CHAPTER 55: AR-RAHMAN (THE MOST MERCIFUL / THE GRACIOUS)

 

It was revealed during the Meccan period. It consists of 78 verses. It takes its name from the first verse. (H. T. FEYIZLI, 1/530)

 

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

 

55/1-13 DO NOT VIOLATE THE BALANCE

 

Translation

 

1-2- The Most Gracious. He taught the Qur'an (to His Messenger).

 

3-4- (Allah) created man. He taught him eloquence (giving him the ability of understanding, thinking, and expression).

 

5- The sun and the moon (move) according to a calculation.

 

6- And the stars (or plants) and the trees prostrate (to Allah).

 

7-8- And the heaven He raised and imposed the balance (and measure in everything). 8- That you do not transgress (with injustice) within the balance (of right and justice).

 

9- (O people!) And establish weight in justice and do not make the balance deficient.

 

10-11-12- And the earth He has spread out for the creatures. 11-12- Therein are fruits and palm trees having sheaths (of dates), and grain having husks and scented plants.

 

13- (O people and jinn!) So which of the favors of your Lord will you deny?

 

Commentary

 

(1) (2) ‘The Most Gracious, He taught the Qur'an (to Muhammad).’ That is, the source of the instructions in the Qur'an is not a human, but Allah, who is the Most Gracious. (...) The use of the attribute "Rahman" (The Most Gracious) instead of other attributes of Allah (...) contains a special meaning. That is, His revealing of these words is a requirement of Allah's mercy. Because His mercy does not allow leaving His creatures in darkness. Therefore, the Qur'an was sent as a guide and a means of salvation in the world and the hereafter. (MAWDUDI, 6/62)

 

The reporting of Allah teaching the Holy Qur'an to the Prophet (pbuh) is a refutation to the polytheists who said, "(O My Prophet!) Indeed, We know that the polytheists say: 'It is only a human who teaches him (Muhammad) the Qur'an'" (16/103). (..) The purpose of Allah teaching the Qur'an to Prophet Muhammad (pbuh) is to inform and declare its recitation, meaning, nature, and how its rulings are to be applied. (I. KARAGOZ, 7/495)

 

(3) (4) ‘He created man.’ (…) The "man" mentioned in this verse must mean all people. Because Almighty Allah addressed the human species in the said verse. The prefix "al" (the) at the beginning of the word indicates this. Another evidence that can be put forward in this regard is the concept of "bayan" (eloquence) included in the verse Rahman 55/4. For bayan is briefly the ability of man to explain his feelings and thoughts and to express himself. Of course, this ability also has a close relationship with the reason, will, and perception of man. There is only one purpose for all of these being given to man, and that is to fulfill the duty of servitude towards Allah. (M. DEMIRCI, 3/254)

 

"He taught him eloquence (bayan)." That is, He taught the blessing of speech and language, which means expressing the feelings and understandings that occur in one's conscience and heart to others in a clear and beautiful way, and explaining and understanding the purpose; and the blessing of obtaining knowledge and teaching the Qur'an also occurs through this. After Prophet Adam was created, thanks to being taught the names of things, he knew what the angels did not know and reached what they could not reach. Just as the prophets attaining prophethood, being able to perform the communication (tabligh) from Allah, bringing books, and the nations being able to benefit from them are all thanks to the science of bayan and the blessing of language, our reaching the blessing of the Qur'an and its interpretation (tafsir) and translation, and our degree of benefiting from it, are also in proportion to the share we receive from that blessing. (ELMALILI, 7/365)

 

(5) ‘The sun and the moon (move) according to a calculation.’ That is, the rising and setting of the sun, moon, and stars are subject to a magnificent, unchanging law. Thanks to this law, people can determine the time of seasons, the number of days, and the ripening times of crops. The reason why so many beings can live on earth is that the sun is kept at a certain distance from the earth. If the sun had moved without measure and approached or moved away from the earth, all these beings would have perished. In addition, the sun and the moon are in harmony with each other, and the calendars we use depend on their movements. (MAWDUDI, 6/63)

 

(6) ‘And the plants,’ that is, the plant that comes out of the ground and has no stem, the grass; ‘and the trees,’ the plant that has a stem, the tree; ‘prostrate.’ They bow down in submission to the will of Allah, taking the position He wants with elasticity in the face of His laws. Therefore, people should know prostration in order to consciously follow Allah's commands and give thanks for His blessings. (ELMALILI, 7/366)

 

(7) (8) ‘The heaven Allah raised and the balance (measure and equilibrium) He imposed.’ That is, in order for those heights to stand, He imposed the law of balance and the law of justice, which means the stance and position of everything according to its own right among various and multiple weights, beings, and rights downwards and upwards; for if this law did not exist, there would be no order and balance of the heavens and the earth. (ELMALILI, 7/366)

 

It can be said that with the word "sama" (heaven) given the meaning of "sky" in the seventh verse, what is meant is the vast universe rising above us, the cosmic space in which billions of galaxies and celestial bodies are located and move according to a certain order. "The raising of the heaven" can be interpreted as its being high relative to us, taking its literal meaning, or its having a spiritual height, thinking in a metaphorical sense. (QUR’AN WAY, 5/198)

 

"The heaven Allah raised." That is, He created it as raised in terms of its location as it is seen and felt. He raised it spiritually and in terms of rank. Because He made it the place where divine rulings, executions, and commands originate, and where angels are present. (I. H. BURSEVI, 20/381)

 

The balance of the heaven is also expressed today by the name "the law of centripetal and centrifugal force." It is thanks to this law that celestial bodies neither repel each other forever nor gather and cluster together by pulling each other to themselves. In short, Almighty Allah has tied these large masses to a system moving in the space, and has given these masses the property of both repelling and attracting each other in order to keep them away from each other and to ensure they do not collide. Furthermore, there is a very magnificent balance between the opposite poles of the said law. Due to this balance, celestial bodies remain at the point predestined for them and stay away from situations such as sliding, deviating, accumulating, and falling. (M. DEMIRCI, 3/260)

 

"Do not violate the balance." Do not transgress the sharia and the law and exceed your limits, do not act without measure, or do not go to extremes in material and spiritual measure; but obey the commands and rulings of Allah Almighty and observe the law. (ELMALILI, 7/367)

 

(9) ‘Establish weight in justice.’ The inclusion of the word "qist" (fairness) in the part translated as "establish weight correctly" shows that the words "weight" and "balance" are used here to express the necessity of reflecting the principle of justice, and thus the general law of balance, on the events of life. (QUR’AN WAY, 5/199)

 

"And do not make the balance deficient." The Most Gracious imposed the balance and gave height to the sky so that you do not diminish it and harm your scale in the hereafter by using the scale with bad intentions. (ELMALILI, 7/367, 368)

 

To weigh and measure deficiently is to deceive and to take upon oneself the rights of others (kul hakkı). Hadith: Our Prophet (pbuh) said: "The one who deceives us is not from us" (Abu Dawud, Buyu 52, No: 3452). In buying and selling, the seller must not deceive the buyer (Abu Dawud, Buyu 52). A person who sells a product by deceiving the customer, by cheating, by weighing and measuring deficiently—for example, giving 900 grams instead of 1 kilo, 90 centimetre instead of 1 meter—would have gone against Allah's commands, failed to follow our Prophet's Sunnah, committed a major sin, taken upon himself the rights of others, and earned forbidden (haram) money. (I. KARAGOZ, 7/500)

 

The part of this verse translated as "do not weigh deficiently" can also be interpreted as the requirement that the application related to every single event, that is, all our behaviors, should be in a way that will not turn the scale in the hereafter against us. (QUR’AN WAY, 5/199)

 

(10) ‘(Allah) has spread out the earth for the creatures.’ That is, He created it in a way suitable and convenient for the creatures found there. Ibn Kesir says: "That is, just as Allah, exalted is His majesty, raised the heaven, He lowered the earth, prepared it in the necessary way, and prevented its shaking with high and stabilizing mountains. Thus, He ensured that creatures—which are beings with different shapes, colors, and languages living in various regions, corners, and spots—could settle upon it." (S. HAWWA, 14/306, 307)

 

(11) (12) ‘Therein are fruit(s) and palm trees having sheaths, and grain having husks and scented plants.’ That is, He created many things for you, both for you to eat as types of fruit, for you to be nourished, and for you to enjoy with their appearance and scent. All of these are among the manifestations of the earth being lowered for humans. (S. HAWWA, 14/307)

 

(13) ‘(O community of humans and jinn!) So (O humans and jinn!) which of the favors of your Lord will you deny?’ Ibn Kesir says: "That is, the blessings of Allah are clearly seen upon you. You cannot deny them, you cannot reject them." Since the situation is like this, it falls upon you to give thanks to the One who created these, to the One who brought them into existence. This is possible by being taqwa-conscious towards Him. (S. HAWWA, 14/307)

 

Here, the word "ala'i" is used in the sense of "blessing." But in addition, Allah's perfection and power and His attributes worthy of praise are also intended. That is, His creating many beings to a surprising degree in this universe and providing for them in the most suitable way is an indication of His power and perfection. His creating all kinds of food and fruit points to His attributes worthy of praise. (MAWDUDI, 6/67)

 

Hadith: The Messenger of Allah (pbuh) came out to his companions one day and recited Surah Rahman from beginning to end to them. Then he said: "On the night I met with the jinn, I recited this surah to the jinn as well; they responded more beautifully than you. Whenever I came to the verse 'So which of the favors of your Lord will you humans and jinn deny?' (Rahman 55/13); they would say, 'We do not deny any of Your blessings, O our Lord, praise be to You'." (From Tirmidhi, Tafsir 55/1; O. CELIK, 4/721)

 

55/14-25 HE IS THE LORD OF THE TWO EASTS AND THE TWO WESTS

 

Translation

 

14- Allah created (the first) man from dry clay like baked pottery.

 

15- And He created the jinn from a smokeless flame of fire.

 

16- (O community of humans and jinn!) So which of the favors of your Lord will you deny?

 

17- (Allah) is the Lord of the two easts and the Lord of the two wests.

 

18- (O community of humans and jinn!) So which of the favors of your Lord will you deny?

 

19-20- He released the two seas (whose waters are bitter and sweet), meeting [side by side]. 20- Between them is a barrier (and a veil) so neither of them transgresses (they do not mix).

 

21- (O community of humans and jinn!) So which of the favors of your Lord will you deny?

 

22- From both of them emerge pearl and coral.

 

23- (O community of humans and jinn!) So which of the favors of your Lord will you deny?

 

24- And His (in reality) are the ships, constructed (or raised) like mountains, sailing through the sea.

 

25- (O community of humans and jinn!) So which of the favors of your Lord will you deny?

 

Commentary

 

(14) ‘He created (the first) man from dry clay like baked pottery.’ Until the final stage, Almighty Allah created man first from dust (22/5; 30/20; 35/11), then from sticky clay (37/11), then from molded clay (15/26, 28, 33), and in the final stage as reported in the verse. (H. T. FEYIZLI, 1/530)

 

Allah Almighty created man from a substance so far from signs of life and gave him life. This shows His supreme power. He also created the jinn from a smokeless flame of fire. (O. CELIK, 4/723)

 

Modern science has proven that the human organism contains the same elements contained in the soil. The human organism consists of carbon, oxygen, hydrogen, phosphorus, sulfur, nitrogen, calcium, potassium, sodium, chlorine, magnesium, iron, manganese, copper, fluorine, cobalt, zinc, silicon, and aluminum. These elements are also the elements that form the soil. (S. KUTUB, 9/483)

 

(15) ‘And He created the jinn from a smokeless flame of fire.’ Jinn are not purely spiritual beings and they also have physical bodies. Since they were created from a pure fire, humans cannot see them; for they themselves (meaning humans) were created from soil. (…) (A’raf 7/27) Furthermore, jinn move rapidly, transform into different shapes, and enter places where man—created from soil—cannot enter without being seen, without being felt at all. These characteristics are possible for a being created from fire. (MAWDUDI, 6/69)

 

Jinn are beings created before humans (15/27), who have reason and will like humans, are held responsible for worshipping Allah (51/56), have Muslims and disbelievers, righteous and sinners among them (72/11, 14), are invisible to the eye, and will go to paradise or hell in the hereafter (7/179, 38/85). (I. KARAGOZ, 7/503)

 

Hadith: Imam Ahmed narrates… Urva narrates from Aisha (r. anha) that she said: The Messenger of Allah (pbuh) said: "The angels were created from light, the jinn were created from a smokeless flame. And He created Adam in the way that Allah Almighty described to you (in the Holy Qur’an)." (Ahmed Musnad 40/109 No: 25194). Muslim also narrated this hadith with its chain. (S. HAWWA, 14/329)

 

(17) ‘(Allah) is the Lord of the two easts and the Lord of the two wests.’ Two easts and two wests; in terms of the world being round/spherical and its rotation, they are the east and west of the world in a time slice according to the opposite sides of the sun and others. That is, while the sun apparently sets and becomes night on one side, which is a hemisphere, it rises on the other side. Thus, the phenomenon of two easts and two wests occurs in the world (for the annual rising and setting places see 37/5). Rising and setting places according to seasons are from the rotation of the world in the orbit of the sun. All of these are the predestination and law of Allah. (H. T. FEYIZLI, 1/531)

(…) The One who created these uniquely beautiful works is the Lord of both the east and the west in summer and winter. It is an inevitable requirement of this that He is also the Lord of all beings between the two easts and the wests. That is, mentioning the highest and lowest limits of the east and the west indicates that they encompass and surround everything between them. (I. H. BURSEVI, 20/392)

 

(18) ‘(O community of humans and jinn!) So which of the favors of your Lord will you deny?’ Here, it is more likely that the meaning of the word "ala’i" is "power" in terms of position and place. And yet it also contains the meaning of blessings and attributes worthy of praise. It is a great blessing of Allah that He has tied the rising and setting of the sun to a rule. Because this unchanging rule has countless benefits for humans, animals, and plants. If the seasons did not revolve depending on this system, humans, animals, and plants could not sustain their lives. His preparing all kinds of suitable environments for the creatures He created is Allah’s mercy, Lordship (rububiyyah), and wisdom. (MAWDUDI, 6/71)

 

(19) ‘He released the two seas (whose waters are bitter and sweet), meeting [side by side].’ ‘Between them is a barrier so they do not transgress each other's boundaries.’ Various interpretations have been made regarding what is meant by "two seas" and the "barrier between them." Some commentators have explained this, as stated in Surah Furkan, with the meeting of sweet and salt waters but their not mixing. (for information see Furkan 25/53; Fatir 35/12). ELMALILI, after conveying different interpretations, states that if it is said "the sea with both its types," this will cover both types—bitter-sweet, inner-outer, heavenly-earthly, even truth and metaphor—thus the distinction between the physical world and the spiritual world can be considered within this scope as an indicative meaning. It can be said that here is an indication of a scientific fact put forward by modern marine research. Namely, according to findings, a natural barrier formed at the junction points of large seas prevents their composite characteristics from mixing and deteriorating, and this ensures the protection of plant and animal species unique to them. (QUR’AN WAY, 5/204)

 

Regarding the question: Is the "two seas" mentioned by the word "bahrayn" intended to be two specific seas, such as sea "A" and "B," or more than two seas? We must look for an answer. In our opinion, what is meant in the relevant verse is not just sea "A" and "B," but any two seas whose waters merge at one point. Therefore, the seas the verse speaks of are more than two, that is, several "two seas" are mentioned in this verse. Indeed, the famous oceanographer Jacques Cousteau suggested in a study that the two seas mentioned in the verse are the Atlantic Ocean and the Mediterranean. Because the waters of these two seas merge at the Strait of Gibraltar. According to a study by German scientists, what is meant by the two seas in question are the Gulf of Aden and the Red Sea. For the water of these two seas also reaches each other at the Bab-el-Mandeb Strait. Therefore, it can briefly be said that the verse "maraja’l bahrayni yaltaqiyan" does not express only two seas, as we stated before, but puts forward a general principle, expressing all seas whose waters merge at any point. (M. DEMIRCI, 3/267)

 

(22) ‘From both of them emerge pearl,’ especially the large pearl, ‘and coral.’ The red of coral is famous in our language as well. As is known, pearl and coral are used both as ornaments and are among the blessings of trade. (ELMALILI, 7/372)

 

(23) ‘(O community of humans and jinn!) So which of the favors of your Lord will you deny?’ It is a blessing of Allah that He created so many precious items. Furthermore, while giving the taste of beauty to His creature, His creating beautiful items with which this taste will be satisfied is from the dignity of His Lordship. (MAWDUDI, 6/71)

 

(24) ‘And His (in reality) are the ships, constructed like mountains, sailing through the sea.’ Here, although "alam" means mountain, it can also mean flag and sign. Yes, those ships like mountains, which are constructed and sail in the sea, carrying many useful things like pearls and corals, are also among the blessings of Allah. Nonetheless, the attribute "jawari’l munsha’at" is also suitable to express that all celestial bodies floating in the sea of heaven flow like ships sailing in the sea as evidences of the power of Allah Almighty. (ELMALILI, 7/372)

 

The fact that the ships made by humans belong to Allah is in terms of Allah being the One who created the material from which the ships are made, and the One who gave man the ability and power to build ships. Everything belongs to Allah even if it is produced by humans. The 96th verse of Surah Saffat, meaning "Allah created you and what you do," is the evidence for this. The existence of the seas, the buoyancy of water, and the flowing of large and high ships like mountains in the sea without sinking are among the blessings of Allah. (I. KARAGOZ, 7/506, 507)

 

The verse reminds us what Almighty Allah has placed at the service of man. As a result, man has been able to build these magnificent ships that assist in many of his interests, such as carrying, traveling, and bringing various things in this world. (S. HAWWA, 14/311)

 

55/26-32 EVERY LIVING BEING WILL PERISH

 

Translation

 

26- Everyone upon the (earth) is perishing.

 

27- And there will remain (only) the Face of your Lord, Owner of Majesty and Honor.

 

28- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

29- Whoever is within the heavens and the earth asks Him (for everything). Every day (every moment, according to His wisdom) He is bringing about a matter / a creation.

 

30- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

31- O two weight-laden (groups of humans and jinn)! (After the period We gave) We will attend to your (account).

 

32- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

Commentary

 

(26) ‘Everyone upon the (earth) is perishing.’ That is, whoever is upon that earth, all of them are transitory. Whether those on the ships or others, all will flow away into non-existence and die, like those ships sailing on the water. O addressee! (ELMALILI, 7/374)

 

(27) ‘And there will remain (only) the Face of your Lord, Owner of Majesty and Honor.’ Allah, exalted is His majesty, characterizes His own Noble Essence in this verse as being the Owner of Majesty and Honor. That is, He is the One who is so superior and sublime that He is not to be rebelled against; He is the Essence who is to be obeyed and not opposed. (From Ibn Kesir) Ibn Abbas, on the other hand, interprets majesty and honor as greatness and pride (kibriya). There are many blessings in "fana: coming to an end." (...) Let us also state that if there were no death, life would be impossible. If two flies were to breed for five years without death occurring, they would form a layer of flies five centimeters thick around this globe. (S. HAWWA, 14/313)

 

It is stated in the Hadith: "Constantly say: 'O Owner of Majesty and Honor' (in your prayers), say them frequently in your supplications." (From Tirmidhi, Ahmed b. Hanbal; ELMALILI, 7/376)

 

According to another report, while the Messenger of Allah (pbuh) was praying, he passed by a man saying, "O Owner of Majesty and Honor," and he replied, "Your prayer has been accepted." (From Nesafi; S. HAWWA, 14/331)

 

(29) ‘Whoever is within the heavens and the earth asks Allah.’ Nesafi says: "That is, everyone in the heavens and the earth is in need of Him. Those in the heavens ask Him for matters related to their religion, and those on earth ask Him for matters related to both their religion and their world." (S. HAWWA, 14/313)

 

"Every day (according to His wisdom) He is bringing about a matter / a creation." Everyone in the heavens and on earth asks Him for all their needs both with their tongues and their states. For instance, while the beings in heaven seek forgiveness from Him, those on earth seek both sustenance and forgiveness from Him. Allah Almighty continuously creates and bestows the things they need. Because He is in a state of creation at every moment. Every moment He manifests billions of actions. He brings some states and takes away others, such as creating, destroying, health–sickness, honor–humiliation, giving sustenance–depriving, appointment–dismissal, wealth and poverty. (O. CELIK 4/728)

 

"Every day He is bringing about a matter." Muqatil said: This verse was revealed regarding the Jews. They had said, "Allah does not execute anything on Saturday." This verse rejects their view. It is evidence that He is in a state of creation at every moment. Every day He turns affairs or creates anew. (I. H. BURSEVI, 20/404)

 

Hadith: "To forgive a sin, to remove a distress, to exalt a people and to humble others is among His matters." (From Ibn Majah, Muqaddimah 13; O. CELIK, 4/728)

 

(31) ‘O (human and jinn) groups! (After the period We gave) We will attend to your (account).’ Allah Almighty addresses these two responsible groups, warning them against the punishment of the hereafter. After everything perishes, the page of the world is closed, and the page of the hereafter is opened, the worldly affairs of the creatures will end, and only the matter of reckoning, punishment, or reward will remain. Therefore, there is a serious divine threat here for the sinners among humans and jinn so that they may be conscious of Allah. Otherwise, a situation such as becoming free from another task He is busy with or finding free time to do a task is not permissible for Allah Almighty. (O. CELIK, 4/729)

 

55/33-45 SINNERS ARE RECOGNIZED BY THEIR MARKS

 

Translation

 

33- O assembly of jinn and humans! If you have the power to pass beyond the zones of the heavens and the earth (to escape when your account is to be seen and Our punishment comes), then pass! But you cannot pass except by an authority (and power from Us).

 

34- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

35- (O community of humans and jinn!) There will be sent upon you a flame of fire without smoke and a dark (poisonous) smoke (or molten copper), and you will not be able to help each other and escape.

 

36- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

37- (O community of humans and jinn! When the Resurrection occurs) Then when the heaven (with its bodies) is split asunder and becomes like a red rose, like molten oil (what will be your state).

 

38- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

39- In the Hereafter, no human or jinn will be asked about his sin (for there will be no need).

 

40- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

41- The disbelievers will be recognized by their marks, and they will be seized by the forelocks (of their foreheads) and the feet (to be thrown into Hell).

 

42- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

43-44- This is the Hell which the disbelievers denied; they will go around between it and scalding water (in confusion).

 

45- (O community of humans and jinn!) While there is such (a punishment), then which of the favors of your Lord will you deny?

 

Commentary

 

(33) ‘O assembly of jinn and humans! If you have the power to pass beyond the zones of the heavens and the earth (to escape), then pass! But you cannot pass except by an authority / power (from Us).’ The meaning of the verse is: "If you have the power to exit and pass through the other ends of the earth and heavens by being terrified of Allah and fleeing from His destiny and decree, then go out and save yourselves from My punishment." This divine command is to show their helplessness. They were addressed this way to inform them that they cannot make Him helpless in any way and that they lack the power to flee. "You can only exit with a great power." You cannot be saved without a great, superior force. And you are far from possessing such a force. (I. H. BURSEVI, 20/409)

 

(35) If it is asked, "But what happens if one attempts to exit (the boundaries of His judgment and sovereignty)?" the answer is given as follows: "A smokeless flame of fire will be released upon you." And a copper, meaning molten copper or a red smoke like copper or a poisonous smoke that both burns and suffocates. "So whatever you do, you cannot be saved from this." You cannot defend yourselves or flee; you will be caught and burned. Abu Hayyan says in Bahr: "The purpose of this expression is to show the helplessness of jinn and humans." (ELMALILI, 7/379)

 

(37) ‘Then when the heaven is split asunder"’—that is, when the Resurrection begins to occur and the heaven cracks to be folded—’and becomes a rose,’ in a reddened state like a deep red rose, ‘melting like oil,’ the word "iza" (when) is conditional, and its answer is not specified. That is, there will be such horrors and revolutions that defy description, the details of which you cannot comprehend now. (ELMALILI, 7/380)

 

(38) ‘Then which of the favors of your Lord will you deny?’ You do not see the occurrence of the Resurrection as possible now. That is, according to you, Allah is not capable of this. However, when the Resurrection occurs, your own eyes will see it, and then let's see if you can deny it. (MAWDUDI, 6/75)

 

(39) ‘In the Hereafter, no human or jinn will be asked about his sin (for there will be no need).’ That is, there is no need to investigate by asking questions here and there to understand whether one is a criminal or not. The sinful and the sinless will not be mixed. Because all have been identified. As will be explained now, the criminals are recognized by their faces. This means that reckoning and responsibility are not absent, but on that day, no question is asked to recognize the person of the criminal. (ELMALILI, 7/380)

 

As stated in many verses, everyone will see that what they did in the world has been recorded one by one; the tongues, hands, and feet of the sinners will bear witness to this; furthermore, as expressed in the 41st verse, sinners will be recognized by their marks. While this is the essence of the matter, after everyone is gathered according to their state of rewards and sins and brought to the field of reckoning, the judicial process will begin. Although Allah Almighty knows the good and evil of all His servants completely and perfectly, He will subject everyone to a fine reckoning and judgment in order to manifest His justice and compassion, and to show and have each servant confirm what kind of end they deserve. (also see Hicr 15/92; Kasas 28/78; Saffat 37/24; from Zamakhshari, QUR’AN WAY, 5/210)

 

(41) ‘The criminals will be recognized by their marks, and they will be seized by their forelocks and their feet.’ The angels seize them by their forelocks, i.e., the hair on the front of their heads, and by their feet, and throw them into Hell. It also means that they are sometimes seized by their forelocks and dragged face down, or they are hauled away with their forelocks and feet chained behind them. (I. H. BURSEVI, 20/413)

 

At the place of gathering (Mahshar), believers and disbelievers are known by their facial features; the faces of believers are white, while the faces of disbelievers are pitch black and their eyes are deep blue. (20/102). "On the Day of Resurrection (some) faces will turn white, and (some) faces will turn black. As for those whose faces turn black, (it will be said to them), 'Did you disbelieve after your belief? Then taste the punishment for what you used to reject'." (3/106; see 10/27, I. KARAGOZ, 7/514)

 

(43) (44) ‘This is the Hell which the disbelievers denied; they will go around between it and scalding water (in confusion).’ That is, they turn around within the fire of Hell and are burned by it. Hamim is the boiling water whose heat has reached its highest degree, poured upon the criminals or given to them to drink. Due to confusion and thirst, they continuously turn from the fire of Hell to the boiling water, and from the boiling water back to the fire of Hell. (I. H. BURSEVI, 20/414)

 

55/46-61 IS THE REWARD FOR GOOD ANYTHING BUT GOOD?

 

Translation

 

46- But for him who fears the standing before his Lord (on that day with sin, and therefore refrains from sinning), there are two gardens.

 

47- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

48- (These gardens) possess various types of blessings (and lush branches).

 

49- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

50- In both of them are two springs flowing.

 

51- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

52- In both of them are of every fruit two kinds.

 

53- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

54- (They will be) reclining on beds whose linings are of thick silk brocade, and the fruit of the two gardens is near at hand (to be gathered effortlessly).

 

55- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

56- In them are women limiting [their] glances (only to their spouses), whom no human has touched before them nor a jinn.

 

57- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

58- As if they were rubies and coral.

 

59- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

60- Is the reward for good (righteous deeds) anything but good (Paradise)?

 

61- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

Commentary

 

(46) ‘For those who fear standing before their Lord, there are two gardens.’ According to Mujahid, with the expression "jannatan" in this verse, Allah Almighty is speaking of two separate paradises prepared for humans and for jinn. (M. DEMIRCI, 3/276)

 

(48) ‘(These gardens) possess various types of blessings.’ Fanan / (fann / afnan) means thin and soft branches and fresh saplings. That is, in each of them, there are various types of orchards, or many branches and sections. Both are diverse. (ELMALILI, 7/384)

 

Hadith: Asma (ra), the daughter of Abu Bakr, said: I heard the Messenger of Allah (pbuh) saying while talking about the Sidrat al-Muntaha: "A rider on his mount travels in the shade of one of its branches for a hundred years – or he said: a hundred riders take shade in the shadow of one of its branches – In it, there are butterflies of gold. Its fruits are almost like large jars in terms of their size." (Tirmidhi narrated this hadith through the way of Yunus; S. HAWWA, 14/335)

 

(50) ‘In the gardens, there are two springs flowing.’ According to the report from Al-Hasan; these are springs flowing with sweet water, one being Tasnim and the other Salsabil. Ibn Kesir also says: "That is, it means springs that keep flowing to water the trees and branches and thus to produce every kind of fruit." (S. HAWWA, 14/322)

 

(52) ‘In both of them are of every fruit two kinds.’ That is, all types of fruit are in pairs. From those they know, from those that are better than what they know, from all kinds that no eye has seen, no ear has heard, and no human has even imagined... Ibn Abbas says: "In the hereafter, there are only names from the world." (S. HAWWA, 14/322)

 

(54) ‘(All of them) reclining on linings of thick silk brocade, they gather the fruits of the two gardens from close by.’ Abu Imran al-Jawni says: Brocade (atlas) means silk decorated with gold. Here, Allah Almighty draws attention to the value and worth of the lining underneath to explain the value and worth of the upper covering. This is describing the higher level by pointing out the lower level. Ibn Mas'ud says: "If the linings are like this, if only you could see what their upper coverings are like?" (S. HAWWA, 14/322, 323)

 

The ripened fruits of both gardens have been brought close to the people of Paradise. The trees bring their branches so close to the people of Paradise that they can pick its fruit while standing, sitting, or even lying down if they wish. Indeed, it is stated in another verse: "And the shades thereof are close upon them, and the clustered fruits thereof bow down low." (Insan 76/14; O. CELIK, 4/736)

 

(56) ‘In the gardens, there are (houries) who turn their glances (only to their spouses).’ Ibn Kesir says: "That is, those who do not look at anyone other than their spouses, who restrain their eyes... They see nothing more beautiful in Paradise than their own spouses. 'Whom no human has touched before them nor a jinn.'" They have not had contact with them in any way. Nesafi says: "This is evidence that jinn also establish relationships like humans." Ibn Kesir also says: "That is, those women there are virgins and of equal age. No one, whether from humans or jinn, has approached them before their husbands. At the same time, this is evidence that those among the jinn who are believers will also enter Paradise." (S. HAWWA, 14/323)

 

(58) ‘The spouses in the gardens are like rubies and coral.’ Hadith: Ibn Abi Hatim narrates… Abdullah b. Mas'ud reports that the Messenger of Allah (pbuh) said: "The whiteness of the leg of a woman from the people of Paradise can be seen even from behind seventy layers of silk. This is what is described in the command of Allah Almighty: 'They are as if they were rubies and coral.' A ruby is such a stone that if you were to insert a wire into it and then look at it in its pure state, you would see that wire through it." (After Tirmidhi narrated it as mawkuf in this way, he said, "this is more authentic.") (S. HAWWA, 14/335)

 

(60) ‘The reward for doing righteous deeds in the most beautiful way is nothing but Paradise.’ That is, a person who does good in the world will be given nothing but good in the hereafter. Indeed, Allah Almighty states: "For those who do good is the best (reward) and even more." (Yunus 10/26; S. HAWWA, 14/336)

 

55/62-78 THE NAME OF YOUR LORD IS EXALTED ABOVE THE EXALTED

 

Translation

 

62- And besides these two (gardens for those who fear and avoid prohibitions), there are two other gardens.

 

63- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

64- (Both of these two gardens are) dark green.

 

65- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

66- In both of them are two springs gushing forth without ceasing.

 

67- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

68- In both of them are (unseen) fruit, date palms, and pomegranates.

 

69- (O community of humans and jinn!) While there are such (blessings), then which of the favors of your Lord will you deny?

 

70- In them are women of good character and beautiful faces.

 

71- (O community of humans and jinn!) While there are such (blessings), then which of the favors of your Lord will you deny?

 

72- There are houries, restrained in pavilions, who do not look at anyone other than their spouses.

 

73- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

74- No human has touched these beautiful women before them, nor a jinn.

 

75- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

76- (Those who earn this Paradise) will be reclining on green cushions and beautiful carpets.

 

77- (O community of humans and jinn!) Then which of the favors of your Lord will you deny?

 

78- Blessed is the name of your Lord, Owner of Majesty and Honor!

 

Commentary

 

(62) ‘(For those who perform righteous deeds and avoid sins) besides these two (gardens), there are two more gardens.’ According to the narration from Ibn Zayd, the previous gardens are for the muqarrebun (those close to Allah in piety and servitude), and these are for the ashab-ı yamin (those whose records are given in their right hands). According to Hasan al-Basri, the former are for the companions, and the latter are for the tabi'in. According to both views, the second ones are lower than the first ones in terms of honor and rank, and this is what is expressed by the meaning of "wa min dunihima." The former were described with the more compact and mature attribute of "zawata afnan" (both having various branches). The verse "is the reward for good anything but good" also shows the highest levels of ihsan. (ELMALILI, 7/386)

 

Hadith: The Prophet (pbuh) said: "Two gardens have vessels and contents of silver, and two other gardens have vessels and contents of gold. In the Garden of Adn, only the veil of great sin on their faces prevents the assembly from looking at their Lord." (From Bukhari, Tafsir 55/1, 2; H. DONDUREN, 2/851)

 

(64) ‘(Both of these two gardens are) dark green.’ They resemble black because their greenery is of a high degree. Muhammad b. Ka'b says: That is, they are full of greenery. Qatada says: They are green and soft because they are well-watered. Ibn Kesir also says: "There is no doubt that the branches on the trees, which are intertwined with each other, will be eye-catching and fresh." (S. HAWWA, 14/324, 325)

 

(66) ‘In both of them are two springs gushing forth without ceasing.’ Or there are fountains and jets d'eau. The word "nadh" mentioned in the verse is the gushing and spraying of water. (ELMALILI, 7/386)

 

(…) Regarding the "two gardens" mentioned before, He said "In both of them are two flowing springs" (verse 50), whereas here He says "In both of them are two springs gushing forth without ceasing" (verse 66). Ali b. Abi Talha reports from Ibn Abbas: "It means gushing. And flowing is stronger than gushing." (S. HAWWA, 14/338)

 

(68) ‘In both of them are (unseen) fruit, date palms, and pomegranates.’ Regarding the two gardens mentioned before this, it was said: "In both of them are of every fruit two kinds" (verse 52); whereas regarding the two gardens mentioned here, it is said: "In both of them are fruit, date palms, and pomegranates" (verse 68). There is no doubt that the types and varieties of fruits in the two gardens mentioned first are more comprehensive and numerous. (S. HAWWA, 14/338)

 

(70) ‘In them are women of good character and beautiful faces.’ Nesafi says: "The meaning is this: They are women who are virtuous in terms of character and beautiful in terms of creation." (S. HAWWA, 14/325)

 

(72) ‘(In Paradise) there are houries confined in pavilions.’ That is, they are not of the type that wanders here and there, but are distinguished beauties who are honest, fair-skinned, dark-eyed, and occupied with their home affairs. Hur is the plural of ahwar or hawra, which is said of those with gazelle-like eyes whose white is intensely white and whose black is intensely black. (ELMALILI, 7/387)

 

Hadith: Abubakr b. Abdullah b. Qays reports from his father that the Messenger of Allah (pbuh) said: "In Paradise, there is a pavilion made of a hollowed pearl. Its width is sixty miles. For the believer, there is a spouse in every corner of it. They do not see the others. The believers visit them." (From Bukhari; S. HAWWA, 14/339, 340)

 

(74) ‘In the gardens, no human has touched them before them, nor a jinn.’ It is seen that the purity of chastity is the common attribute of the women in both groups of gardens. (S. KUTUB, 9/497)

 

(76) ‘On green cushions’ Nesafi says: "Rafraf" is all kinds of wide clothing. It has also been said that they are cushions. The reason they are green is that green has the characteristic of resting the eyes and the soul. ‘and on beautiful’ high quality, good ‘carpets they recline.’ The word "abqari" mentioned in the verse means silk or cushions and carpets. (S. HAWWA, 14/325)

 

(77) ‘Then which of the favors of your Lord will you deny?’ It is seen that the same verse is repeated thirty-one times along with this. Eight of these are mentioned after the enumeration of the superiorities of creation and matters regarding the world and the hereafter; seven of them follow warnings regarding the states of Hell—which is equal to the number of the gates of Hell—and eight of them are mentioned after the descriptions of the first two gardens—which is equal to the number of the gates of Paradise. In this way, it is as if it is indicated that the one who believes in the first eight matters and acts accordingly will deserve to enter both gardens and will be protected from Hell. (ELMALILI, 7/391)

 

(78) ‘Blessed is the name of your Lord, Owner of Majesty and Honor!’ Just as manifestations of Allah Almighty's grace and mercy are given place from the beginning to the end of the surah, the manifestations of His majesty and greatness are also expressed. The name of Allah Almighty, who created these and who will treat His pious servants with His grace and the ungrateful with His majesty, is very exalted; it is exalted above the exalted. (O. CELIK, 4/739)

 

Hadith: The Messenger of Allah (pbuh) said: "Do not neglect to pray by starting with 'Ya dha'l-jalali wa'l-ikram' / O my Allah, Owner of infinite greatness and honor!' and say it frequently." (From Tirmidhi, Da'awat 92; Ahmed b. Hanbal 4/177; O. CELIK, 4/739)

 

Hadith: When the Messenger of Allah (pbuh) finished the prayer with greetings, after saying "astaghfirullah" three times, he would say: "O Allah, You are Peace (Selam). Safety and peace are from You. O my Allah, Owner of infinite greatness and honor! You are the One whose goodness and blessings are many." (From Muslim, Masajid 135; Abu Dawud, Witir 25; O. CELIK, 4/739)