65; 63/8]

 

Commentary

 

(8). ‘Is he, then, to whom the evil of his deed is made fair-seeming so that he considers it good (like one who is not so)?’ In our view, this verse can be approached in two different ways, one specific and the other general. In its specific dimension—as Abdullah b. Abbas and Ibn al-Sa'ib al-Kalbi said—it expresses that the people to whom their evils are made fair-seeming and who perceive them as good are the Meccan pagans. This is because both characteristics mentioned in the verse were present in the pagans living in Mecca at that time. The general dimension put forth by the verse, in our opinion, refers to those who oppose Allah's book and His prophet and pursue their own desires and wishes. Therefore, it is possible to encounter those with this characteristic in every period. (M. DEMIRCI, 2/629)

 

‘Is he, then, to whom the evil of his deed is made fair-seeming so that he considers it good (like one who does good/rewardable deeds and dislikes evil)?’ Ibn Kathir says: ‘That is, are those who believe and do righteous deeds ever like the disbelievers and the wicked? The disbelievers and the wicked do evil deeds, yet they believe and assume they are doing good. That is, is there anything you can do against someone who is like this and whom Allah has left astray? Certainly, you cannot do anything for his benefit.’ (S. HAWWA, 12/68)

 

‘Allah leaves astray whom He wills and guides whom He wills. So do not let yourself be destroyed by grief over them!’ It is clear that in this verse, a consolation is given to those who follow the path of the Prophet while he performs his duty of message (tabligh). Therefore, the sentence ‘Allah leaves astray whom He wills and guides whom He wills’ in the continuation of the verse should be interpreted accordingly. For Allah the Almighty to push a servant into deviation and thus into hell without any contribution from the servant does not tally with His vast wisdom. Allah leaving someone in deviation means leaving them alone with their choice and its consequences because they insist on misusing the intellectual ability and power of will given to them. In light of the explanations in many verses and hadiths, it is understood that such expressions carry the aim of making a reference to Allah's absolute will or—as is the case here—stating that those tasked with the religious message are not responsible for bringing others to guidance and that their power would not suffice for this anyway. (QUR’AN WAY, 4/450, 451)

 

‘Indeed, Allah is Knowing of what they do.’ This is a threat of punishment for the disbelieving people due to the evil deeds they have done. (S. HAWWA, 12/69)

 

(9). ‘It is Allah who sends the winds. (They) stir up and drive a cloud. Then We drive it (the cloud) to a dead land. With it, We give life to the earth after its death (with vegetation). Thus is the rising (resurrection after death).’ An example is given to the deniers—who find the Prophet's warnings about a new life following this life and everyone being questioned for what they did here illogical and often meet them with mockery—showing that giving life back to people after they die is not something to be found strange at all for those who grasp the power and majesty of Allah the Almighty. Reflecting a little on this series of events—sequenced as the formation of winds, their movement of clouds, the turning of clouds into rain, and the rain's revitalizing the dried earth—which require knowledge, wisdom, and power, will be enough to understand the ease of resurrecting people after death for the Owner of the power that realizes these. (QUR’AN WAY, 4/453)

 

This scene frequently appears before us when the universal evidences of faith are presented in the Qur’an. Namely, the scene of the winds creating clouds with the vapors they lift from the seas and dragging them forward. Indeed, hot winds lead to evaporation. Cold winds also condense these vapors and turn them into clouds. Then Allah the Almighty sends these clouds to different air layers via air currents. These clouds disperse left and right, going to the places where their draggers, the winds and air currents, take them in accordance with His permission and as He wills. Finally, they reach a place He wills, a ‘dead region.’ This is a region determined in the knowledge of Allah the Almighty to be brought to life through that cloud. The only source of life on this earth is water: ‘With it, We give life to the dead land.’ Thus, the extraordinary event that happens every moment amidst the indifference and apathy of people occurs once more. Even though this extraordinary event happens every moment, people cannot fit the resurrection in the hereafter into their minds, yet this event is repeated every day before their eyes on earth: ‘Thus is the resurrection.’ (S. KUTUB, 8/423)

 

Hadith: ‘The earth rots the entire body of the son of Adam except for the ajb al-dhanab (tailbone). On the Day of Resurrection, the human body is created and resurrected from this piece.’ (Muslim, Qiyamah 142; I. KARAGOZ 6/195)

 

(10). ‘Whoever desires honor’ and wants to be saved from humiliation and insult to be honorable, dignified, and strong, ‘let them know that honor belongs entirely to Allah.’ It belongs to Allah in the world, and it belongs to Allah in the hereafter; therefore, one who wants honor should not humiliate themselves by worshipping this or that, but should surpass them all and ascend to Allah. (ELMALILI, 6/378)

 

Assigning honor (izzah)—which has meanings like dignity, pride, power, rank, and superiority—entirely to Allah does not mean this concept can never be used for humans, but expresses that every kind of dignity and rank humans can obtain is from Allah and will carry value only if it is in accordance with His pleasure. Indeed, in another verse, this concept is attributed to Allah, His Messenger, and the believers. (cf. Munafiqun, 63/8; QUR’AN WAY, 4/453)

 

Honor, pride, power, and superiority mean dominating the passions of the soul, overcoming dependency and humiliation; it means not bowing before anyone other than Allah. Alongside these, it means bowing to Allah and nurturing respect; it is to fear and be cautious of Allah; it is to feel the supervision of Allah the Almighty over oneself in both joy and sorrow. If a person bows to Allah, their head stays high. If a person fears Allah, they oppose everything that does not please Him. If a person feels themselves under the constant supervision of Allah, they do not bow their head unless He permits. (S. KUTUB, 8/425, 426)

 

The Quraysh elite were seeking prestige and superiority among the pagan Arab tribes. For this reason, they were embracing the deviant paganism of these tribes and becoming its protectors. As a result, they did not dare to enter the path of truth, which they confessed to be "true" with their own mouths. They feared that if they entered this path, their prestige and their reputation among the tribes would be shaken. But those Arab tribes were not the source of prestige and reputation. They could neither grant prestige to someone nor take it back. Because prestige and superiority are entirely under the monopoly of Allah. (S. KUTUB, 8/424, 425)

 

‘To Him only the good words ascend; and the righteous deed raises it.’ There are two ways to reach the honor and glory in the presence of Allah: (1) Kalimah-i Tayyib: Briefly stated, the good word, (2) Righteous deeds. Kalimah-i Tayyib encompasses all kinds of beautiful and pleasant words such as the word of Tawhid (La ilaha illallah) in the first place, and all kinds of tasbih, tahmid, takbir, supplication, istighfar, and dhikr made for Allah. For these to ascend to the Throne and be written in the register of accepted deeds as it is commanded: ‘Indeed, the record of the righteous, the possessors of sincerity and virtue, is in Illiyyun’ (Mutaffifin, 83/18), is only possible by approaching the righteous deeds that will realize and confirm them. (O. CELIK, 4/173, 174)

 

Hadith: The Messenger of Allah (s) says: ‘The dhikr with which you glorify Allah the Almighty by saying Subhanallah, Alhamdulillah, Allahu akbar, and La ilaha illallah, revolve around the Throne with a sound like the buzzing of bees, mentioning Allah on your behalf. Would you not want to be mentioned constantly in the presence of Allah?’ (From Ibn Majah, Adab 56; Ahmad b. Hanbal 4/208; O. CELIK, 4/174)

 

Sound faith necessitates righteous deeds. Because faith without hypocrisy or shirk requires being saved from whims and desires and surrendering to Allah, i.e., full obedience to the commands. A person's wanting their deed to be sound and righteous is from the consciousness of wanting their faith to be sound. Plotting and doing evils is incompatible with sound faith and righteous deeds. [cf. 1/4; 12/106] (H. T. FEYIZLI, 1/434)

 

35/11-14 NOTHING REMAINS OUTSIDE OF HIS KNOWLEDGE

 

Translation

 

11- (O people!) Allah created you (originally) from dust, then from a sperm-drop, then He made you pairs. No female conceives nor delivers except with His knowledge. And no aged person is granted long life nor is anything curtailed from his life but that it is in a Register (written in the Preserved Tablet and determined in the mother's womb). Indeed, that (all that is mentioned) is easy for Allah. [cf. 6/59; 21/30]

 

12- And the two seas (their water) are not alike: this one is fresh, sweet, pleasant to drink; and this one is salty and bitter (burns the throat). Yet from each of them you eat fresh meat (fish) and extract ornaments (like pearls and coral) which you wear. And you see the ships plowing through (the sea) there that you may seek of His bounty. And perhaps you will be grateful. [cf. 16/14; 25/53; 55/19-22]

 

13- (Allah) merges the night into the day and merges the day into the night (lengthening and shortening the night and day). He has subjected the sun and the moon to serve (under His command). Each runs its course for a specified term. (O people!) Such is Allah, your Lord; to Him belongs the sovereignty/dominion. And those you invoke / worship besides Him do not possess even the membrane of a date stone.

 

14- If you invoke them, they do not hear your call; and even if they (were of a species that) heard, they could not respond to you. And on the Day of Resurrection they will deny your (exalting them and) associating them with Allah. (O my Prophet!) None can inform you like the One (Allah) who is All-Aware of everything.

 

Commentary

 

(11). ‘Allah created you from dust, then from a sperm-drop, then He made you pairs.’ The first phenomenon of creation, embodied in the emergence of humans from dust, is frequently pointed out in the Qur'an. We also see that the stage of sperm (nutfa), which is one of the first stages of pregnancy, is often mentioned. While dust is an inanimate matter, sperm (nutfa) is a living seed. The first and greatest miracle is this miracle of life. No one knows how this miracle emerged or how it fused with dust, the raw material of humans. This phenomenon, as in the past, is a secret closed to human knowledge today. (S. KUTUB, 8/427)

 

The sentence ‘..created you from dust’ expresses that the origin of man is dust. Modern science has proven that the human body carries within it the elements contained in the earth. The elements contained in the soil are: Carbon, hydrogen, oxygen, sulfur, nitrogen, calcium, potassium, sodium, chlorine, magnesium, iron, copper, iodine, fluorine, cobalt, zinc, silicon. (I. H. BURSEVI, 16/170)

 

‘No female conceives nor delivers except with His knowledge.’ That is, Allah knows everything that happens during the pregnancy of the pregnant woman and the delivery of the one who gives birth. Allah knows the place and days of pregnancy and birth, the hours, whether this pregnancy and birth will be deficient or complete, the state of being male or female, etc. (I. H. BURSEVI, 16/170)

 

‘And no aged person is granted long life nor is anything curtailed from his life but that it is in a Register.’ Whether a person's life is long or short is not a coincidence or something that occurs on its own, but depends on the will of Allah; this will is also linked to a special recording system known as the Lawh-i Mahfuz (Preserved Tablet), not to be changed. For the part of the verse translated as ‘The lengthening of a living being's life or its being kept short always happens in accordance with the decree,’ the following interpretations have been made: (a) Just as exactly how long everyone's life will be is recorded, every day, month, and year of it is also recorded. The second part of this sentence, meaning "that which decreases or is decreased from his life," refers precisely to this part of life, namely the amount lived and recorded in this direction; the first part meaning "the life given" refers to the remaining part of life. (b) This sentence means, ‘The extension or shortening of a living being's life is definitely written.’ As stated in the hadiths, life can be extended or shortened for certain reasons; but this also happens with the will of Allah and exists in His eternal knowledge (recorded in a book). Since what Allah knows is not known by humans, this situation does not affect the examination order of worldly life and the responsibility of the person. (From Shawkani; QUR’AN WAY, 4/455)

 

(Or) According to most of the theologians—and the majority (jumhur) is of this view—life, that is, the life of a person, does not increase or decrease. Furthermore, it has been said that the increase or decrease of life depends on various reasons proved and determined in the Lawh-i Mahfuz and is in the hands of a person. For example, it is written in the Lawh-i Mahfuz as follows: If such a person performs Hajj, his life will be sixty years; if he does not, it will be forty years. When this person performs Hajj, his life reaches sixty and his life has been increased. If he does not perform Hajj, he cannot exceed forty. This time, the sixty-year life, which was the goal for him, is shortened. (I. H. BURSEVI, 16/171)

 

‘Indeed, that (all that is mentioned) is easy for Allah.’ This event of creation and others, while driving intellects and perceptions to wonder and astonishment, are easy for Allah because they are not bound by causes. Resurrection is just like this. (I. H. BURSEVI, 16/170)

 

(12). ‘And the two seas are not alike: this one is fresh, sweet, pleasant to drink; and this one is salty and bitter. Yet from each of them you eat fresh meat (fish) and extract ornaments which you wear.’ Fresh water is the source of life for all living things. Now let's look at the other type of water, which is bitter salty water. This type of water mostly appears before us in the form of seas and oceans. Below we will read the words of a scholar on this subject. The man makes this explanation while evaluating the sensitive plan that regulates this huge universe. We read: For centuries, gases gushing from the ground rise into the air. Most of them are toxic. Despite this, the air (atmosphere) still remains unpolluted. The balance of gas ratios suitable for human life does not change. The mechanism that provides this great balance is the vast waters covering the seas and oceans. Life, nutrients, rains, moderate climate, and finally humans, owe their existence to this immense body of water. (Science Calls Man to Faith, A. Cressy Morrison (President of the New York Academy of Sciences); S. KUTUB, 8/430)

 

This explanation partially sheds light on why they were created in different types. These words prove that the creation of waters in different types is the result of a certain purpose and plan. In this way, certain interdependent balances and harmonies necessary in the existence and order of this universe have been observed. Only Allah the Almighty, who is the Creator of this universe and all living and inanimate beings in it, regulates this. Because this precise harmony never occurs randomly. (S. KUTUB, 8/430)

 

‘And you see the ships plowing through there that you may seek of His bounty and that you may be grateful.’ Ibn Kathir says: ‘So that you may be grateful to your Lord for putting this great creation, the sea, at your service. You go wherever you want in this sea, you manage it as you wish. These seas do not oppose you with anything. In fact, Allah the Almighty has also put what is in the heavens and the earth at your service. All of these are from His bounty and His mercy.’ (S. HAWWA, 12/75)

 

‘..you see the ships going in the seas, plowing the water and making sounds.’ Those on the seashore and those who board a ship see truly giant ships going by plowing the water. It is Allah the Almighty who gives the sea this characteristic. If Allah had not created the seas with this characteristic, ships could not move in the sea. An example and a lesson should be taken from this, and the existence, oneness, power, and blessing of Allah must be known. (I. KARAGOZ 6/203)

 

(13). ‘(Allah) merges the night into the day and merges the day into the night.’ Ibn Kathir says: This is also a manifestation of His absolute power and immense sovereignty in putting the night with its darkness and the day with its light at your service. He shortens this one and lengthens the other, eventually both become equal. Then He shortens this one and lengthens that one; this shrinks and that one lengthens; in this way, summer and winter lengthen and shorten. (S. HAWWA, 12/77)

 

‘He has subjected the sun and the moon to serve. Each runs its course for a specified term.’ This verse informs that the sun and the moon move around their own axes and on an orbit toward a determined time, and when this period is up, they may fall, that is, the end of the universe will come with the event called the Resurrection. (cf. Luqman 31/29; Yasin 36/38; Zumar 39/5; H. DONDUREN, 2/689)

 

‘Sovereignty is His monopoly. The fake deities you worship besides Him do not possess even a single seed shell.’ The word qitmir in the original of the verse means the shell of a seed. The so-called deities that the pagans worship besides Allah do not possess even a simple seed shell. Then the nature of these so-called deities is delved into a bit more. We read: ‘If you call them to help, they do not hear your call.’ (S. KUTUB, 8/433)

 

(14). ‘Even if they heard your voice, they could not respond to you.’ Because they are either a statue kneaded from mud, an idol carved from stone or wood, a star or a planet, an angel, or a jinn. None of these possess even a seed shell. Again, all of them cannot hear the calls of their deviant worshippers. Either they actually have no sound perception ability, or they do not understand human speech. Let's continue: ‘Even if they heard your voice, they could not respond to you.’ Like the jinn and angels. Because jinn lack the ability to respond. As for angels, they do not respond to the deviant. It is like this in this world. On the Day of Resurrection, those so-called deities will oppose the deviation and the deviants, and they will strictly avoid appearing related to them. (S. KUTUB, 8/433)

 

‘None can inform you like the One who is All-Aware.’ Ibn Kathir says as follows: ‘No one can inform you of the outcome of things, their end, and the place they will reach like the One who is aware of everything.’ Qatada says: ‘Here Allah the Almighty refers to His own Self. He has informed of that which will definitely and inevitably occur.’ (S. HAWWA, 12/77)

 

35/15-26 YOU ARE THE ONES IN NEED OF ALLAH

 

Translation

 

15- O people! You are the ones in need of Allah. And Allah is the Free of need (He has no need for anything or anyone), and it is He who is the Praiseworthy. [cf. 92/8-10]

 

16, 17- (O people!) If He wills, He can do away with you and bring forth a new creation. And that is not difficult for Allah.

 

18- And no bearer of burdens will bear the burden of another (a sin they did not commit or cause). And if a heavily laden soul calls (another) to carry some of its load, nothing of it will be carried, even if he should be a close relative. (O my Prophet!) You can only warn those who "fear their Lord in the unseen" and establish prayer. And whoever purifies himself only purifies himself for the benefit of his own soul. And to Allah is the final return. [cf. 6/164]

 

19, 20, 21- Not equal are the blind and the seeing (the disbeliever and the believer), nor are the darknesses and the light (disbelief and faith), nor are the shade and the heat (Paradise and Hell).

 

22- And not equal are the living and the dead. Indeed, Allah makes whom He wills hear. (O my Prophet! Otherwise) you cannot make those in the graves (as if they were there) hear!

 

23- (O my Prophet!) You are not but a warner.

 

24- Indeed, We have sent you with the truth (the Qur'an) as a bringer of good tidings (for Our mercy) and a warner (for Our punishment). And there was no community but that there has passed within it a warner (prophet). [cf. 4/164; 40/78]

 

25- (O my Messenger! If they) deny you (do not be sad, because) those before them also denied (their prophets). Their messengers had come to them with clear proofs, and with the scriptures (of wisdom), and with the enlightening Book.

 

26- Then I seized those who disbelieved. And how (terrible) was My reproach (My denial of them)!

 

Commentary

 

(15). ‘O people! You are the ones in need of Allah. And Allah is the Free of need and it is He who is the Praiseworthy.’ Although humans are given abilities different from other living things, such as intellect and will, they are in need of the blessings given by their Creator every moment—from birth to death—due to reasons such as consuming oxygen and being forced to exhale carbon dioxide with every breath, and the necessity of eating and drinking at certain intervals. It is stated in the verse: "Man was created weak." (Nisa, 4/28). (H. DONDUREN, 2/689)

 

If Allah the Almighty does not give the soil the ability to grow crops, if green trees do not produce oxygen, if it does not rain, if Allah destroys the water and clean air, if the Sun does not rise, if our mind, nervous system, and heart do not work, what can we do? Therefore, every human being without exception is in need of Allah, His grace, and His blessings. Human is a helpless and weak creature. (4/28, 30/54). Stating that people are in need of Allah is to declare that it is necessary to recognize the existence and oneness of Allah, not to associate anything as a partner to Him, to worship only Him, and to be grateful for the material and spiritual blessings He has given. (I. KARAGOZ 6/207)

 

The reason why Allah the Almighty gives people the name "the poor/needy" is not to humiliate them, but to serve as a reproach for their behavior as if they do not need Him. In this regard, He has characterized His own Essence with wealth—the thing that the rich set their eyes upon. The mention here of Allah being Hamid (Praiseworthy) is to indicate that He will benefit His creations with His wealth and that He is infinitely generous, bestowing blessings and favors upon them. (From Nasafi; S. HAWWA, 12/91)

 

(16, 17). ‘If He wills, He can do away with you and bring forth a new creation.’ He can dismiss you ungrateful ones who do not want to give praise and bring in your place another nation you do not know at all, a state that will give praise. Or He could destroy and sweep away all people on earth and create a completely new creature never seen before, a world you do not recognize. ‘And that is not difficult for Allah.’ Because "His command, when He intends a thing, is only that He says to it, 'Be,' and it is." (Yasin, 36/82; ELMALILI, 6/381)

 

(18). ‘And no bearer of burdens will bear the burden of another.’ Wizr: It means weight, heavy load, heavy sin, and burden. Here it means the weight of the punishment for sin. Everyone is responsible for their own sin and suffers the punishment for their own sin. As we say, "Every sheep is hung by its own leg." One person's sin is not loaded onto another, as tyrants and bullies do. The fact that it is stated in Surah al-Ankabut, "They will surely carry their own burdens and other burdens along with their burdens" (Ankabut, 29/13), is not contrary to this. Because that is about those who have both gone astray and led others astray. Those who try to lead others astray bear the sin of both their own deviation and their leading others astray, both of which are their own sins. (ELMALILI, 6/382)

 

The first sentence is the expression of an important principle regarding responsibility. This expression, which puts forward one of the basic criteria of religious responsibility and the account a person will give in the hereafter, also has the character of a legal maxim. The Western world has only recently reached the principle of the individuality of punishments; in contrast, this principle, expressed in many verses on various occasions, has influenced the legal thinking of Islamic scholars since the early periods. (QUR’AN WAY, 4/459)

 

Hadith: "A person cannot be held responsible for the crime of either his father or his brother." (Nasai, Tahrim 29; I. KARAGOZ 6/209)

 

Although this is the general principle regarding the individuality of sins, if a person encourages another person to disbelief, or to an evil word, action, or behavior and causes them to commit a sin, they will be a sinner themselves and will also be burdened with as much sin as those who committed sins by following them. (I. KARAGOZ 6/210)

 

‘And if a heavily laden soul calls (another) to carry some of its load, nothing of it will be carried, even if he should be a close relative.’ Ibn Kathir says: ‘That is, if any person whose burden of sins feels heavy to them calls someone else to help in lifting that burden of sin, even partially, nothing of that sin will be lifted with them. Even if the person they called is a relative, even their father or son, it will not be lifted. Because everyone will be occupied with themselves and their own situation.’ (S. HAWWA, 12/84)

 

‘You can only warn those who fear their Lord in the unseen and establish prayer.’ That is, your warning will only be beneficial to these. Ibn Kathir says: ‘That is, those who take advice from what you have brought are only the possessors of insight and profound intellect, those who fear their Lord and fulfill their Lord's commands.’ (S. HAWWA, 12/85)

 

‘And whoever purifies himself only purifies himself for his own soul,’ and gains abundance. This is exactly the opposite of carrying a sin. That is, people are not outside these two classes. They will either carry sins or be purified from sins. Just as those who carry sins will not carry the sin of another, those who purify their souls with perfect faith, superior morality, and righteous deeds will have purified themselves purely for their own benefit. (ELMALILI, 6/383)

 

(19-21). ‘Not equal are the blind and the seeing, nor are the darknesses and the light, nor are the shade and the heat.’ Razi provides the following explanation for these examples: The word "seeing" is used for the believer, "blind" for the disbeliever, "light" for faith, "darknesses" for disbelief, "shade" for comfort and peace, "heat" for distress and the burning fire, "living" for believers, and "dead" for disbelievers. (QUR’AN WAY, 4/460)

 

The believer sees, hears, and is within a light (nur). They walk upon a straight path both in this world and the hereafter. This state continues until they reach the gardens with plenty of shade and springs. The disbeliever is blind, deaf, and within darknesses. They walk away never to come out of them; indeed, they get lost in that deviation and transgression both in this world and the hereafter. Eventually, this situation leads them to the heat of hell, to its very hot winds, to boiling waters, and to scorching shades that are neither cool nor good. (From Ibn Kathir; S. HAWWA, 12/86)

 

Here, because falsehood is diverse and the truth is one, nur (light) is singular while zulumat (darknesses) is plural. That is, the truth is one, and that is Tawhid. The believer and monotheist worships Allah alone. False paths and directions are many. There are many followers of falsehood who worship stars, fire, idols, and other objects. (I. H. BURSEVI, 16/192, 193)

 

(22). ‘And not equal are the living and the dead. Indeed, Allah makes whom He wills hear. (Otherwise) you cannot make those in the graves (as if they were there) hear!’ Just as the dead cannot benefit from guidance and the call after being placed in their graves after death; the situation of those whose wretchedness has been written is also like this. There is nothing you can do for them. You cannot guide them. (S. HAWWA, 12/86)

 

The believer sees the truth, the disbeliever does not. For the believer to see the truths, their light is the Qur'an and the Sunnah. The blindness of the disbeliever is the darkness of denial and shirk. The believer is like the living, the disbeliever is like the dead. Just as the dead cannot see, the disbeliever cannot see the truths. Just as a living person can see beings with their eyes, a believer can see the truths. The end of the believer is good and their destination is Paradise; the end of the disbeliever is bad and their destination is Hell. (I. KARAGOZ 6/214)

 

(23). ‘You are not but a warner.’ Your duty is only to convey and warn. Allah leaves astray whom He wills and guides whom He wills. That is, what falls upon you consists of conveying the message. If the person warned is among those who listen to the warning, they will benefit from it. If they are among those who insist on their deviation, do not be sad because of it. Because leading the one who deserves guidance to guidance, and leading the one who deserves error/deviation to error/deviation is a requirement of Allah's majesty, wisdom, and justice. (S. HAWWA, 12/86)

 

(24). ‘Indeed, We have sent you with the truth as a bringer of good tidings and a warner. And there was no community but that there has passed within it a warner.’ Ibn Kathir says: That is, no matter how many nations have passed before from the children of Adam, Allah surely sent them warners and refuted all the arguments they would put forward. (S. HAWWA, 12/87)

 

(25). ‘(O my Messenger! If they) deny you (do not be sad, because) those before them also denied (their prophets). Their messengers had come to them with clear proofs, and with the scriptures, and with the enlightening Book.’ Zubur means pages/scriptures. By this, the scriptures sent to Adam, Idris, Seth, and Abraham (as) are meant; and by "Books," the Torah, the Gospel, and the Psalms are intended. (H. DONDUREN, 2/690)

 

(26). ‘Then I seized those who disbelieved. And how (terrible) was My reproach (My denial of them)!’ At the end of the verse, we encounter a terrifying question aimed at evoking astonishment. Let's read: "How was My counter-strike?" This counter-strike was severe. Those who were seized were destroyed collectively. Accordingly, those who follow the path of the ancients should fear encountering the same bitter end! (S. KUTUB, 8/440)

 

35/27-31 ALLAH IS AWARE OF OUR EVERY STATE

 

Translation

 

27- (O my Prophet!) Have you not seen that Allah sends down water from the sky? With it We bring forth fruits of various colors. And in the mountains are tracts (layers containing minerals) of white and red of varying shades and (some) raven black.

 

28- And similarly, among people, moving creatures, and livestock (such as cattle and sheep), there are various colors. Only those fear Allah, from among His servants, who have knowledge (scholars). Indeed, Allah is Exalted in Might, Forgiving. [cf. 39/9]

 

29, 30- Indeed, those who recite the Book of Allah (and follow its path), establish prayer, and spend (for Allah) out of what We have provided for them, secretly and openly, can expect a commerce (a gain) that will never perish. For (Allah) will pay them their rewards in full and increase them from His bounty. Indeed, He is Forgiving and Appreciative (of gratitude).

 

31- (O my Messenger!) That which We have revealed to you of the Book (the Qur'an) is the truth, confirming what was before it (the originals of previous divine books). Indeed, Allah is, of His servants, All-Aware and All-Seeing.

 

Commentary

 

(27). ‘Have you not seen that Allah sends down water from the sky? With it We bring forth fruits of various colors. And in the mountains are white and red tracts of varying shades and raven black.’ Just as people, mountains, plants, and animals come in various colors, they are also distinguished from one another by many other differences in characteristics and abilities. Whether noticed at first glance or identified through more careful examination, all these differences are formal in the final analysis; in essence, they all point to a single thing, which is the will and power that provides this diversity within such harmony. To make it easier for us to understand this, it is stated that the existence of botanical products carrying various colors is owed to a single source, namely water, and the one who sends it down is Allah the Almighty. (QUR’AN WAY, 4/465)

 

Thus, such paths and various variegated patterns in the stones and soils of the mountains are not merely the result of a coincidence, but are the specific choice and manifestation of the Creator. (ELMALILI, 6/386)

 

(28). ‘And similarly, among people, moving creatures, and livestock, there are various colors.’ Here, it is pointed out how diverse and varied the beings Allah has created within the universe are. While plants with different characteristics are created from the same soil and water, fruits of different tastes and sizes are produced from the same type of trees. If you look at a mountain, you see that it is adorned with different colors and that minerals with very different properties from each other are found in its different parts. It is not possible for human comprehension to grasp why temperaments, natures, and mindsets are so different (...). For if the dispositions, desires, feelings, mindsets, and modes of thought of all people were the same, there would be no need to create a new creature. Since Allah, the Creator, required that the being who would bear responsibility on earth must possess a will, He created him with different characteristics and mindsets. All of these show that behind a wisdom, there is the Wise and Great Planner. (MAWDUDI, 4/497, 498)

 

‘Only those fear Allah, from among His servants, who have knowledge. Indeed, Allah is Exalted in Might, Forgiving.’ According to the narration of Ibn Lahiya from Ibn Abi Amra, from Ikrima, from Ibn Abbas, he said: ‘Among His servants, the one who knows Allah the Merciful, does not associate anything with Him, knows His permissible as permissible and His prohibited as prohibited, protects His commands as required, believes that he will surely appear in His presence, and knows that he will be called to account for his deeds, fears (Him as required).’ (S. HAWWA, 12/94)

 

(Consequently) what is meant by knowledge here is not mathematics, philosophy, history, or other positive sciences; the knowledge in question here is knowing the attributes of Allah. If a person is unaware of the attributes of Allah, whether they have received an education or not, that person is ignorant. So much so that even if they are a "polymath of the world" in positive sciences, it is like this. But if a person knows the attributes of Allah and has the fear of Allah within them, even if they have received no education, then that person is a person of knowledge. With the expression "scholar" (alim) in this verse, those who know the sciences of the Qur'an, Hadith, and Kalam are meant. However, to the extent that an individual possesses religious knowledge and carries the fear of Allah within them, then they enter the class of "scholars" mentioned by the verse. (MAWDUDI, 4/498)

 

In this verse, while scholars are complimented by being informed that only they fear Allah, it is also pointed out that their responsibilities are great. Because those who know the majesty of Allah as required, show Him respect, and live in accordance with His commands are the true scholars. Just as they turn the believers toward the qibla, they also turn them toward Tawhid with the meaning they express. They do this not in the line of those who interfere with and restrict Allah's commands, but by taking the struggle for Tawhid—which is the purpose of the sending of the Messengers—as their guide (16/36; 39/15-18). From another aspect, those who do not respect Allah and do not live in accordance with His command are those who do not know His majesty. The place of the one who is bound by His judgment is Paradise (cf. 79/40-41). As for acquiring knowledge: It is the natural sciences that enlighten the mind and thought of man; it is the religious sciences that enlighten his heart. A person fed only by natural sciences tends toward trickery, doubt, and opportunism, and becomes an interest-seeker (28/79). With only religious sciences, one remains incomplete; with both together, man ascends and reaches happiness. (H. T. FEYIZLI, 1/436)

 

(29, 30). ‘Indeed, those who recite the Book of Allah, establish prayer, and spend out of what We have provided for them, secretly and openly, can expect a commerce that will never perish.’ Reciting the Qur’an means thinking about its meaning. Understanding and being influenced by this thinking must be followed by applying it and reflecting it in behaviors. Therefore, in the verse, the duties of performing prayer and distributing a portion of the provision granted by Allah, either secretly or openly, follow the recitation of the Qur’an. After taking these steps, believers can expect a "commerce that will never suffer a loss." Because they know well that the reward in the presence of Allah the Almighty is more valuable than the wealth they spend. They have engaged in a trade with no risk of loss and a certain profit. They are doing business with Allah the Almighty, which is the most profitable type of business. They will receive the compensation for what they give in the hereafter, which is the most lucrative commercial transaction. (S. KUTUB, 8/443, 444)

 

After mentioning those who read and understand the Qur’an and comply with its judgments, Allah the Almighty mentioned two examples: Prayer and Zakat. Prayer is the right of Allah, zakat is the right of the servant. The duties commanded to be done in the Qur’an are certainly not limited to these two. There are many duties to be followed, such as fasting for those whose health is good (2/183), performing Hajj for those who have the means (3/97), being kind to parents (17/23), and abiding by the contracts made (5/1). (I. KARAGOZ 6/225)

 

(31). ‘(O my Messenger!) That which We have revealed to you of the Book is the truth, confirming what was before it. Indeed, Allah is, of His servants, All-Aware and All-Seeing.’ This prophet (s) has not brought you a surprising message. He is only confirming the message carried by the Prophets who came before, which is already the eternal and everlasting truth. (MAWDUDI, 4/499)

 

The Qur’an being the truth signifies both that it is the word of Allah and that every piece of information it gives is correct, and every judgment, command, and prohibition is accurate. Allah the Almighty (24/25) is the truth, and the Qur'an He revealed to the Prophet is also the truth. (I. KARAGOZ 6/227)

 

Ibn Kathir says: ‘That is, He is aware of their situations (every state of His servants). (I. H. BURSEVI, 16/209) He is the one who sees best which people are worthy of being made more virtuous than others. It is for this reason that just as He made the prophets and messengers superior to all people, He also made some prophets superior to others and raised some in degrees. The station of Muhammad (s) is above all of them. May the blessings and peace of Allah be upon all of them.’ (S. HAWWA, 12/95, 96)

 

35/32-35 IN PARADISE THERE IS NEITHER WEARINESS NOR BOREDOM

 

Translation

 

32- Then We caused to inherit the Book those We have chosen of Our servants. Among them is he who wrongs himself (by neglecting to read it and follow it). And among them is he who is moderate, and among them is he who is foremost in good deeds (with knowledge, righteous action, and guiding the people) by permission of Allah. That is what the great favor is. [cf. 56/10-12]

 

33- (Their reward is) Gardens of Perpetual Residence (Adn) which they will enter. They will be adorned therein with bracelets of gold and pearls, and their garments therein will be silk.

 

34, 35- And they will say: "Praise be to Allah, who has removed from us all sorrow. Indeed, our Lord is Forgiving and Appreciative." 35- "He who has settled us in the Home of Duration (eternity) out of His bounty. There, no fatigue shall touch us, nor shall any weariness affect us."

 

Commentary

 

(32). ‘Then We caused to inherit the Book those We have chosen of Our servants.’ Those mentioned here are the Ummah of Muhammad (s). Allah the Almighty has made them the heirs of all the books He sent down previously. The sins of their wrongdoers are forgiven. Those who act moderately are held to a light account. Those who excel in good deeds enter Paradise without an account. (From Ibn Abbas; S. HAWWA, 12/99)

 

‘Among them is (a) he who wrongs himself.’ He is the one who is deficient in performing some obligatory duties and wrongs his soul by committing certain prohibitions. (b) ‘Among them is he who is moderate.’ He is caught in between, mixing righteous deeds with evil ones. Ibn Kathir says: This person is the one who performs the obligatory duties and avoids the prohibited, although he sometimes neglects some recommended (mustahab) acts while committing some disliked (makruh) acts. (c) ‘and among them is he who is foremost in good deeds by permission of Allah.’ Ibn Kathir says: This is the person who performs the obligatory and recommended acts, and avoids the prohibited, the disliked, and even some permissible (mubah) acts. (S. HAWWA, 12/96)

 

Ibn Abbas (r) said: The one who excels in good deeds enters Paradise without an account. The one who acts moderately enters Paradise by the mercy of Allah. The one who wrongs himself and those on the Heights (A'raf) enter Paradise through the intercession of Muhammad (s). (S. HAWWA, 12/99)

 

Wrongdoing (zulm) is of three types: First: The wrongdoing between man and Allah. The greatest of this is disbelief, denial, shirk, and hypocrisy. Second: The wrongdoing between a person and other people. Third: The wrongdoing between a person and their own soul. In this verse, this third type is intended. (From Mufradat; I. H. BURSEVI, 16/214)

 

Hadith: Abu al-Darda (r) said: After the Messenger of Allah read this verse (35/32), he said: ‘Those who excel are the ones who enter Paradise without an account. Those who act moderately are those who will be held to a light account. As for those who wrong themselves, they are the ones who will be detained for a long time at the place of gathering (Mahshar). Then the mercy of Allah reaches them and they will say: "Praise be to Allah, who has removed from us all sorrow. Indeed, our Lord is Forgiving and Appreciative. He who has settled us in the Home of Duration out of His bounty. There, no fatigue shall touch us, nor shall any weariness affect us."’ (35/34-35; Imam Ahmad 36/57; No: 21227; S. HAWWA, 12/100)

 

(33). ‘(Their reward is) Gardens of Perpetual Residence. They will enter them and be adorned therein with bracelets of gold and pearls, and their garments therein will be silk.’ That is, these three groups will enter those gardens. While the first group enters after being held to a rigorous account, and those after them enter after being held to an easy account, the others enter Paradise without an account and without punishment. (S. HAWWA, 12/96)

 

‘and their garments therein will be silk.’ It is for this reason that Allah the Almighty made this (adornment and silk) prohibited in worldly life (for men) and permissible in the hereafter. (S. HAWWA, 12/104)

 

This silk is not like the silk of the world. For this style of silk does not exist in the world. There is only a similarity in name between them. (I. H. BURSEVI, 16/223)

 

Hadith: According to the narration from Abu Hurayrah (r.a.) in the Sahih, the Messenger of Allah (s) said: ‘The jewelry that a believer will wear will reach as far as his wudu (ablution) reached.’ (S. HAWWA, 12/104)

 

(34, 35). ‘And they will say: "Praise be to Allah, who has removed from us all sorrow. Indeed, our Lord is Forgiving and Appreciative."’ Yet worldly life, alongside these continuous blessings and this permanent happiness, is a source of unending sorrow and inexhaustible anxiety. Because in this life, man is always faced with the anxiety of the future and the distress of problems awaiting solutions. Furthermore, the future concern regarding the Day of Gathering is a major cause of anxiety in itself. (S. KUTUB, 8/445, 446)

 

Hadith: According to the narration from Abdurrahman b. Zayd b. Aslam from his father, from Ibn Umar (r), the Messenger of Allah (s) said: ‘For the people of La ilaha illallah, there is no fear or terror due to loneliness, whether in their graves or after they emerge from their graves. It is as if I see the people of La ilaha illallah shaking the dust from their heads and saying: "Praise be to Allah, who has removed from us all sorrow."’ This hadith is narrated by Ibn Abi Hatim from Abdurrahman b. Zayd b. Aslam. (S. HAWWA, 12/104, 105)

 

‘"He who has settled us in the Home of Duration out of His bounty."’ He has settled us in a home where we will remain in peace and from which we will never be removed. This is not a reward we earned, but His unilateral bounty; He offers it to whomever He wills without anything in return. (S. KUTUB, 8/446)

 

‘"There, no fatigue shall touch us,"’ meaning discomfort and pain, ‘"nor shall any weariness,"’ meaning lethargy, ‘"affect us."’ Because there is no obligation, difficulty, sorrow, burden, or distress there; there is only entertainment, peace, comfort, and happiness. (I. H. BURSEVI, 16/227)

 

35/36-41 DID WE NOT GIVE YOU ENOUGH LIFE TO REFLECT?

 

Translation