CHAPTER 52: AT-TUR (THE MOUNT)

"It is among the first surahs revealed during the Meccan period. It consists of 49 verses. It takes its name from the same word mentioned in the first verse. (H. T. FEYIZLI, 1/522)"

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

52/1-16 THE PUNISHMENT OF YOUR LORD WILL SURELY COME TO PASS

Translation

1-2-3-4-5-6-7-8- (O My Prophet!) By the Mount (Tur, where Moses received revelation), and by a Scripture inscribed on parchment unrolled, and by the Inhabited House (the Kaaba of the Angels), and by the canopy raised high (the heaven), and by the ocean filled and swelling—indeed, the punishment of your Lord will surely come to pass. There is none to avert it.

9-10-11-12- On the Day when the heaven will sway with a violent sway, and the mountains will pass away with a (terrible) motion (becoming dust and smoke). 11-12. Then woe, that Day, to the deniers, who are in empty discourse amusing themselves.

13-14- On the Day they will be thrust into the fire of Hell with a violent thrust: (It will be said,) "This is the Fire which you used to deny."

15- (As the disbelievers are cast into Hell, it will be said:) Is this then magic (as you said of the revelation), or do you not see?

16- Enter it to burn therein! Then be patient or impatient—it is all the same for you. You are only being recompensed for what you used to do.

Commentary

(1, 2, 3). ‘By the Mount (Tur)’ The primary meaning of Tur is "mountain." What is intended by Tur here is the name of the specific mountain where Prophet Moses (as) was honored with prophethood and spoke with Allah Almighty. It is famously known in our language as Mount Tur (Mount Sinai). (O. CELIK, 4/654)

‘By a Scripture inscribed on parchment unrolled, in lines (andolsun)’ Mestur means written in an orderly manner. Although the placement of the "inscribed Scripture" after the word Tur first brings to mind the Torah, the fact that it is mentioned as an indefinite noun (kitabin mesturin) rather than a definite one (al-kitabi'l-mesturi) suggests it is a book not yet known. Based on the verse "...We shall bring out for him a book which he will find wide open on the Day of Resurrection" (Isra 17/13), the most correct view is that the book in question is the record of deeds. Furthermore, it could also be considered the Qur'an, as it is the Lawh-i Mahfuz (Preserved Tablet) or a new scripture. (ELMALILI, 7/272, 273)

(4). ‘By the Inhabited House (andolsun)’ The Bayt al-Ma'mur, according to one narration, is a house located in the heavens. Seventy thousand angels visit this house every day and never return to it again until the Day of Resurrection. It is also given the name Durah. In a narration from Hasan al-Basri, he says: "What is intended by the Inhabited House is the Kaaba." (ELMALILI, 7/273)

As is known, a place being "inhabited" (ma'mur) carries a metaphorical meaning in the sense of being resided in, having many visitors, and being well-kept. The Kaaba being inhabited is through the multitude of those around it and the pilgrims visiting it, according to the verse: "...purify My House for those who perform Tawaf and those who stand and those who bow and prostrate" (Hajj 22/26). According to Baydawi, what is intended by the Inhabited House is the heart of the believer, and its being well-kept is through knowledge and sincerity. (ELMALILI, 7/273)

Hadith: "When we ascended to the seventh heaven during the Miraj, I saw the Bayt al-Ma'mur and asked Gabriel about it; he gave me the following information: 'This is the Bayt al-Ma'mur; seventy thousand angels pray there every day. An angel who leaves from there never returns again.'" (Bukhari, Bad'ul Khalq 6; Muslim, Iman 265; from O. CELIK, 4/655)

(5). ‘By the canopy raised high"’—meaning the heaven / the sky; in one narration, it is an oath by the Throne (Arsh), which is the ceiling of Paradise. (ELMALILI, 7/273)

(6). ‘By the ocean filled and swelling (andolsun)’ (....) The word al-masjur in the verse we are considering is a word in the format of a passive participle from the verb sejera. Since the verb sejera means "to ignite or burn a fire," bahr-i masjur means a sea whose water has been boiled with fire. Indeed, in the verse "When the seas are set on fire (boiled)" (Takwir 81/6), it is expressed that the waters in the seas will be boiled when the Doomsday occurs. Again, it is stated in a narration that on the Day of Resurrection, all seas will be boiled and Hell will be turned into a fire (nar) with them. (M. DEMIRCI, 3/213)

(7). ‘Indeed, the punishment of your Lord will surely come to pass.’ Ibn Kathir says: "This is the thing sworn upon. That is, this punishment will surely reach the disbelievers and descend upon their heads." (S. HAWWA, 14/172)

(8). ‘There is none to avert it’ That is, there is no one who can move the punishment away from themselves. Indeed, the same meaning exists in the verse: "A Day from Allah which cannot be averted" (Shura 42/47). There is no one to ward off that punishment; on the contrary, this punishment will occur in any case. (I. H. BURSEVI, 20/120)

(9, 10). ‘On the Day the heaven will sway with a violent sway.’ It will churn boundlessly. Nesafi says: "That is, it will turn in a moving manner like a mill." (S. HAWWA, 14/173)

‘The mountains will pass away with a (terrible) motion.’ Nesafi says: "That is, the mountains will go and become pulverized, they will be scattered around; they will be blown away more and more." (S. HAWWA, 14/173)

(11). ‘Then woe, that Day, to the deniers’ When this churning and motion occur and the matter develops in the mentioned manner, those deniers will suffer because of this severe punishment that will befall them. (I. H. BURSEVI, 20/123)

By "deniers," what is intended are the Meccan polytheists and those in their position who consider the Prophet, the Prophet's notification, Allah's Book, what is reported in the Book, Allah's commands and prohibitions, principles and rulings, the lawful and the forbidden, the occurrence of Doomsday, the hereafter, the resurrection of the dead, Paradise, and Hell as lies. Anyone who considers a piece of information or a command and prohibition given in the Qur'an as a lie becomes a disbeliever. The place where disbelievers will go in the hereafter is Hell, to remain therein eternally. (2/24, I. KARAGOZ, 7/400, 401)

(12). ‘Who are in empty discourse amusing themselves’ They hear the news regarding the Doomsday, the hereafter, Paradise, and Hell from the Prophet (pbuh) and make them a subject of mockery. Instead of examining them with respect, they engage in wordplay on these subjects purely for amusement. The purpose of their talk about the hereafter is not to try to understand the truth, but rather a game with which they amuse their hearts. For they never truly think about what kind of end they will meet. (MAWDUDI, 5/493)

(13, 14). ‘On the Day they will be thrust into the fire of Hell with a violent thrust’ Ibn Kathir says: "That is, they are stopped and driven toward Hell, being pushed and shoved." (S. HAWWA, 14/173)

‘This is the Fire which you used to deny’ while in the world. Ibn Kathir says: That is, the Zabaniyah (angels of punishment) will say this to them with the intent of scolding them. (S. HAWWA, 14/173)

(15). ‘Is this (fire) then magic? Or do you (again) not see?’ You used to call the Qur'an, which informed you of the things that would happen to you, "magic"; now call this hellfire, which the Qur'an informed you of, magic too! Look and see, is what you see magic? (I. H. BURSEVI, 20/124)

(16). ‘Enter it! Then be patient or impatient—it is all the same for you.’ In both cases—whether you lament or show patience—you can never obtain any benefit such as the removal or mitigation of the punishment. For patience only yields a benefit in the world, not in the hereafter. Whoever continues with patience in acts of obedience in this world will not lament in the hereafter. (I. H. BURSEVI, 20/125)

‘You are only being recompensed for what you used to do.’ (...) The punishment is given in return for their denial and ugly deeds. This is a divine promise that will certainly occur. It is impossible for Allah's promise to turn out to be a lie. Furthermore, their being patient or not is equal in terms of having no benefit. (I. H. BURSEVI, 20/125)

52/17-21 EVERYONE IS A PLEDGE FOR WHAT THEY HAVE EARNED

Translation

17-18- Indeed, the righteous who guard against evil will be in gardens and bliss. They will find enjoyment in what their Lord has granted them, and their Lord will surely protect them from the punishment of Hell.

19-20- (It will be said:) "Eat and drink with relish as a reward for what you used to do (your good deeds), reclining on couches arranged in rows." And We will wed them to fair maidens with large, beautiful eyes (houris).

21- And those who believe and whose offspring follow them in faith—We will join their offspring with them (in Paradise), and We will not withhold from them anything of their deeds. Every person is a pledge for what he has earned (is treated accordingly).

Commentary

(17, 18). ‘Indeed, the righteous who guard against evil will be in gardens and bliss. They will find enjoyment in what their Lord has granted them.’ While the state of the disbelievers is declared in the Qur'an, the situation of the righteous believers is certainly pointed out as well. It appears that being safe from Allah's punishment is only possible through His protection. Since no one can prevent the punishment, its occurrence is certain. It is for this reason that the righteous (muttaqin), who affirm Allah and His Prophet, work in the way He commanded, and protect themselves, will take pleasure in the blessings of Paradise that day through Allah's protection of them. (ELMALILI, 7/274)

‘They rejoice in what their Lord has given them.’ Ibn Kathir says: "That is, they live with pleasure amidst the blessings consisting of food, drink, clothing, dwellings, mounts, and various similar delights that Allah Almighty has given them." Nesafi says: "That is, they find and feel pleasure in what their Lord has given them." (S. HAWWA, 14/175)

‘And their Lord has protected them from the punishment of Hell.’ Ibn Kathir says: "That is, Allah has saved them from the punishment of Hell. This is a blessing in itself and by itself, in addition to entering Paradise where there are joys that no eye has seen, no ear has heard, and no human heart has conceived." (S. HAWWA, 14/175)

(19, 20). ‘“Eat and drink with relish as a reward for what you used to do, reclining on couches arranged in rows.” (denilir). And We will wed them to fair maidens with large, beautiful eyes.’ Among the foods and drinks of Paradise, there will be no deficiency that would spoil their taste and beauty. Distressing things like indigestion, illness, and troubles resulting from eating in the way they occur in the world will never happen regarding eating and drinking there. (I. H. BURSEVI, 20/129)

‘Reclining on couches arranged in rows.’ They will be in this state during their eating and drinking. That is, their couches will be adjacent to one another. (S. HAWWA, 14/175)

‘And We wed them to maidens with large eyes (houris).’ The meaning of the verse is: "We made them close friends with those houris." Because in Paradise, there is no question of a marriage ceremony as in the world. For Paradise is not a realm of obligation (taklif). Therefore, the wedding of the people of Paradise with the houris is a matter based only on mutual acceptance, not on any contract like a marriage bond. (I. H. BURSEVI, 20/131, 132)

(21). ‘And to those who believe and whose offspring follow them in faith, We join their descendants.’ Those who believed, and their descendants followed them by also believing. Thus, We have joined their descendants with them. That is, although the descendants may be at a lower level than their ancestors in terms of deeds, they are raised to the degrees of their ancestors in Paradise and kept with them because they followed them in faith. Thus, their pleasure and joy become complete. (ELMALILI, 7/274)

‘And yet We have not diminished anything of their deeds.’ That is, they have not been given anything less from the rewards of the deeds they performed due to joining their descendants with them. (ELMALILI, 7/274)

‘Every person is a pledge for what he has earned.’ Everyone is a pledge (rehin) in return for what they have done. (That is) the responsibility of the individual is explained with the concept of a pledge, which has an important place in debt relations. Just as a debtor gives a pledge to a creditor as a guarantee for a debt, the servant is like a pledge given for the account they will give in the presence of Allah. Those who can give their account are saved, those who cannot suffer their punishment. If one has tried to pay their debt and this has been deemed sufficient by Allah Almighty, they will be saved from being a pledge and reach the happiness of the hereafter. (...) For this sentence, the interpretation has been made that everything good or bad that everyone does is recorded, no one will be responsible for the sin of another, and they will only see the reward for what they themselves have done. (QUR’AN WAY 5/146, 147)

Hadith: "Allah Almighty raises the degree of His righteous servant in Paradise. When that servant asks, 'O Lord! For what reason did You grant me this?', Allah Almighty says: 'Because of your child seeking forgiveness for you.'" (From Ibn Majah, Adab 1; Ahmad b. Hanbal 2/509; O. CELIK, 4/658)

52/22-28 BOUNTIES IN PARADISE

Translation

22- And We will provide them with fruit and meat, such as they desire, in abundance.

23- They will pass from hand to hand a cup (of wine) wherein there is no idle talk or sin.

24- And there will circulate among them young attendants (for service) of their own, as if they were pearls well-guarded in shells.

25-26-27-28- And they will approach one another, inquiring (about their past lives). 26. They will say: "Indeed, before this (in the world), we used to be fearful (of falling into sin and of our end) among our families." 27. "So Allah has been gracious to us (by His mercy) and has protected us from the punishment of the scorching wind (Hell) that penetrates to the marrow." 28. "Indeed, before this, we used to call upon Him (worship Him). Truly, He is the Most Kind, the Most Merciful."

Commentary

(22). ‘We will provide the believers (in Paradise) with fruit and meat, such as they desire, in abundance.’ In this verse, it is explained that the people of Paradise will certainly be given every kind of meat, and in the 21st verse of Surah Al-Waqi'a, it is stated that they will be offered and fed the meat of birds. We do not precisely know the nature of this meat. However, just as it is specified in the explanations of the Holy Qur'an and some hadiths that the milk of Paradise is not like milk coming from the udders of animals, the honey of Paradise is not like that made by bees, and the wine of Paradise is not from the fermented juice of fruits, but rather all of these will spring from sources and flow in rivers by the power of Allah; it can be compared that the meat of Paradise will not be from slaughtered animals, but will be created by the power of Allah. (MAWDUDI, 5/497)

(23). ‘They will pass from hand to hand in Paradise a cup that causes no idle talk and leads to no sin.’ Mujahid says: "There, they will not insult each other or commit sins." Qatada says: "That situation (sin and idle talk) was in the world and with Satan." Allah, the Exalted, has sanctified the wine of the hereafter from the impurities and disturbing features of the wine of the world. The wine of the hereafter does not cause headaches, does not upset the stomach, and does not completely remove the intellect. Furthermore, as He informs that this drink will not drive them to say useless, empty, bad delusions, and immoral words, He also informs that its appearance is beautiful and its taste is pleasant: "White bowls, delicious to those who drink, will be circulated around them. There is no harm in it. Nor will they be intoxicated by it" (Saffat 37/46-47). "It will not cause them any headache, nor will they be deprived of their senses" (Waqi'a 56/19). (S. HAWWA, 14/196)

(24). ‘And they circulate around them.’ As will also be mentioned in Surah Al-Waqi'a, cups and pitchers will circulate around them brightly, ready for service. ‘Attendants belonging to them,’ young servants of Paradise, ‘as if they were hidden large pearls"’—that is, like white, pure, clean, and shining pearls hidden in their shells, never soiled or touched. (ELMALILI, 7/276)

(25). ‘..approach one another, inquiring.’ That is, they ask each other about their states, their deeds, and the honors they have reached in the presence of Allah. The reason they ask these is to list the great blessings they have reached and for their intimacy to be complete, as is the custom of those who converse, in addition to receiving pleasure. (I. H. BURSEVI, 20/144)

‘Indeed, before this, among our people"’—in our province, our tribe, our home, and our family—’our hearts trembled, we were fearful.’ We were anxious about our future, fearing falling into rebellion or being subjected to punishment. (ELMALILI, 7/276)

(27). ‘So Allah has been gracious to us.’ He bestowed these blessings by His grace and help. ‘And He protected us from the punishment of the Samum.’ Samum is a poisonous, hot wind called samm that penetrates into the body. What is meant by the punishment mentioned here is the fire of Hell or the terrible worldly life likened to it. It is also narrated that Samum is one of the names of Hell. (ELMALILI, 7/276)

(28). ‘Indeed, before this"’—that is, before meeting the Almighty Allah and returning to Him, referring to the time they were in the world—’we used to call upon Him.’ Nesafi says: "We used to worship Him and not worship anyone other than Him." Ibn Kathir says: "We used to entreat and supplicate to Him; He accepted our prayers and gave us our wishes." (S. HAWWA, 14/177)

‘Truly, the One who does good"’—that is, the One who keeps His word, the Bestower, the Generous—’is only He. He is the Merciful.’ Ultimately, He is the One who shows great mercy and compassion to the believers who pray to and worship Him. (ELMALILI, 7/276)

52/29-34 O MESSENGER! GIVE ADVICE

Translation

29- (O My Messenger!) So remind (and give advice). By the grace of your Lord, you are neither a soothsayer nor a madman.

30- (O My Prophet!) Or do they say: "(He is) a poet; we await for him some calamity of time (to strike him)"?

31- (O My Prophet! Say to them:) "Wait! For I too am with you among those waiting (for the calamity/punishment to reach you)."

32- (O My Prophet!) Or is it their (shallow) imaginative minds that command them to this, or are they a transgressing people?

33- (O My Prophet!) Or do they say: "He has fabricated it (the Qur'an) himself"? No! (Through this attitude) they do not believe.

34- Let them then produce a word like it, if they are truthful!

Commentary

(29). ‘So remind (and give advice).’ Nesafi says: "That is, continue to advise and remind people, and show steadfastness in this matter." (S. HAWWA, 14/181)

‘By the grace of your Lord, you are neither a soothsayer nor a madman.’ A soothsayer (kahin) is one who takes and brings words that the jinn receive from the heavenly hosts. A madman (majnun), on the other hand, is one who has lost his mind. The slanders of soothsaying and epilepsy are two separate claims put forward by the disbelievers to explain away the reality of revelation and matters related to it. However, such a method of explanation is rejected both scientifically and rationally. Because it is impossible for a soothsayer to produce something similar to this Holy Qur'an. Epilepsy, however, is a state of illness. It is impossible for a verse like the Qur'anic verses to emerge along with such a state. Other types of madness and the loss of intellect during them are also states of illness. Again, in these states, it is impossible for information regarding the ghayb (unseen), guidance, sciences, and the Holy Qur'an, which emerge in connection with the reality of revelation, to come into existence. (S. HAWWA, 14/181)

(30). ‘Or do they say: 'He is a poet; we await for him some calamity of time (to strike him)'?’ That is, they mean to say they are waiting for the events—meaning calamities—that will emerge over time to strike him, and thus for him to die just as the poets before him died. Ibn Kathir says: "Al-manun means death. That is: we wait for him until he dies and we show patience against what he does. Once he is dead, we will be at peace from him and his situation." (S. HAWWA, 14/181, 182)

According to what is narrated, the Quraish gathered at Dar al-Nadwa and opinions regarding the Prophet had multiplied. Finally, the sons of Abduddar, referring to the Prophet, said: "Watch for Rayb al-Manun (the uncertainty of death). Because he is a poet. Just as Zuhayr, Nabigha, and A'sha perished, he too will perish," and they dispersed upon this. (ELMALILI, 7/279)

(31). ‘Say: 'Wait! For I too am with you among those waiting (for your) calamity/punishment.'‘ Just as you wait for my death, I wait for your destruction. Ibn Kathir says the following: "You wait, and I too am waiting with you. You will know to whom the good end belongs in this world and the hereafter." (S. HAWWA, 14/182)

(32). ‘Or is it their imaginative minds that command them to this, or are they a transgressing people?’ That is, does their intellect command this contradiction in their words? Because a soothsayer is sharp-witted and intelligent. A madman, however, has confused thoughts and ideas. Therefore, how can they call the one they call a soothsayer a madman, and the one they call a madman a soothsayer? This means that those who claim to be intelligent have revealed through this behavior that they are so unintelligent that they do not know what they are saying and do not realize how they fall into contradiction. Therefore, it is said: ‘Or are they an unintelligent,’ transgressing group who exceed the limits in not accepting the truth, who step out of the circle of reason and fairness when it does not suit their own desires, and who are accustomed to fabricating lies? (ELMALILI, 7/279)

‘Do their minds command them?’ The question sentence (...) means their minds do not command it. Because the polytheists were not people who used their minds. They acted with prejudice and emotions. The polytheists had no basis that would require them to call the Prophet a sorcerer, a madman, or a poet. (I. KARAGOZ, 7/413)

(33). ‘Or do they say: 'He has fabricated it (the Qur'an) himself'? No! They do not believe.’ That is, either they themselves do not even believe these words they say, or they say so because they do not believe. For they too know that Muhammad does not tell lies; therefore, he would not attribute his own words to Allah as a fabrication. And they also know that this word (the Qur'an) does not resemble a fabricated word. But they say so purely out of disbelief and stubbornness. (ELMALILI, 7/280)

(34). ‘Let them then produce a word like it, if they are truthful!’ Ibn Kathir says: "That is, if they are truthful in their claims that Muhammad fabricated and made up this Holy Qur'an, then let them also produce something similar to the Qur'an that Muhammad brought. The truth is that even if they, along with the jinn and all the inhabitants of the earth including humans, were to gather together, they could not produce its like. They could not produce something similar to ten surahs, or even a single surah." (S. HAWWA, 14/183)

‘If they are truthful.’ That is, if they are truthful in their claims that the Prophet fabricated it, they themselves should be able to fabricate and produce such a word. Because if the Qur'an were a speech fabricated by a human, since they are humans like the Prophet—besides being occupied with oratory, eloquence, and poetry, having experience in verse and prose styles, knowledge of history and events, reading and writing, education, and having soothsayers—they should have had the power to produce an imitation of the Qur'an. Since they cannot show such power, why do they not believe that Allah sent it and instead commit disbelief? Or do they think there is no one to give them their punishment? (ELMALILI, 7/280)

52/35-43 DO THEY INTEND TO LAY A TRAP?

Translation

35- Or were they created by nothing, or were they the creators (of themselves)?

36- Or did they create the heavens and the earth? No! They do not wish to believe with certainty.

37- Or are the treasuries of your Lord with them? Or are they the ones in absolute authority and control?

38- Or do the polytheists have a stairway (by which they climb to heaven) and listen (to the words of the angels and what is revealed to them)? Then let their listener produce a clear proof.

39- (O polytheists!) Or are daughters for Allah while sons are for you?

40- (O My Messenger!) Or do you ask them for a fee so that they are burdened by a heavy load of debt?

41- Or is the Unseen (Ghayb) with them, so they are writing (what they wish) down?

42- (O My Messenger!) Or do they intend to lay a trap (for you)? But those who disbelieve are the ones who will fall into the trap.

43- Or do they have a deity other than Allah? Exalted is Allah above whatever they associate with Him.

Commentary

(35). ‘Or were they created by nothing, or were they the creators (of themselves)?’ Since they were created later while they were previously non-existent, if they have any reason, do they not think at all that there could be a creator for them? Were they created without a creator? Or is it because they treat the Creator as if He were nothing that they do not take His power into account, do not fear His punishment, and commit disbelief? (ELMALILI, 7/280)

Hadith: Narrated from the father of Muhammad b. Jubayr b. Mut’im, who said: "I heard the Messenger of Allah (pbuh) reciting Surah at-Tur during the evening prayer. When he reached the commands: 'Or were they created by nothing, or were they the creators? Nay, they have no firm belief. Or are the treasuries of your Lord with them, or are they the ones in control?' (verses 35-37), my heart almost leaped out of its place." This hadith has been narrated in several ways in Bukhari and Muslim. Jubayr b. Mut’im had come to the Prophet (pbuh) for the release of prisoners in exchange for ransom after the Battle of Badr. At that time, he was a polytheist. Listening to these verses in this surah was among the factors that later led to his conversion to Islam. (From Ibn Kathir; S. HAWWA, 14/197)

(36). ‘Or did they create the heavens and the earth? It is clear that none of them did (but) they do not understand the truth.’ That is, they say Allah is the creator of the heavens and the earth, yet they still wander in doubt. They do not act with a definite conviction to apply its logical consequences, they recognize no commands or prohibitions, and they do not want to believe in miracles and affirm the prophet. They simply wait for the calamities of time to strike him. (ELMALILI, 7/281)

(37). ‘Or are the treasuries of your Lord with them?’ That is, are the treasuries of your Lord—who raised you and sent you as a prophet with His mercy and blessing—with them? Are they the stewards of the treasury? Do they distribute the blessings, such that they do not want to give the prophethood to you? ‘Or are they the ones who hold everything under their sovereignty?’ That is, have they prevailed over Allah, seized His treasuries, and do not want His gifts to be given? Or do they want to take what Allah has given by force? (ELMALILI, 7/281)

(38). ‘Or do they have a stairway where they listen?’ That is, do they listen from that stairway to the commands, revelations, and all other divine words that Allah sends to the Mala-i A’la (the assembly of high angels), and by this means know who will die before whom, and know that the Qur'an was not sent by Allah but was fabricated and attributed to Him? ‘Then let their listener produce a clear, strong proof’ and prove what they heard. Just as the Prophet (pbuh) challenged them with verses such as "Let them then produce a word like it if they are truthful" (Tur 52/34) and showed his clear miracle, let them also bring such a proof. (ELMALILI, 7/281)

(39). ‘Or are daughters for Allah while sons are for you?’ As will be expressed in Surah an-Najm, what an unfair distribution this is! For they claimed that the angels were the daughters of Allah and made idols in their name, giving them female names like Lat, Uzza, and Manat and worshipping them. They would then say, "We do not associate these as partners with Allah; we worship them so they may intercede for us because they are the daughters of Allah." However, when it came to themselves, they despised female children and wanted sons. (ELMALILI, 7/281)

(40). ‘Or do you ask them for a fee’ in return for conveying the message and warning ‘so that they are burdened by a heavy debt?’ Is it for this reason they stay away from following you? Since you do not ask for a fee from them for guiding them to the right path, what could be their evidence for turning away? (S. HAWWA, 14/187)

Mağrem essentially means the damage a person must pay from their property even if they are innocent. For this reason, damage occurring as a result of an explicit promise like becoming a guarantor, or an implicit one like mutual aid, or a forced responsibility is also called mağrem. In Turkish, the expression "to pay for damage and penalty" (zarar ve cereme vermek) is used for this. That is, are they like people being crushed under heavy taxes under the pressure of tyrannical governments, so that they expect calamities for you? (ELMALILI, 7/282)

(41). ‘Or does knowing the Unseen (Ghayb)"’—according to Nesafi's explanation, the Lawh-i Mahfuz (Preserved Tablet)—’belong to them, so they are writing (it) down?’ Nesafi says: "That is, are they the ones writing what is in it, so they say: 'We will not be resurrected after we die, and even if we are resurrected, we will not be punished'?" Consequently, they do not perform any deeds for the hereafter. (S. HAWWA, 14/187, 188)

(42). ‘Or do they intend to lay a trap?’ That is, do they intend to prepare an assassination against you and the believers, O Muhammad! This verse informs of the assassination that the polytheists wanted to organize at Dar al-Nadwa. ‘But those who disbelieve will themselves be deceived and fall into the trap they have laid.’ Indeed, it happened so; while the Prophet (pbuh) was migrating safely, the Abu Jahls were caught at Badr. Thus, the verse in question informed of the unseen in advance and revealed that it is not they, but Allah who knows it and informs His prophet. It is said that those who organized the assassination against the Prophet were killed in the Battle of Badr, which took place in the 15th year of the spread of Islam. In this surah, the word "em" (or) is mentioned 15 times. This can be considered a sign of that event. As Shihab said, such hidden signs are counted among the miracles of the Qur'an. (ELMALILI, 7/282)

(43). ‘Or do they have a deity other than Allah?’ That is, do they think those idols they worship will save them from Allah's punishment? ‘Allah is far removed from the partners they associate (with Him).’ In reality, there is no deity but Allah, and His punishment ‘will surely come to pass, and there is none to avert it.’ (Tur 52/7-8; ELMALILI, 7/282)

52/44-49 BE PATIENT FOR THE JUDGMENT OF YOUR LORD

Translation

44- (O My Prophet!) Even if they were to see a fragment of the heaven falling down (upon them), they would say (out of stubborn disbelief): "It is but a mass of clouds piled up." (They would not say: "It is a calamity from Allah.")

45-46- (O My Prophet!) So leave them alone until they encounter their Day in which they will be struck down (by calamity). 46. That Day, their "plots and plans" will avail them nothing, nor will they be helped.

47- And indeed, for those who do wrong, there is a punishment besides this (the punishment in the world), but most of them do not know.

48-49- (O My Prophet!) So be patient for the judgment of your Lord, for indeed, you are under Our watchful eyes. And celebrate the praises of your Lord when you rise. 49- And in a part of the night, and after the setting of the stars (at dawn), glorify Him (perform prayer, recite Subhaneke).

Commentary

(44). ‘Furthermore, they are such disbelievers that even if they were to see a piece of the heaven falling’ although they requested, "Then cause pieces of the heaven to fall upon us" (Shu'ara 26/187), even if they were to witness the punishment descending upon their heads, they would still not believe and would say (about it), "It is a gathered cloud." They do not accept it until it actually befalls them. For this reason, Allah Almighty says: "Indeed, those upon whom the word (judgment) of your Lord has come true will not believe, even if every sign (miracle) should come to them, until they see the painful punishment" (Yunus 10/96-97). (ELMALILI, 7/282, 283)

(45). ‘So’ during the First Blast, which is the Blast of Fainting on the Day of Resurrection, ‘leave them alone until they encounter their Day in which they will be struck down (faint)’ O Muhammad! (S. HAWWA, 14/189)

(46). ‘That Day, their 'plots and plans' will avail them nothing, nor will they be helped.’ Indeed, Abu Jahl and his supporters, who wanted to prepare an assassination against the Prophet (pbuh), met such a fate on the day of Badr. (ELMALILI, 7/283)

(47). ‘And indeed, for those who do wrong, there is a punishment besides this (worldly punishment), but most of them do not know.’ Ibn Kathir says: "We subject them to punishment in the life of the world and test them with calamities, so that perhaps they might return and give up. But they do not understand what is required of them. On the contrary, when the punishment is lifted or removed from them, they return to a state even worse than before." (S. HAWWA, 14/189)

By "those who do wrong," what is intended are the disbelievers and polytheists. Everyone who does not believe has wronged themselves. For they themselves will suffer the punishment for this in the world and the hereafter. In this respect, all disbelievers are wrongdoers (zalim). (2/255; I. KARAGOZ, 7/421)

(48, 49). ‘Be patient for the judgment of your Lord. Indeed, you are under Our watchful eyes.’ Ibn Kathir says: "That is, endure their harassment; do not pay them any mind! For We see you, and you are under Our protection. Allah protects you against the people." (S. HAWWA, 14/189, 190)

‘And celebrate the praises of your Lord.’ That is, mention Allah by saying "Subhanallahi ve bi hamdihi: I glorify Him from all deficiencies and I praise Him." ‘When you rise’ That is, while rising from any assembly (glorify and praise Allah). In a narration from Abu Barzah al-Aslami (ra), which exists in the Sunan of Abu Dawud and Nasai and some other hadith books, it is stated: "When the Messenger of Allah (pbuh) was about to rise from an assembly, he would say: 'Subhanakallahumma ve bihamdike Eshhadu en lailahe illa ente estaghfiruke ve etubu ileyke: O Allah, I glorify You from every deficient attribute and I praise You. I bear witness that there is no deity but You, I seek Your forgiveness, and I repent to You (for my sins).'" When asked about this, he said: "This is an atonement (kaffarah) for those present in the assembly." Some have also said that it was narrated regarding the recitation of the prayer: "Subhanakallahumma ve bi hamdike ve tebareke smuke ve Te'ala jadduke ve la ilahe ghayruke: O Allah, I glorify You from deficient attributes and I praise You alone. How exalted is Your name and how grand is Your station. And there is no deity but You" when standing for prayer. According to some scholars, what is intended by the verse in question is when you get up from bed and stand for prayer. Accordingly, it would be more appropriate to give the verse the meaning of "when you rise." (ELMALILI, 7/283, 284)

‘And in a part of the night, and after the setting of the stars, glorify Him.’ Glorifying Allah in a part of the night: What is intended by this is both the evening, night (isha), and tahajjud prayers, as well as reciting the Holy Qur'an and mentioning Allah (dhikr). (O. CELIK, 4/667)

Glorifying Allah at the time when the stars begin to set: This time is the time of the morning (fajr) prayer. The intent is to perform the morning prayer. Performing the two units (rakats) of the sunnah of the morning prayer at this time is also very important. (O. CELIK, 4/667)

Hadith: "The two rakats of the morning prayer are better than the world and everything in it." (From Muslim, Musafirin 96; O. CELIK, 4/667)