CHAPTER 54: AL-QAMAR (THE MOON)

 

It was revealed during the Meccan period. It consists of 55 verses. It takes its name from the first verse where the same word (the Moon) appears. (H. T. FEYIZLI, 1/527)

 

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

 

54/1-8 EVERY MATTER HAS A DESTINATION

 

Translation

 

1- The Hour (of Resurrection) has drawn near, and the moon has split (and joined).

 

2- Even if they (the polytheists) see a miracle, they turn away and say: "(This is) a continuous magic."

 

3- They (the polytheists) denied (the Prophet) and followed their own desires. However, every matter is settled (it will happen as Allah wills).

 

4-5- And certainly, there has come to them many of the stories wherein is a deterrent (to restrain them from disbelief and stubbornness), which are superior wisdom. But the warnings (that come to them) avail (them) nothing.

 

6-7-8- So (O My Messenger!) turn away from them on the Day when the caller (Israfil) calls to a horrific thing (resurrection) that has never been seen.

 

7- They will come forth from the graves with their eyes cast down (in fear). They are like locusts spreading (around).

 

8- While they are racing toward the caller (with their necks outstretched), the disbelievers will say (among themselves at that time): "This is a very difficult day!"

 

Commentary

 

(1) ‘The Hour (of Resurrection) has drawn near.’ The time of resurrection, when reward is promised to the believers and punishment to the disbelievers, is approaching day by day. It is necessary to be prepared. ‘and the Moon has split.’ The miracle of the splitting of the moon, which is one of the bright miracles of the Prophet (pbuh), has occurred. All the well-known commentators among the Companions, the Successors (Tabi'un), and scholars of the later periods have agreed that the verse reports this miracle. The report is famous; many from among the Companions have narrated it. (ELMALILI, 7/333)

 

Hadith: Once, the Messenger of Allah (pbuh) pointed to the setting sun to explain to his companions that the life of the world has decreased considerably and its numbered days remain, and said: "As short as the remaining hours are compared to the past hours of today, the remaining life of the world is just as short compared to its past life." (From Tirmidhi, Ahmed b. Hanbel 2/133; O. CELIK, 4/695)

 

Hadith: Narration of Abdullah b. Mas'ud: Imam Ahmed narrates... Ibn Mas'ud said: The moon was split into two parts during the time of the Messenger of Allah (pbuh) and they saw this with their eyes. The Messenger of Allah (pbuh) said: "Be witnesses." Bukhari (Tafsir Kamer 1) and Muslim have narrated it thus. (S. HAWWA, 14/277)

 

Hadith: According to the narration of Bukhari from Masruq, and from him from Abdullah b. Mas'ud, he said: The Moon was split into two during the period of the Messenger of Allah (pbuh). Thereupon, the Quraysh said: "This is a magic performed by Ibn Abi Kabsha." Then they said: "Well, look at those coming from a journey. Because Muhammad cannot bewitch all people." At that point, those coming from a journey also said that they saw the same thing. (S. HAWWA, 14/277)

 

We have faith that the Qur'an is a book containing only truths. Since it is stated in the Qur'an that "the moon has split," the vast majority of scholars and commentators have rejected the narration that Osman b. Ata made from his father—stating that this splitting would occur at the resurrection—based on the narrations of the companions mentioned before and the clear evidence of the verse "Even if they see a miracle, they turn away and say it is a continuous magic." They have accepted by consensus (ijma) that the splitting of the moon occurred as a miracle during the time of the Prophet. We no longer have any doubt that this actually happened and we refer its nature only to Allah and His Messenger. (ELMALILI, 7/345)

 

(2) ‘Even if the polytheists see a miracle, they still turn away.’ It will happen; they do not come to their senses without it happening, they do not think about the end, they do not want to take a lesson, so they turn away from every miracle they see. ‘and they say it is a continuous magic.’ As understood from this sentence, the verse here is in the sense of an amazing sign, that is, an extraordinary situation and a miracle. However, it is also a rule that indefinite nouns (nekre) in conditional sentences express a general meaning, like indefinite nouns in negative sentences. Therefore, the "sign" (ayet) here, according to the mentioned rule, means any miracle and includes all kinds of miracles. That is, they do not take any sign, any evidence, or any miracle into account and just dismiss it by saying "a magic that has been ongoing from of old." (ELMALILI, 7/346)

 

(3) ‘and they denied.’ They denied and disbelieved the Prophet (pbuh), the news he brought, and the evidence and miracles he showed. But they denied not because they knew something or relied on an evidence, but because they "followed their desires," meaning they followed their whims and the wishes of their souls. They did not take into account the necessity of the truth in the event that occurred. ‘However, every matter will find its place.’ That is, the work of the Prophet (pbuh) is not temporary as they think. His every work is according to the knowledge and decree of Allah Almighty and is moving towards it. There is a goal and a result where all will reach and settle, and its reality will emerge at that time. Just as the truth and greatness of the Prophet's (pbuh) works, and what their desires are and their ill-fortune, are known in the presence of Allah, they will emerge when the hour comes. (ELMALILI, 7/347)

 

The part of the 3rd verse translated as "However, every matter is settled" has been explained mostly with these meanings: The creation of the universe and the event of life are not meaningless; all beings and events have a goal, a purpose. Everything is bound to a decree in the knowledge of Allah and is moving towards a settled result. Everything has a face that appears in the world and a true face that will emerge in the hereafter. Thus, the greatness of the Prophet's duty and the baseness of the deniers being bound to their personal desires will become clear when the time comes. The work of notification performed by the Messenger of Allah is not something temporary as they think. (QUR’AN WAY, 5/185)

 

(4) (5) ‘And certainly, to them"’—that is, to these disbelievers—’have come warnings containing many important news that would deter.’ That is, commands that would deter the disbelievers from disbelief have come in the Holy Qur'an, which contains the news of past nations and generations or the characteristics regarding the hereafter. Ibn Kesir says: "That is, commands have come that give enough advice to deter them from shirk and from continuing to deny." (S. HAWWA, 14/253)

 

"It is a sufficient wisdom." That is, the Qur'an came with threats and news that are superior wisdom. Or all of these, the fact that the situation occurs in this way, is a superior wisdom. (ELMALILI, 7/347)

 

But they have reached such a state in disbelief that no wisdom, no sign, and no warning benefits them anymore. That is why Allah Almighty says, "But the warnings do not benefit." (...) The fact is, they have reached such a state that neither the Qur'an affects them, nor the advice of the Messenger of Allah, nor the practical warnings of Allah affect them. Ibn Kesir says: "That is, what is the use of warnings to those for whom Allah Almighty has written misery and whose hearts He has sealed! Who can guide such a person other than Allah?" (S. HAWWA, 14/253)

 

(6) ‘Therefore, turn away from them"’—that is, from those deniers who follow their desires. Do not struggle with them in vain and look at the approaching hour of resurrection. (ELMALILI, 7/347) (..) In other words, "leave them alone." For you have brought convincing evidence to them and given historical examples from nations that suffered exemplary punishments because they denied the Resurrection and lied to their prophet. If they still do not take lessons despite all this, leave them alone. When they burst forth from their graves on the Day of Resurrection, they will see with their own eyes that the Resurrection, which they were previously informed about, is a reality. (MAWDUDI, 6/47)

 

"The day when the caller will call to a thing unseen and unknown." Ibn Kesir says: "Just as he calls to something unseen and quite terrifying. This is the place to stand for account and the various, troublesome distresses, even tremors and terrifying situations in that place of account. Nesafi says: The caller mentioned here is Israfil (as)." (S. HAWWA, 14/254)

 

(7) ‘They will come forth from the graves with their eyes cast down.’ When they see the punishment, they come out of their graves in a miserable state with their eyes cast down due to the intense fear and horror of the resurrection. (...) The fact that humility and submission are expressed especially in the eyes is because emotion and being affected appear most in the eyes. Similarly, fear, shame, and similar feelings in humans are primarily noticed in the eyes. Just as in the verse "The day when people will be like moths scattered about" (al-Qari'a 101/4). "As if they were a swarm of locusts spreading around." They will spread around in large waves and in a fragmented state. (I. H. BURSEVI, 20/326, 327)

 

(8) ‘While they are racing toward the caller, the disbelievers will say: 'This is a very difficult day!'‘ Ibn Kesir says: "That is, in their walking and spreading hastily to the place where the account will be made to follow the caller, they resemble locusts spreading around and covering the horizons." That is why Allah Almighty says: "Racing toward that caller." Speedily, without any opposition and without falling behind or being delayed... (S. HAWWA, 14/254)

 

"The disbelievers will say, this is a very difficult day." It is understood from this expression that it will not be so for the believers. (ELMALILI, 7/348)

 

What is meant by "difficult day" is the day of the hereafter. The hereafter is very difficult for the disbelievers. Because in the questioning, all the evils and sins they did in the world emerge; at the end of the questioning, they are pushed and shoved and sent to hell in groups and are thrown into hell to stay there forever. (I. KARAGOZ, 7/470)

 

54/9-17 WE LEFT THE SHIP AS A SIGN

 

Translation

 

9- Before them, the people of Noah also denied (the truth). They denied Our servant and said: "(He is) a madman," and he was repulsed (driven away with persecution from his call).

 

10- Thereupon, he prayed to his Lord: "(O my Lord!) Indeed, I am overcome, so help me!"

 

11-12- So We opened the gates of heaven with water pouring forth in a heavy downpour. 12- And We caused the earth to burst forth with springs. So the (two) waters met for a matter (destruction) already predestined.

 

13-14- And We carried him (Our servant Noah) on a (ship) made of planks and nails and ropes. 14- It was sailing under Our observation and protection, as a reward for him (Our servant) who had been denied (with ingratitude).

 

15- And certainly, We left this as a sign (of Allah's oneness and power); is there then anyone who will remember (and take a lesson)?

 

16- (O people!) How then were My punishment and My warnings? (See and take a lesson.)

 

17- And certainly, We have made the Qur'an easy for remembrance and taking a lesson. Is there then anyone who will remember and take a lesson?

 

Commentary

 

(9) ‘Before them, the people of Noah denied.’ That is, O Muhammad! The people of Noah committed that act of denial before your people. They did not believe that Allah sent a prophet. ‘So much so that they imputed a lie to Our servant and said he was possessed (insane). And (Noah) was forced (to give up the call).’ That is, he was scolded, hurt, and persecuted a lot to be prevented from communicating the message. He was threatened with being stoned to death if he did not give up, as stated in the verse: "O Noah! If you do not desist, you will surely be among those who are stoned." (Ash-Shu'ara 26/116). (ELMALILI, 7/348)

 

(10) ‘Thereupon, he prayed to his Lord: 'Indeed, I am overcome, so help me!'‘ My endurance is exhausted. I have no energy left. My strength is gone; I am defeated. "I have fallen defeated, help me." You help me, my Lord. Make Your call victorious, make Your Right victorious, make Your will victorious. You help me. The work is Your work, the cause is Your cause. My function is over. (S. KUTUB, 9/452) Ibn Kesir says: "That is, I am too weak to overcome them or resist them, so now help Your own religion." (S. HAWWA, 14/259)

 

(11) (12) ‘So We opened the gates of heaven with water pouring forth (in a heavy downpour).’ According to the statement of the majority, the expression "opening the gates of heaven with water" is a representational metaphor (isti'are-i temsiliye). The pouring of water from the clouds is likened to the scene of the gates of heaven opening with a powerful flood and the celestial vault splitting. (ELMALILI, 7/348)

 

"And We caused the earth to burst forth with springs. So the (two) waters met for a matter (destruction) already predestined." That is, the waters flowing from the clouds and the springs gushing from the earth came to a state that Allah Almighty willed and predestined, or they came to a position that was predestined to happen in the Lawh-i Mahfuz. This is the destruction of the people of Noah by the Flood. (S. HAWWA, 14/259)

 

(13) (14) ‘And We carried him (Our servant Noah) on a (ship) made of planks and nails and ropes.’ Alvah is the plural of the word levh. Levh is used for anything that is flat like a plank, regardless of what it is made of. Düsür is the plural of disâr. Disâr is the name given to the bond, clamp, rivet (nail), or rope with which they fasten the planks of the ship to each other. What is meant by "Zat-i Elvah ve düsür" (the one with planks and nails) is the ship. As a description, a kind of attribute has been put in place of the noun. That is, We put him on the ship made by clamping certain planks together in a special way. (ELMALILI, 7/349)

 

In the 13th verse, the characteristics of the ship are mentioned without using the concept of a "ship"; in other verses, the word "fülk," which carries this meaning, appears. In giving information about which materials the ship was manufactured from to describe it here, there is an indication that a ready-made ship was not sent to Noah, but that it was made by him, and that although he did not know this work before, it was taught to him through divine revelation. (From Ibn Ashur; QUR’AN WAY, 5/187)

 

"That ship made of planks was sailing under Our observation." In accordance with the verse "The ship was sailing with them among waves like mountains" (Hud 11/42), it was flowing under the observation of Allah, that is, under His direct protection, amidst waves like mountains. "As a reward for that person who was disbelieved and met with ingratitude without his value being known," that is, for Noah (as); while those who denied him were drowning, he was under the protection of Allah. (ELMALILI, 7/349)

 

Nesafi says: Here, Prophet Noah is spoken of as having been denied (met with ingratitude). Because a prophet is a blessing and a mercy sent by Allah. Accordingly, Prophet Noah is a blessing that has been met with ingratitude. (S. HAWWA, 14/259)

 

(15) ‘And certainly, We left this as a sign (of Allah's oneness and power); is there then anyone who will remember (and take a lesson)?’ What is meant by this is the genus of ships. That is, it means We have left the types of ships as a document to remind you of Noah's ship. (S. HAWWA, 14/260)

 

(16) ‘How then were My punishment and My warnings?’ Ibn Kesir says: "That is, how was My punishment to those who denied Me, lied to My prophets, and did not take lessons from the matters expressed by My warnings, and how did I take the revenge of My prophets and how did I help them? (Is there no one who thinks about this?)" (S. HAWWA, 14/260)

 

(17) ‘And certainly, We have made the Qur'an easy for remembrance and taking a lesson. Is there then anyone who will remember and take a lesson?’ This sentence is a sentence of oath. It appears separately at the end of the four stories mentioned in this sublime surah. It is to warn that every story is in a state that requires taking a lesson and is more than enough to deter one from sins. However, none of them has found its place; people have not taken enough lessons. That is, by Allah, We have made the Qur'an easy for his ummah by revealing it in their language. As stated in the verse: "We have only made the Qur'an easy in your tongue that you may give good tidings with it to those who fear Allah and warn with it a people who are contentious" (Maryam 19/97), We have adorned the Qur'an with various lessons and events to be taken as examples. We have spent many promises and warnings so that lessons may be taken and advice may be given. (I. H. BURSEVI, 20/336)

 

(...) Allah Almighty has linked the taysir (making easy) / "yessernâ" in the said verse to a purpose, which is "zikr," that is, thinking and taking a lesson. This is naturally possible with the understanding of the text. The way to understand the text primarily passes through its recitation. Because it is not possible to understand a text that cannot be read. Meanwhile, a divine ease can also be mentioned in the memorization of the text of the Holy Qur'an. However, it is understood that this is a secondary goal. For when the period of revelation is examined, it is seen that the Messenger of Allah (pbuh) gave more importance to the understanding of the Qur'an than to its memorization. Because the Qur'an is a book of life. It is mandatory for every Muslim to form a life order according to the commands and prohibitions in it. This being the case, just memorizing the said text and acting unaware of its content is not suitable for its purpose. It is for this reason that the noble companions took up the revealed Qur'anic texts in groups of five or ten verses and read them; those who wanted to memorize them memorized them, but all of them tried to understand the content of the said text and apply it to their lives. (M. DEMIRCI, 3/248, 249)

 

54/18-22 IS THERE ANYONE WHO WILL TAKE A LESSON?

 

Translation

 

18- 'Ad (the people) also denied. But how (terrible) were My punishment and My warnings (see and take a lesson).

 

19-20- Indeed, We sent upon them a screaming wind on a day of continuous ill-fortune. 20- It was plucking people away as if they were uprooted trunks of date-palms.

 

21- (O people!) Then how were My punishment and My warnings (see and take a lesson)!

 

22- And certainly, We have made the Qur'an easy for remembrance and taking a lesson. Is there then anyone who will remember and take a lesson?

 

Commentary

 

(18) ‘Ad (also) denied .. how were My punishment and My warnings?’ This question is not for frightening like the previous one, but to draw attention to the words to be said. Because We sent upon them a sarsar wind. Sarsar means a cold or noisy storm. (ELMALILI, 7/349, 350)

 

(19) (20) ‘Indeed, We sent upon them a screaming wind on a day of ill-fortune.’ Whose ill-fortune did not end with their destruction, but they suffered punishment in the grave until the Resurrection. That ill-fortune, which some astrologers (star scholars) assume, is not related to the day itself. That is, that day was not ill-fated for everyone and everything, but was ill-fated only for them. (ELMALILI, 7/350)

 

"It (the storm) was plucking people away as if they were uprooted trunks of date-palms." That is, it was pulling and plucking them away. It is as if they are date-palm trunks broken from their base. Since 'Ad was a people with large bodies, as their heads were cut off and they were laid on the ground, they became the subject of this comparison. (ELMALILI, 7/350)

 

(21) ‘Then how were My punishment and My threats?’ I swear by Allah, the punishments were quite severe; the warnings and threats were true. (S. HAWWA, 14/262)

 

(22) ‘And certainly, We have made the Qur'an easy for remembrance and taking a lesson.’ We made it easy for people to take a lesson. "Is there anyone who will remember and take a lesson?" Is there anyone who will repent by taking a lesson, come to his senses, or know the truth and act upon it? (S. HAWWA, 14/262)

 

54/23-32 SHALL WE FOLLOW A MORTAL FROM AMONG US?

 

Translation

 

23- Thamud (the people) also denied the warners (their prophets).

 

24- They said: "Shall we follow a mortal from among us? In that case, we would certainly be in error and madness."

 

25- "Has the revelation been sent down to him from among us? Rather, he is an insolent liar."

 

26- (We said to Salih:) "Tomorrow they will know who is the insolent liar."

 

27- (Allah commanded Salih as follows:) "Indeed, We are sending the she-camel as a trial for them. So watch them and be patient."

 

28- "And inform them that the water is to be shared between them (and the she-camel in turns). Each one's right to drink shall be attended (on their turn)."

 

29- But they called their companion, and he took (the sword) and hamstrung (the camel) and killed it.

 

30- (O people!) Then how (terrible) were My punishment and My warnings?

 

31- Indeed, We sent upon them a single blast, and they became like the dry straw (cut) by the builder of a fence.

 

32- And certainly, We have made the Qur'an easy for remembrance and taking a lesson. Is there then anyone who will remember and take a lesson?

 

Commentary

 

(23) (24) (25) ‘Thamud (the people) also denied the warners: 'Shall we follow a mortal from among us?'‘ They believed that Prophet Salih should either be a superhuman being or, if not superhuman, should not be from among them but come through a miraculous way, or should be a tribal leader with power and fame. For they thought that Allah could only choose such a person for the duty of prophethood. Indeed, the Meccan polytheists were in the same ignorance. For they put forward the same reasons to reject the prophethood of Prophet Muhammad (pbuh). That is, they were saying: "Muhammad also does shopping like ordinary people. While he was born and grew up among us, now he has stood up and claimed that Allah gave him prophethood." (MAWDUDI, 6/49)

 

"They said: 'In that case, we would certainly be in error and madness.'" That is, since we are a crowded community and he is alone and not an angel (according to the beliefs of those deniers), being a human is an obstacle to being a prophet. If we follow him, we would fall into direct error and act madly (they said). (I. H. BURSEVI, 20/345)

 

This (the words of the people of Salih as.) shows us this: Rejecting to surrender the reins to leaders who have found the truth is among the character of the disbelievers. Every Muslim should think about this subject, evaluate themselves, and bring themselves to a state of surrendering the rights of leadership to the people of truth. (S. HAWWA, 14/279)

 

Leadership, obedience, and wala belonged to the Messenger of Allah (pbuh) himself while he was alive. After his death, the right of obedience belongs to those whom the rank of believers, who are on truth within the framework of maruf (goodness), has brought forward through shura (consultation). Just as there are different forms of the subject, each form has its own unique rulings. It is the duty of the emir and commander walking on the right path to govern people with the Sunnah of the Messenger of Allah and the Book of Allah. Leadership is determined by shura, and the leadership implements the Book and the Sunnah, and consults with the people of shura to take the right decision in matters belonging to Muslims. The Muslim is also obliged to obey the superior in matters that are maruf. (S. HAWWA, 14/279, 280)

 

"Has the revelation been sent down to him from among us?" Are we not an individual, a mortal like him? Or is there no one more worthy than him among us? "Rather, he is an insolent" spoiled person who wants to rise above us with insolence, "a liar." Thus, they denied him by imputing lies to such an extent. (ELMALILI, 7/351)

 

(26) ‘(We said to Salih:) 'Tomorrow'"’—that is, at the time when the punishment will descend upon them or on the Day of Resurrection—’they will know who is the great liar"’—that is, whether it is Salih or those who deny him who are the liars—’and who is the insolent one.’ (S. HAWWA, 14/263)

 

(27) ‘Indeed, We are sending the she-camel as a trial for them. (Now) watch them and be patient.’ As mentioned in Surah ash-Shu'ara: "You are but a mortal like us. So bring a sign if you are of the truthful" (Ash-Shu'ara 26/154). Upon their requesting a sign from Salih (as), i.e., a miracle that could be evidence for his prophethood, it was said—as mentioned in several surahs—"Here is a she-camel, Allah's camel, to be a sign for you. This is this camel of Allah as a miracle for you. Leave it. Let it eat (and drink) on Allah's earth; do not touch it with any harm, otherwise a painful punishment will seize you" (A'raf 7/73). From where and how this she-camel came is not explicitly explained in the Qur'an. It is only expressed as "Allah's camel." However, it is known in reports that it was brought out from a hill consisting of a steep rock (hedbe). It is declared here that not the bringing out of the said camel, but its sending—that is, its being released to graze on Allah's earth—was for a trial. (ELMALILI, 7/351, 352)

 

(28) ‘And inform them that the water is divided between them (in turns every other day).’ That is, as indicated by the verse "For her is a time of drinking, and for you is a time of drinking on a known day" (Ash-Shu'ara 26/155), the water was shared between the camel and them in turns. One day the camel drinks, and one day they take water and water their animals. Or it was distributed among them except for the day the camel drank. (ELMALILI, 7/353)

 

"Each should be present at their turn of water." That is, one day the people of Prophet Salih will be present at the turn of water, and one day the she-camel will be present. (S. HAWWA, 14/263)

 

(29) ‘Finally they called their companion, and he took (the sword) and overturned and killed (the camel).’ That is, he killed the she-camel. The verse is evidence that all of them consented to the slaughtering of the she-camel. Because this work was done upon their request or based on their consent. (S. HAWWA, 14/264)

 

(30) ‘But how (terrible) was the end of My punishment and My warnings to them (think!)’ How it took place in a painful way. Salih (as) communicated: "Enjoy yourselves in your homes for three days. That was a threat that could not be denied" (Hud 11/65). (ELMALILI, 7/353)

 

(31) ‘Indeed, We sent upon them a single terrifying blast, and they became like the dry straw (cut) by the owner of a pen.’ At the end of this cry, they perished until their last member, so that no one was left of them. Just as plants and crops dry up and lose their vitality, they also dried up and died. "Al-hashim" means broken, fallen, and dried wood. "Al-muhtazir" means one who builds a pen. A thing habitually left there dries over time, and animals trample them, eventually becoming fragmented. Thus, the people of Prophet Salih returned to this state as a result of this cry. What a severe punishment it was. (S. HAWWA, 14/264)

 

(32) ‘And certainly, We have made the Qur'an easy for remembrance and taking a lesson. Is there then anyone who will remember and take a lesson?’ Is there anyone who will believe in this Holy Qur'an by running to Allah with the fear of being punished in the world and the hereafter, and take a lesson by acting accordingly and turning to Him? (S. HAWWA, 14/264)

 

54/33-40 THUS WE REWARD THE ONE WHO IS GRATEFUL

 

Translation

 

33- The people of Lot also denied the warners (their prophet).

 

34-35- Indeed, We sent upon them a (storm) showering stones (and destroyed them). Except the family of Lot. We saved them at a time before dawn as a blessing from Us. Thus do We reward the ones who are grateful (through faith and obedience).

 

36- And certainly, (Lot) had warned them of Our seizure (with punishment). But they (encountered and) disputed the warnings with doubt.

 

37- And certainly, they even sought to seduce his guests (who had come as angels). So We blotted out (blinded) their eyes: "Now taste My punishment and (the evil end of) My warnings!" (We said.)

 

38- And certainly, there seized them by the morning a settled punishment (from which they could not escape).

 

39- "Now taste My punishment and (the end of) My warnings!" (We said to the people of Lot.)

 

40- And certainly, We have made the Qur'an easy for remembrance and taking a lesson. Is there then anyone who will remember and take a lesson?

 

Commentary

 

(33) ‘The people of Lot also denied (his) warnings.’ The mention of this story has occurred in various places; however, it is not merely for the sake of repetition, but in every place it appears, a specific point is indicated. (ELMALILI, 7/354)

 

(34) (35) ‘Indeed, We sent upon them a (storm) showering pebbles (and destroyed them). Except the family of Lot.’ Ibn Kesir says: "No one among his people, not a single man, believed in Prophet Lot, including his own wife. Therefore, the punishment that befell his people also befell her. Prophet Lot and his daughters went out from among them in peace without any evil touching them." (S. HAWWA, 14/265)

 

"As a blessing from Us, We saved them at a time before dawn. Thus do We reward the ones who are grateful." Just as We saved him in this way, We reward those who are grateful for the blessings of Allah through their faith and obedience. (S. HAWWA, 14/265)

 

(37) ‘And certainly, they even sought to seduce his guests (who had come as angels).’ They came and went to take their desire from the guests and to act immorally. They wanted to pressure the guests, who were the messengers who had come to Prophet Abraham. ‘So We blotted out (blinded) their eyes: 'Now taste My punishment and (the evil end of) My warnings!' (We said.)’ That is, We blinded their eyes in such a way that not even a trace remained on their faces; when they entered their houses, they could see nothing and did not even know where to exit (..) (ELMALILI, 7/354)

 

(38) ‘And certainly, there seized them by the morning a settled punishment"’—one from which there is no escape or possibility of slipping away. Nesafi says: "That is, a fixed punishment came that remained upon them until it led them to the punishment of the hereafter." (S. HAWWA, 14/265)

 

(39) ‘Now taste My punishment and My threats!’ That is, just as He said "taste My punishment and My threats" when He made them taste the punishment of blindness, He said the same thing when He sent the punishment upon them early in the morning. Because the punishment that came to them was more than one and of various kinds. Thus, as each type descended, He rebuked them with these commands. (S. HAWWA, 14/266)

 

(40) ‘And certainly, We have made the Qur'an easy for remembrance. Is there anyone who will remember and take a lesson"’—and thus stay away from denying and rebelling as those who were subjected to punishment did? (S. HAWWA, 14/266)

 

54/41-48 THAT MULTITUDE WILL SOON BE DEFEATED

 

Translation

 

41-42- And certainly, warners came to the people of Pharaoh. 42- They denied all Our signs (and miracles). So We seized them with the seizure of One who is Almighty and Perfect in Power.

 

43- (O you who worship others besides Allah!) Are your disbelievers better than those (who were mentioned)? Or have you an immunity (written) in the (divine) scriptures?

 

44- (O My Messenger!) Or do they say: "We are a multitude acting in cooperation"?

 

45- Soon the multitude (of polytheists) will be defeated, and they will turn their backs and flee.

 

46- Rather, the Hour (of Resurrection) is their (actual) appointed time for the promised punishment. And that Hour (its punishment) is more disastrous and more bitter.

 

47- Indeed, the disbelievers are in error and madness.

 

48- The Day (of Resurrection) they will be dragged into the Fire on their faces (and it will be said to them): "Taste the touch of Hell!"

 

Commentary

 

(41) (42) ‘And certainly, warners came to the people of Pharaoh." "They denied all Our signs.’ That is, they denied the nine miracles. These were; the wonderful whiteness of Moses' (as) hand, the staff, the flood, locusts, vermin like lice, frogs, blood, the loosening of the knot on his tongue, and the splitting of the sea. ‘So We seized them in a way worthy of Our power.’ We seized them with an irresistible and invincible punishment during their denial. The purpose of this verse is to emphasize that Allah is Omnipotent and that nothing can stand against His power. For this reason, He seized them because of their denial, and nothing could prevent Him. What is meant by the punishment here is their drowning in the Red Sea or the Nile River. (I. H. BURSEVI, 20/358)

 

(43) ‘Your disbelievers"’—the address is to the people of Mecca; therefore to the Arabs and the people of the last century. That is, O people of this time! Are your disbelievers ‘better than them?’ That is, are they stronger than the disbelievers whose destructions were mentioned from the people of Noah (as) to Pharaoh, or are they more worthy of escaping Allah's punishment? ‘Or have you an immunity in the scriptures?’ That is, is there an explanation in the heavenly books regarding your acquittal, saying that no matter how much the people living in the end times disbelieve and rebel, they have no punishment or responsibility in the sight of Allah? (ELMALILI, 7/356, 357)

 

(44) ‘(O My Messenger!) Or do they say: 'We are a multitude acting in cooperation'?’ Ibn Kesir says: "That is, they believed that they helped and supported each other and that this community of theirs would provide a benefit against those who wanted to do them evil." (S. HAWWA, 14/268)

 

(45) ‘Soon the multitude (of polytheists) will be defeated, and they will turn their backs and flee.’ The meaning of the verse is as follows: They will turn and flee from the war as defeated. Allah will help His prophet and the believers. This is exactly what happened on the day of Badr. (I. H. BURSEVI, 20/360)

 

It is clearly stated five years before the migration (hijrah) that the strength of the Quraysh, which they were proud of, would be broken. At that time, no one could even imagine how this would be possible. Because at that time, some of the Muslims were forced to migrate to Abyssinia in desperation, and those who remained were under siege with the Messenger of Allah in Shi'b Abi Talib. They had even reached the point of dying of hunger because of this siege of the Quraysh. Now, who could have thought that this picture could be reversed in such a period? (MAWDUDI, 6/53)

 

The fact that it was reported eight or nine years in advance that the polytheists would be defeated in a war to be fought, and that it happened as reported, is clear evidence that Prophet Muhammad (pbuh) is a true prophet and the Qur'an is the word of Allah. Because it is not possible for the Prophet to know the unseen (ghayb) on his own. Clearly, it is Allah Almighty who reported this news. This news is a miracle for the Prophet (pbuh). (I. KARAGOZ, 7/487)

 

Hadith: Said b. Musayyab said: I heard Omar (ra) saying: "When the verse 'That multitude will soon be defeated and they will turn their backs and flee' was revealed, I did not know which multitude was being referred to. On the day of Badr, I heard the Messenger of Allah (pbuh) reciting this verse while he was putting on his armor. Then I understood the meaning of the verse. This was among the miracles of the Messenger of Allah (pbuh). He had given news from the unseen and it happened exactly as he reported." (From Bukhari, Tafsir 54/6; I. H. BURSEVI, 20/360)

 

(46) ‘Rather, the Hour (of Resurrection) is their (actual) promised time for punishment.’ That is, that defeat is not their full punishment, but a beginning. Their actual appointed time, i.e., the time when the punishment is promised to them, is the hour of resurrection. (ELMALILI, 7/357)

 

That is, besides the punishment they suffered on the day of Badr, their actual promised punishment is on the Day of Resurrection. "That Hour is more disastrous and more bitter." It is a calamity greater and more troublesome than the one in Badr. (S. HAWWA, 14/270)

 

"That Hour (its punishment) is more disastrous and more bitter." Yes, the punishment of the hereafter is more terrifying and more bitter than all the punishments they have seen and will see in the world. The punishment of the hereafter is more terrifying and hair-raising than all the punishment scenes depicted in the verses above, ranging from the flood to the hurricane, from lightning to the terrifying wind that scatters stones, and to the powerful and sharp-clawed seizure of Pharaoh and his supporters. (S. KUTUB, 9/463)

 

(47) ‘Indeed, the disbelievers are in error (staying away from the truth in the world, from Nesafi) and in madness (and in the blazing fire of hell in the hereafter).’ Or they will perish in the hereafter and stay within the fires. (S. HAWWA, 14/270)

 

(48) ‘The Day (of Resurrection) they will be dragged into the Fire on their faces: 'Taste the touch of Hell!' (it will be said).’ Ibn Kesir says: "That is, their being in fire, doubt, and hesitation (in the world) led them to hell. Since they are deviants dragged on their faces without knowing where they are going, it is said in a rebuking style, 'Taste the touch of Saqar' (i.e., its punishment)." Saqar is one of the names of hell. (S. HAWWA, 14/270)

 

54/49-55 WE HAVE CREATED EVERYTHING ACCORDING TO A MEASURE

 

Translation

 

49- Indeed, We have created everything with a destiny (a wise measure).

 

50- Our command (for a thing to happen) is but one, like the twinkling of an eye (consisting only of saying the word "Be").

 

51- And certainly, We have destroyed those like you (in disbelief and rebellion). Is there then anyone who will remember and take a lesson?

 

52-53- Everything they have done is (recorded) in the books. 53- Every matter, small and great, is written down in the records.

 

54-55- Indeed, the righteous (those who keep Allah's commands and avoid sins) will be among gardens and radiance (abundance and relief), in a seat of truth (in contentment) in the presence of a Sovereign Perfect in Power.

 

Commentary

 

(49) ‘Indeed, We have created everything with a (measure, plan and) destiny.’ The expression "everything" includes the earth and the sky, all beings—small and large, living and non-living—found in the earth and the heavens. Allah Almighty is the sole Creator; there is no creator other than Him. (..) "Allah is the Creator of all things." (39/62; see 37/96, 7/54; I. KARAGOZ, 7/489)

 

It is possible to give two different meanings to the word "destiny" (qadar) mentioned in the 49th verse: (a) First; measure, order and harmony: Allah Almighty created the entire universe and beings in accordance with the requirements of wisdom, according to solid, unerring and precise measures, within a certain order, balance and harmony. Today, scientific investigations regarding the structures, characteristics of beings and their relationships with each other reveal this unerring measure, order and harmony in the universe. This reality of creation, which inspires wonder and proceeds according to very fine measures, proclaims the infinite power, knowledge and wisdom of Allah Almighty. (O. CELIK, 4/707) (b) Second; Allah Almighty has created everything with a destiny: Everything has a destiny, that is, a scientific value predestined in the knowledge of Allah in eternity before it occurs, so that the occurrence of its decree, that is, its actual creation, happens according to that destiny. (see Hadid 57/22; O. CELIK, 4/707, 708)

 

Hadith: Regarding "destiny" as a principle of faith, the Messenger of Allah (pbuh) said: "Faith is that you believe in Allah, His angels, His books, His prophets, the Last Day, and in destiny—that both good and evil are from Allah." (From Muslim, Iman 1, 5; Tirmidhi, Iman 4; Abu Dawud, Sunnah 16; O. CELIK, 4/708)

 

(50) ‘And Our command is"’—that is, Our work or the command We give to create anything—is nothing else but ‘only one.’ It consists of one word or one glance. ‘Like a glance of the eye"’—like a moment of a rapid glance with the eye, that is, a moment of consciousness. As it is stated: "His command, when He intends a thing, is only that He says to it, 'Be,' and it is" (Yasin 36/82). It consists of a command of "kun" (be). In reality, the complete cause is this command of "kun." When the cause occurs, that is, when the command of "kun" takes place, the result of the cause also happens immediately, which is creation. (ELMALILI, 7/358)

 

The 50th verse has the same meaning as the 82nd verse of Surah Yasin, which means: "When Allah wills a thing to happen, His command is only to say to it 'Be'. And it immediately becomes." (2/117). (..) The verses express both the will, the method of creation and the power of Allah Almighty, and His sovereignty in the realm of existence, the fact that He does not need a means to bring something into existence, and that defects specific to humans such as difficulty, distress and effort cannot be imagined for Him, as well as His speed in creation. (2/117). If Allah Almighty wants something to happen, He commands it "Be," and it becomes. (I. KARAGOZ, 7/490)

 

(51) ‘And certainly, We have destroyed those like you (in disbelief/rebellion)"’—those who resembled you in terms of their disbelief among past nations. ‘Is there then anyone who will remember and take a lesson?’ (S. HAWWA, 14/271)

 

(52) ‘Everything they have done is (recorded) in the books.’ That is, although they themselves have perished and gone, all their deeds, good and evil, are written in their books, their records of deeds. (ELMALILI, 7/358)

 

(53) ‘Everything small and great is written line by line.’ Whether it be a deed or everything that will occur, it is written line by line in the Lawh-i Mahfuz. This is Nesafi's way of interpreting the verse. According to Ibn Kesir, the expressions here are about the pages of the angels. He says: "That is, all of these are gathered and brought together against them and written line by line in the pages belonging to them. Whether it is small or large, there is nothing that it has missed or failed to record." (S. HAWWA, 14/272)

 

(54) ‘Indeed, the righteous will be among gardens and radiance (abundance and relief).’ Besides the meaning of "river," the word "nahar" also has the meanings of "radiance and abundance." For this reason, the daytime is called "nahar" in Arabic. According to this, it is understood that the righteous will always be in light in the gardens, and will even live in bright days that have no night at all. (From Kurtubi; O. CELIK, 4/710)

 

"In seats of truth"—that is, in a gathering of sincerity, a chair of truth, or in a fixed rank and position specific to truthful people, where there is no possibility of lying or disappearing—’very powerful"’—that is, in the presence of a king whose power has no end; ‘in the sublime presence of a King of kings’ who is the owner of a very great kingdom. That is Allah Almighty. The tanwin (nunation) found in the names "Malik" and "Muqtadir" is for azamah (greatness). It has been said that by mentioning the closeness of His sublime presence implicitly and mentioning the word "Muqtadir" as an indefinite noun (nekre) here, Allah Almighty has indicated that minds cannot comprehend the reality of His kingdom and power, and that closeness to His sublime presence is a very great happiness and honor that cannot fit into description and explanation, of the kind "which no eye has seen and no ear has heard" (Bukhari, Muslim, Tirmidhi, ..). (ELMALILI, 7/359)

 

Hadith: Imam Ahmed narrates... Abdullah b. Amr reports that the Messenger of Allah (pbuh) said: "Those who are just (that is, those who act with justice in their rulings, among their family members, and regarding those under their administration) will be on pulpits of light in the presence of Allah, on the right of the Most Gracious (and both of His hands are right)." (Muslim and Nasai also narrated similarly with the chain of Sufyan b. Uyayna; S. HAWWA, 14/293)