CHAPTER 17: AL-ISRA (THE NIGHT JOURNEY)

It was revealed in the Meccan period (18 months before the Hijrah). It consists of 111 verses. Isra means "to journey/carry by night." This word, found in the first verse describing the Prophet's journey from Mecca to Jerusalem at night for the Mi'raj, became the name of the Surah. It is stated that verses 26, 32, 33, 57, and 73-80 of the Surah were revealed in the Medinan period. (H. T. FEYIZLI, 1/281)

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

17/1- THE MIRACLE OF MI’RAJ

 

Translation

 

1- Glory be to (Allah) who took His servant (Muhammad (pbuh)) by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him some of Our signs. Indeed, He, (yes) He, is the All-Hearing, the All-Seeing.

 

Commentary

 

"Glory be to Him who took His servant by night." Indeed, He is such a Subhan (Exalted One) that He took "His servant"—the one distinguished by worshipping Him, namely Muhammad Mustafa—"by night," meaning in a portion of the night, "from al-Masjid al-Haram." Al-Masjid al-Haram is the mosque that surrounds the Kaaba and is called the Harem-i Sharif. The area surrounding it, up to specific and designated boundaries, is the Harem. He took him "to al-Masjid al-Aqsa." "That Masjid al-Aqsa whose surroundings We have blessed." That is, We blessed its surroundings with both religious and worldly blessings. Because from Moses (as) to Jesus (as), it was the place where revelation descended and the place of worship for prophets; it was also adorned with rivers, trees, flowers, and fruits. This time, it was further blessed with the blessing of the Isra (night journey). (1) (ELMALILI, 5/275, 276)

 

The first verse of Surah al-Isra and the initial verses of Surah an-Najm point to the event of the Mi'raj. (1) (QUR’AN WAY, 3/458)

 

The event of Mi'raj occurred about a year before the Hijrah (621 CE). (1) (H. T. FEYIZLI, 1/281)

 

Mi'raj is the event where the Messenger of Allah (pbuh) was taken from al-Masjid al-Aqsa by Gabriel (as), ascended to the heavens with a spiritual mount, passed through the seven layers of heaven, reached the Sidrat al-Muntaha (the Lote Tree of the Utmost Boundary), arrived in the presence of his Lord, and there witnessed the great signs and proofs of Allah. (1) (O. CELIK, 3/114)

 

"In order to show him some of Our signs." As narrated in Bukhari and other hadith books, after the Prophet reached Bayt al-Maqdis with the Buraq, he was ascended to heaven from the large and hard rock there. In each heaven, he met with one of the prophets, saw many angels, witnessed the states of paradise and hell, passed to the Sidrat al-Muntaha, and saw many wondrous things from Allah's realm of sovereignty (malakut). (1) (ELMALILI, 5/276)

 

The Messenger of Allah (pbuh) brought three great gifts to his Ummah from the Mi'raj, where he observed such grand and exemplary events. These are: (1) The five daily prayers. The fact that prayer was commanded to our Master during the Mi'raj without an intermediary shows its unique place among acts of worship. (2) Second, the last two verses of Surah al-Baqarah, known in our society as "Amene'rrasulü." (3) Third, the good news that the major sins of those from his Ummah who do not fall into shirk (associating partners with Allah) will be forgiven. (Muslim, Iman; 1) (O. CELIK, 3/115)

 

The majority of scholars are of the opinion that the Isra occurred with both body and soul, while awake, not in a dream. Regarding the word "al-ru’ya" (the vision) in the 60th verse, Ibn Abbas said: "The vision mentioned here is what was shown to the Messenger of Allah (pbuh) with his own eyes." (From Bukhari). "The sight did not swerve, nor did it transgress (its limit)." (an-Najm, 53/17). The "basar" (sight/eye) mentioned here is one of the tools of the human body, not a tool of the soul. Similarly, the Prophet was carried on the back of the Buraq. This riding is for the body, not for the soul. (1) (S. HAWWA, 8/143, 144)

 

Since the area called Sidrat al-Muntaha in the Qur'an is the final boundary, Gabriel (as) could not pass further; therefore, the Prophet continued his ascent with a vehicle called the Rafraf. During this time, the secrets of the universe, destiny, decrees, and the related works of the angels were shown to him. Finally, he approached as close as possible to the point where one could approach Allah (an-Najm, 53/8-9). The approach described in Surah an-Najm with the example of a bow (1) (QUR’AN WAY, 3/459) occurred, according to the predominant interpretation, between Gabriel and the Prophet. (an-Najm, 53/8-9; 1) (QUR’AN WAY, 3/459)

 

The hadiths regarding the Isra and Mi'raj—which are mutawatir (consistently narrated)—indicate the existence of the seven heavens and that the "Throne of the Most Gracious" (Arsh al-Rahman) is above them. Therefore, whoever rejects the seven heavens is either in disbelief or in deviation. We observe that the word "samawat" (heavens) mentioned in the Holy Qur'an sometimes refers to the earth's atmosphere and sometimes to the heavens where the Mi'raj took place. We prefer the view that the heavens where the Mi'raj occurred are "ghaybi" (unseen). These heavens exist in terms of being. However, their existence is a metaphysical (ghaybi) existence like the existence of jinn, angels, and hell. (1) (S. HAWWA, 8/147)

 

"...Allah who took His servant from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed..." The verse states that the surroundings of al-Masjid al-Aqsa have been blessed. This is because many prophets from Abraham (1) (O. CELIK, 3/114) to Jesus passed through here; most died here and were buried here. Finally, the miraculous journey of our Prophet here and the subsequent acceptance of this place as the qibla (direction of prayer) for Muslims for a period is another expression of the surroundings of al-Masjid al-Aqsa being a blessed place. (1) (QUR’AN WAY, 3/461)

 

17/2-6 DO NOT TAKE ANY PROTECTOR (LORD) BESIDES ME

 

Translation

 

2- We gave Moses the Scripture and made it a guide for the Children of Israel, saying: "Do not take besides Me any guardian (lord)."

 

3- O descendants of those We carried (in the ship) with Noah! Indeed, he (Noah) was a most grateful servant.

 

4- We decreed for the Children of Israel in the Scripture (the Torah): "You will surely cause corruption (mischief) in the (holy) land twice, and you will surely behave with great arrogance (and tyranny)."

 

5- When the time for the first (of your two transgressions) came, We sent against you (in war) servants of Ours of great might (the people of Babylon). They ravaged through the very houses, (plundered your homes, and captured and killed you. This punishment of the transgressors) was a promise fulfilled.

 

6- Then (after you repented), We gave you back the turn of victory over them; We aided you with wealth and sons and made you more numerous (than before) in manpower.

 

Commentary

 

(3) "O descendants of those We carried (in the ship) with Noah! Indeed, he (Noah) was a most grateful servant." This means that an individual is conscious that any blessing or opportunity obtained occurs through the grace and bounty of Allah the Almighty. Giving the rights of the poor from one's wealth is also within the scope of gratitude and causes wealth to increase. (1) (H. DONDUREN, 1/471)

 

One who is "Shakur" (most grateful) gives thanks with their wealth by joyfully spending it in the way of Allah without hoarding anything for the future. They give thanks with their soul by always/continuously using it in the path of obedience to Allah; they give thanks with their heart such that there is not a moment they do not remember Allah with it. (1) (O. CELIK, 3/116)

 

(4) "...You will surely cause corruption in the holy land twice..." The first disaster suffered by the Children of Israel was the invasion by the Babylonian King Nebuchadnezzar in 598 BCE. He razed Jerusalem and the Bayt al-Maqdis to the ground. This was the first punishment given to them. The reason for this disaster is mentioned as their killing of Zechariah (as) and the imprisonment of Jeremiah. (This view was criticized because Zechariah (as) lived close to the time of Jesus' (as) coming. M. SELMAN). In 70 CE, Titus the Roman took Jerusalem and put the Jews to the sword. He burned and destroyed the Bayt al-Maqdis. This could be the second disaster mentioned in the verse. The reason for this disaster is mentioned as their killing of John (as) (Yahya) or their attempt to kill Jesus (as). (1) (O. CELIK, 3/119, citing MAWDUDI)

 

(5) "...They ravaged through the very houses, (plundered your homes, and captured and killed you. This punishment of the transgressors) was a promise fulfilled." As a result of the Children of Israel taking their transgression as far as killing their prophets, the first promise was realized. According to historical information, this first promise refers to the process of exile and captivity that began with the Babylonians' occupation of Jerusalem and the destruction of Solomon's Temple in the 6th century BCE. (1) (QUR’AN WAY 3/464)

 

(6) "Then (after you repented), We gave you back the turn of victory over them; We aided you with wealth and sons and made you more numerous (than before) in manpower." It is understood that this points to the period starting from when the Persian King Cyrus the Great allowed the Children of Israel to return to their country after capturing Babylon in 539 BCE, lasting until 63 BCE. This period saw positive developments such as the re-establishment of national unity, the construction of the Second Temple, the reconstruction of Jerusalem, and the revival of religious and cultural life. (1) (QUR’AN WAY 3/464)

 

17/7-8 WHEN THE TIME FOR PUNISHMENT COMES

 

Translation

 

7- (O Children of Israel!) If you do good, you do good for yourselves; and if you do evil, it is [also] for yourselves. Then, when the time for the second (punishment) came, (We sent enemies against you) to sadden your faces, to enter the Temple (Bayt al-Maqdis) as they entered it the first time, and to utterly destroy whatever they laid their hands on.

 

8- (O Children of Israel! If you repent) perhaps your Lord will have mercy on you. But if you return (to rebellion), We will return (to punishment). And We have made Hell a prison for the disbelievers (from which they cannot escape).

 

Commentary

 

(7) "...Then, when the time for the second (punishment) came, (We sent enemies against you) to sadden your faces, to enter the Temple (Bayt al-Maqdis) as they entered it the first time, and to utterly destroy whatever they laid their hands on." The Romans captured Jerusalem and destroyed the city, ending the independence of the Jews (63 CE); meanwhile, tens of thousands of Jews were killed, and finally, in 70 CE, the Second Temple was also destroyed by the Romans. (1) (QUR’AN WAY 3/464) Thus, the Jews lost their state, their independence, and their unity. This situation lasted until 1948. (1) (I. KARAGOZ 4/215)

 

"If you believe in the last prophet, it is hoped that your Lord will have mercy on you." This address is directed both to the Jews living during the time of the Messenger of Allah (pbuh) and to the pagans who openly opposed Islam through them. While the Jews are invited to take heed from the calamities that befell their ancestors and to act carefully by reviewing their position against the Messenger of Allah (pbuh) to avoid facing the same disasters, the pagans are informed that they will attain Allah's mercy if they give up their denial. (1) (O. CELIK, 3/120)

 

But if the Children of Israel attempt to cause mischief on earth again, the punishment is ready and the law is still in effect: "But if you return to chaos, We will punish you again." Indeed, the Children of Israel began to cause mischief once more. As a punishment, Almighty Allah set the Muslims upon them. They were driven out of the entire Arabian Peninsula. After that, they caused mischief again. This time, He set other servants upon them. Thus they have come to the present day. In this century, "Hitler" was set upon them. Today, they have started causing mischief again as "Israel." Israel has made the Arabs, who are the rightful owners of that land, taste a thousand and one kinds of torture. Almighty Allah, in order to confirm His definite promise and to put His unchanging law into effect, will send a nation that will make them taste the most painful of punishments. Undoubtedly, tomorrow is very near for those who wait! (1) (S. KUTUB, 7/19)

 

17/9-11 THIS QUR’AN GUIDES TO THE MOST UPRIGHT WAY

 

Translation

 

9- Indeed, this Qur’an shows (people) the way that is most upright and gives good news to the believers who do righteous deeds that there is for them a great reward (in Paradise).

 

10- (This Qur’an) also informs those who do not believe in the Hereafter that We have prepared for them a painful punishment (in Hell).

 

11- Man prays for evil as he prays for good. Man is ever impatient. [cf. 21/37]

 

Commentary

 

(9) "Indeed, this Qur’an shows (people) the way that is most upright." That is, the state to which the Qur'an guides is the most correct and perfect of all states. Alternatively, this Qur'an guides to the most upright religion or the most upright path in every respect; it leads to what is most correct in belief, morality, lifestyle, worship, and legislation. (1) (S. HAWWA, 8/160) "...and gives good news to the believers who do righteous deeds that there is for them a great reward."

 

Since it is the Qur’an that shows man the most upright path for his world and his hereafter, a true Muslim finds the right path and walks upon it under its guidance and the leadership of the Prophet (pbuh). A Muslim can only be saved from social collapse through a way of thinking and living that is in accordance with the Qur’an. Their life and deeds then become consistent with Allah's judgment and pleasure, deserving of His reward, and they reach the high levels of civilization once again. [cf. 2/2] (1) (H. T. FEYIZLI, 1/282)

 

(10) "(This Qur’an) also informs those who do not believe in the Hereafter that We have prepared for them a painful punishment." Believing in the Hereafter is one of the pillars of faith (2/177, 4/136). One who does not believe in the Hereafter cannot be a believer. The Meccan pagans did not believe in the afterlife (23/37, 50/2-3). Even if one believes in all other pillars of faith, a person who denies the Hereafter becomes a disbeliever (30/16). One who dies as a disbeliever is cast into Hell and suffers a painful punishment there. "...A painful punishment" refers to penalties such as being burned in fire, having boiling water poured over them, being made to drink purulent water, and similar punishments (14/14-17, 44/47-48, 66/6). (1) (I. KARAGOZ 4/218)

 

(11) "Man prays for evil as he prays for good." He prays for that painful punishment as if he were praying for that great reward. Or, through his actions, he invites that punishment. The reason for this is: "Man is ever impatient." (..) Man is oriented toward the immediate. He desires what is present more than what is deferred. He wants to see the Hereafter in this world. Therefore, many people abandon the Hereafter and desire the world. They do not give importance to that great reward and do not take that painful punishment into account. In this way, as if asking for good for themselves, they invite evil. (1) (ELMALILI, 5/295)

 

17/12 THE NUMBER AND CALCULATION OF YEARS

 

Translation

 

12- We made the night and the day (as) two signs (showing Our power). We erased the sign of the night (the moon, making it dark for rest), and We made the sign of the day (the sun) illuminating, so that you may seek bounty from your Lord and that you may know the number of years and the account (of time). We have explained everything in detail. [cf. 25/61-62; 28/71-73; 36/37-38]

 

Commentary

 

We created the two signs that illuminate the surroundings, the night and the day—namely, the sun and the moon. (1) (S. HAWWA, 8/161)

 

"So that you may seek bounty from your Lord." This is so that you may rest at night and wander and search for your livelihood, work, labor, and travels during the day. If the night and the day did not exist, there would be no such thing as life within the framework of the laws of this universe. (1) (S. HAWWA, 8/161)

 

The phrase "...so that you may seek the bounty of your Lord..." expresses both working and that this work should be done during the daytime. Almighty Allah created the night for rest and the day for work. At the same time, since the Earth receives its heat and light from the Sun during the day, vegetables, fruits, plants, and other products meet their needs for heat and light during the daytime. Humans also generally rest at night and work during the day. This is also what our Lord asks of us: "It is Allah Who has made the night as a garment for you, and sleep for rest, and has made the day for rising (and working)." (25/47, 93/1-2) (1) (I. KARAGOZ 4/221)

 

"And that you may know the number of years and the account." With the constant changing of night and day, this is so you may calculate the times and know the working seasons, as well as the number of days, weeks, months, and years. It is so you may know the passage of periods set for debts, acts of worship, practices, and rental agreements, and the places where these are performed. (1) (S. HAWWA, 8/161, 162)

 

17/13-14 READ YOUR BOOK!

 

Translation

 

13- We have fastened every human being’s deed to his neck (making him responsible for it). On the Day of Resurrection, We will bring forth for him a book which he will find wide open. [cf. 52/16; 75/12-14; 99/7-8]

 

14- (We will say:) “Read your book! Today, your own soul is sufficient as a reckoner against you.”

 

Commentary

 

(13) "We have fastened every human being’s deeds to his neck." "(We will say:) 'Read your book! Today, your own soul is sufficient as a reckoner against you!'" That is, we say to him: Read this book of yours, your book of deeds! Nasafi says: Everyone will be resurrected in a state of knowing how to read. That is, they will be able to read this book. (1) (S. HAWWA, 8/162)

 

Accordingly, everyone is responsible for themselves; every person has bound themselves by what they have done and has come under responsibility, and they will see the result when the book of deeds is placed before them. (1) (QUR’AN WAY, 3/469)

 

(14) "...Today, your own soul is sufficient as a reckoner." The verse informs that the individual will call themselves to account. This means that the person will confess what they have done, question themselves, and blame themselves. The following verses are clear expressions of this: "Even though he puts forward his excuses, on the Day of Resurrection, man is a witness against himself." (75/14-15). "On the Day of Resurrection, We shall seal their mouths; their hands will speak to Us, and their feet will bear witness to what they used to earn." (36/65; 1) (I. KARAGOZ 4/223)

 

Therefore, a person should read themselves every day in this world and call themselves to account before being called to account. Indeed, in a hadith, it is stated: "Call yourselves to account before you are called to account." (From Tirmidhi). (1) (ELMALILI, 5/297)

 

17/15-17 NO ONE SHALL BEAR THE BURDEN OF ANOTHER

 

Translation

 

15- Whoever comes to the right path (shown by Allah and His Messenger), he comes to the right path only for his own sake. And whoever goes astray, he goes astray only against himself. No bearer of a burden shall bear the burden of another. And We are not to punish (any people) until We have sent a messenger. [cf. 16/25; 29/13-14; 35/18 and compare with 39/71; 40/49-50; 67/8-9]

 

16- When We intend to destroy a city (because of its oppression, rebellion, and transgression), We allow its leaders, who have become spoiled by luxury, to become rulers/governors (and give them the opportunity to increase), and they fall into transgression. Thus, the word of punishment becomes justified against that (city). Then We utterly destroy it. [cf. 6/123; 11/116-117; 23/63-64; 34/33-35]

 

17- (O My Prophet!) How many generations have We destroyed after Noah! Your Lord is sufficient as All-Aware and All-Seeing of the sins of His servants. [compare with 21/11; 22/45]

 

Commentary

 

(15) "Whoever is guided is only guided for [the benefit of] his soul; and whoever errs only errs against it." That is, the reward for finding guidance belongs to the person themselves, as does the burden of remaining in deviation. Whoever finds guidance, follows the truth, and pursues the path We have shown, obtains its beautiful results for their own benefit. Whoever swerves from the truth and leaves the path of righteousness has wronged themselves, and the burden belongs to them. (1) (S. HAWWA, 8/163)

 

"No one shall bear the burden of another." Everyone who commits a crime/sin does so only against themselves. Every soul carries a sin, and the sin it carries belongs to it alone, not to another. (1) (S. HAWWA, 8/163) No innocent person takes upon themselves the sin or responsibility of another; Allah does not allow this. As a principle in divine law, responsibility is personal. Accordingly, in crimes committed collectively, everyone's responsibility and punishment are in proportion to their own contribution. Therefore, no one should expect someone else to suffer the punishment for their own sin or crime. Furthermore, one should not do something haram just because someone else is doing it; because everyone's sin is their own (Razi). (..) It is noteworthy that the verse expressed the principle of legality in crime and punishment so clearly and decisively fourteen centuries ago—that there can be no crime or punishment without a law. (1) (QUR’AN WAY, 3/470)

 

"We never punish until We have sent a messenger." This command informs us of the justice of our Almighty Lord. Likewise, it expresses that He will not punish anyone until He sends a Messenger and presents His proofs through him. (1) (S. HAWWA, 8/163) Ibn Kathir: There is no disagreement that the children of believers will be among the people of Paradise. (1) (S. HAWWA, 8/172) This verse shows that only those who are informed of a true religion will be held responsible. Accordingly, faith in Allah may save those who lived through a "fatrah" (interregnum) period or those who spend their lives unaware of religions today. (1) (H. DONDUREN, 1/472)

 

The Necessity of Prophethood: Ahl al-Sunnah scholars see prophethood as the most fundamental institution necessary for humanity to achieve happiness in both this world and the hereafter. According to them, man is a being possessed of reason, perception, and will. Therefore, by using these powers, he may identify ways of happiness in this world and perhaps live a peaceful life in his own view, but he cannot discover and reveal the fundamental principles of eternal life that will make him happy in the hereafter. (..) Even if man has the possibility of knowing some matters within the scope of prophethood through reason—such as perceiving the existence of Allah—he cannot produce definitive knowledge regarding divine attributes, the relationship between Allah and man/universe, or matters related to divinity. For the limited human mind is capable neither of comprehending Allah as required on its own nor of revealing Allah's commands and prohibitions. Thus, man needs a prophet from whom he can learn all these matters. (1) (M. DEMIRCI, 2/190, 191)

 

(16) "When We intend to destroy a city, We make its leaders, who are spoiled by wealth, the rulers." This is also a warning that every society must be very careful and meticulous in choosing its leaders and administrators. Because if the leaders are sinful and rebellious, they will inevitably drag the society into disaster. (1) (MAWDUDI, 3/91)

 

If transgression, arrogance, and debauchery increase in a society because of wealth, divine punishment becomes justified. Almighty Allah does not destroy any society until He shows them the way through a prophet and a book. Those who are destroyed were certainly warned beforehand. Almighty Allah does not punish any innocent person or society (8/53, 13/11). When transgressors and committed sins increase in a society, that society is punished with disasters and calamities. "And (O My Prophet!) just as (the things they did were made to seem fair to the disbelievers), We have placed in every city its greatest sinners to conspire therein. But they conspire only against themselves, though they do not perceive it." (6/123; cf. 25/31). (1) (I. KARAGOZ 4/223)

 

17/18-22 THE BOUNTY OF YOUR LORD IS LIMITLESS

 

Translation

 

18- Whoever desires (only) these fleeting (worldly things, without distinguishing between halal and haram), We hasten for him therein what We will for whom We please. Then We have prepared for him Hell. He will enter it, disgraced and rejected (from Our mercy). [cf. 11/15; 42/20]

 

19- But whoever desires the Hereafter (to be beautiful) and strives for it with the effort (it deserves) while being a believer—it is those whose effort will be appreciated (and rewarded).

 

20- To each—these (who desire the world) and those (who desire the Hereafter)—We extend from the bounty of your Lord, and the (worldly) bounty of your Lord is never withheld (from anyone).

 

21- Look how We have favored some of them over others (in provision and certain matters). But the Hereafter is certainly greater in degrees and greater in preference (to be gained).

 

22- Do not set up with Allah another deity! Otherwise, you will sit disgraced and forsaken.

 

Commentary

 

(18) "Whoever desires the fleeting life of this world," meaning whoever works for the world and wishes to receive the reward of their deeds in this worldly life, "We hasten it for him here, in this world." However, it is not given equally to everyone as they wish, but "to whom We will and as much as We please." Because the value of any deed is determined not by what the worker desires, but by the acceptance of the employer. According to the verse: "Whoever desires the life of this world and its adornment—We will fully compensate them for their deeds therein, and they will not be deprived therein" (Hud, 11/15), the deeds of all are given in full. No one’s right is violated. (1) (ELMALILI, 5/298)

 

Attention is drawn to three conditions for a deed to be acceptable in the sight of Truth: (a) Desiring the reward of the Hereafter, (b) Performing deeds that will lead to winning eternal blessings and striving in this way, (c) Doing all of these together with faith. (1) (O. CELIK, 3/126)

 

Almighty Allah has informed us of three ways to enter Paradise in the verse: (a) Desiring the Hereafter, (b) Being a believer, (c) Working for the Hereafter. This is possible by at least performing the obligatory (fard) duties and avoiding the forbidden (haram). This does not mean not desiring worldly blessings at all. A believer will ask for both the blessings of this world and the Hereafter (2/201), but will prefer the Hereafter over the world (87/16-17).

 

(21) "Look how We have favored some of them over others." See their superiority in worldly life in terms of wealth, status, abundance, and perfection! Some are rich, some are poor, some are in between; some die young, and some live to be old and elderly. (1) (S. HAWWA, 8/165)

 

"But the degrees and preferences to be possessed in the Hereafter will certainly be greater." Hadith: There are a hundred degrees between the one who strives in the way of Allah and the one who sits. The distance between every two degrees can only be covered by a fast-running horse in seventy years. (Deylemi; 1) (O. CELIK, 3/127)

 

The degrees and rewards of prophets, saints, and the God-fearing (muttaqin) in the Hereafter will certainly be different. The degrees and blessings in the sight of Allah will surely differ between the believer who settles for only the obligatory duties and those who perform supererogatory (nafilah) worship along with the obligatory duties; between those who avoid all sins and those who commit some; between those who remember Allah much and those who remember Him little; between those who are most grateful and those who are not; and between the patient and the impatient. (1) (I. KARAGOZ 4/231)

 

(22) The First Command (Principle, rule, duty): "Do not set up with Allah another deity!" If one believes in Allah but treats commands coming from the self (nafs) or others as superior to Allah’s commands, then another deity has been taken along with Allah. (1) (H. T. FEYIZLI, 1/283)

 

Apart from the prohibition format of "Do not associate partners with Allah" and "Do not take another deity along with Allah," shirk (paganism) is rejected through conditional and informative sentences and phrases meaning "...He is exalted" and "...He is glorified." Associating partners with Allah is haram (6/151, 7/33), a slander, a great sin (4/48), a deviation (4/116), and the greatest injustice (31/12). (1) (I. KARAGOZ 4/232)

 

17/23-25 DO NOT EVEN SAY "UFF" TO YOUR PARENTS!

 

Translation

 

23- (O My Prophet!) Your Lord has decreed that you worship none but Him and that you show kindness (ihsan) to parents. If one of them or both of them reach old age with you, do not say to them "uff" (even a sigh of impatience)! Do not repulse them, and speak to them a gracious (and sweet) word. [cf. 9/113; 31/14]

 

24- Lower to them the wing of humility out of mercy and say: "My Lord! Have mercy (and protect) them just as they brought me up when I was small."

 

25- (O My Prophet!) Your Lord knows best what is within your souls. If you are righteous (living according to Islam), then indeed He is All-Forgiving to those who often turn to Him (in repentance and obedience).

 

Commentary

 

(23) The Second Command: "Your Lord has decreed that you worship none but Him and that you show kindness (ihsan) to parents." The kindness and service to be shown to parents are stated in five points: (a) Not even saying "uff," which is an expression of anger or weariness, (b) "not repulsing them," (c) "speaking a gracious word to both," which means saying sweet, heart-winning, beautiful, and pleasant words to them, (d) "lowering the wing of humility over them," meaning to be humble, compassionate, and merciful toward them, and fulfilling all their needs, (e) praying: "Have mercy on them just as they brought me up when I was small." (1) (O. CELIK, 3/130)

 

It is noteworthy that the command to show kindness to parents follows immediately after the command to worship only Allah. Almighty Allah is the One who created man, but parents are the means for his coming into the world, his growth, care, and upbringing. In this respect, just as obedience and worship to Allah are obligatory (fard) and rewarding, showing kindness to parents is likewise obligatory and rewarding. The legitimate requests of parents must be fulfilled, except for requests that involve sin, such as associating partners with Allah or rebelling against Him (31/15). (..) Neglecting parents, speaking ill to them, and oppressing them are haram and major sins. (1) (I. KARAGOZ 4/233, 234)

 

"...and speak to both of them gracious words." Instead of saying "uff" or rebelling, speak to them with beautiful, soft, and pleasant words, with etiquette, respect, and veneration, as required by good manners! One should not call them by their names but should say "my dear father" or "my dear mother." (1) (S. HAWWA, 8/177) Although his father was a disbeliever, Abraham (as) did not address him by name but said "my dear father." (1) (I. H. BURSEVI, 11/115)

 

Hadith: In response to a question, the Messenger of Allah (pbuh) listed the most virtuous deeds as: "Prayer performed on time, kindness to parents, and jihad in the way of Allah." (From Bukhari and Muslim; 1) (O. CELIK, 3/130) Again, while mentioning the greatest of major sins, the Master (pbuh) said: "Associating partners with Allah, being disobedient to parents, and giving false witness." (From Bukhari and Muslim; 1) (O. CELIK, 3/130)

 

However, while they are alive, one may pray for disbelieving parents to find guidance. After they have passed away, it is not permissible to seek forgiveness (maghfirah) for disbelieving parents. (1) (S. HAWWA, 8/178)

 

One of the gnostics (arif) said: "I have a thirty-year-old son. For thirty years, I have not commanded him to do anything, for fear that he might disobey me and thus deserve punishment." (1) (I. H. BURSEVI, 11/121)

 

Hadith: While sitting with the Messenger of Allah (pbuh), a man from the Ansar came and asked: "O Messenger of Allah, is there any kindness left that I can do for my parents after their death?" He replied: "Yes, there are four things you can do: pray for them, ask forgiveness for them, fulfill their promises if they made any, and honor their friends. Also, maintaining the ties of kinship that come only through them is the kindness remaining that you can do for them after their death." (From Abu Dawud, Ibn Majah, and Ahmad b. Hanbal; 1) (S. HAWWA, 8/192)

 

17/26-30 FRIENDS OF THE DEVILS

 

Translation

 

26- Give to the relative his right, and [also] the poor and the traveler, and do not spend wastefully!

 

27- Indeed, the wasteful are brothers of the devils, and ever has the Devil been to his Lord ungrateful.

 

28- (O My Prophet!) And if you [must] turn away from the needy awaiting mercy (a provision) from your Lord which you expect, then speak to them a gentle word.

 

29- (O believers!) And do not make your hand [as] chained to your neck (do not be stingy), nor extend it completely (do not be wasteful), lest you become blamed and insolvent.

 

30- Indeed, your Lord extends provision for whom He wills and restricts it. Indeed, He is ever, of His servants, Acquainted and Seeing.

 

Commentary

 

(26) The Third Command: "Give to the relative his right, and [also] the poor and the traveler." "Give to the close relative his right." The prescribed right for close relatives is to provide for their maintenance (nafaqah) if they are "mahram" (within the prohibited degrees of marriage). "And to the poor and the traveler." These also have rights. Their prescribed rights consist of zakat, and during times of hardship and distress, helping and looking after them. (1) (S. HAWWA, 8/179)

 

(27) The Fourth Command: "And do not spend wastefully." Ibn Mas'ud said: "Waste (israf) is spending where it is not rightful." Ibn Abbas said the same. Mujahid says: "If a person spends all of his wealth in the cause of Truth, he has not been wasteful. But if he spends even a handful where it is not rightful, then he becomes a spendthrift." Qatada says: "Spendthriftiness is spending in disobedience to Allah, in unrightful ways, and in ways of corruption." (1) (S. HAWWA, 8/194)

 

(28) The Fifth Command: "...And if you must turn away from them, then speak to them a gentle word." The commands mentioned above (3rd, 4th, 5th) emphasize that one must do their best to give the rights of relatives, neighbors, and the needy, rather than keeping earnings and wealth only for oneself. Such behaviors will help the spirit of unity, love, and justice to emerge in Islamic social life. (1) (MAWDUDI, 3/95) That is, if you have to turn away from relatives and those we have commanded you to give to because you do not have anything to give when they ask, "then speak to them a gentle word." Make beautiful promises with soft and kind words. (1) (S. HAWWA, 8/179)

 

(29) The Sixth Command: "And do not make your hand [as] chained to your neck (do not be stingy), nor extend it completely (do not be wasteful)." The sixth command is to avoid both stinginess and wastefulness. Both stinginess and extravagance are extremes; therefore, they are haram. The middle ground between the two is generosity (jud/karam). (1) (QUR’AN WAY, 3/479) The Qur'an asks people to follow a middle path and act in a balanced manner. It forbids spending money on things that are not real needs—namely, for show, luxury, and sinful acts. (..) These commands are intended to protect the Islamic society (to be established in Medina) from wastefulness through moral education, social pressure, and legal limitations. (1) (MAWDUDI, 3/96)

 

Hadith: Some of the Muslims in Medina asked for something from the Messenger of Allah (pbuh). He gave it to them. Then they asked again. Our Master continued to give until everything in his hand was exhausted. When he had nothing left to give, he addressed them as follows: "If I had something with me, I would not withhold it from you; I would give it. Whoever refrains from begging and acts with chastity, Allah will increase his chastity. Whoever wishes to be content, Allah will save him from being dependent on others. And whoever strives to be patient, Allah will grant him patience. No one has been given a favor better and greater than patience." (From Bukhari, Zakat 50; Muslim, Zakat 124; 1) (O. CELIK, 3/133)

 

Hadith: The Messenger of Allah (pbuh) determined the measure of giving as follows: "O son of Adam! It is better for you to give your wealth that is beyond your needs to people, and it is bad for you not to give it. You will not be blamed for holding on to what is sufficient for your needs. Start your kindness with those whose livelihood you have undertaken. The giving hand is superior to the receiving hand." (From Muslim, Zakat 197; 1) (O. CELIK, 3/133)

 

(30) "Indeed, your Lord extends provision for whom He wills and restricts it." Allah gives little (provision) to some and much (provision) to others according to His wisdom. But giving much is not absolute good, nor is giving little absolute evil. Just as there are those who lose many things—their faith, their lives—for the sake of wealth, there are also those who are saved from many losses and attain spiritual gains because of poverty. There is no expression in the verses that would mean "ask for poverty from Allah." (1) (QUR’AN WAY, 3/479)

 

Allah gives provision without measure to whom He wills (2/212). Just as Allah giving a person abundant provision does not show that he is valuable in the sight of Allah, giving little provision to someone does not mean he is unloved in the sight of Allah. If wealth is not used in accordance with the pleasure of Allah, it holds no value in His sight. Furthermore, there are many reasons and wisdoms behind Allah giving little provision to some and much to others. For instance, in verse 32 of Surah az-Zukhruf, one of these wisdoms is expressed as follows: "It is We who have apportioned among them their livelihood in the life of this world and have raised some of them above others in degrees [of rank] that they may take one another in service." (1) (I. KARAGOZ 4/238-239)

 

17/31-34 THE GIVEN PROMISE REQUIRES RESPONSIBILITY

 

Translation

 

31- (O believers!) Do not kill your children for fear of poverty (do not destroy them by various methods). We provide for them and for you. Indeed, killing them is a great sin. [cf. 81/8-9]

 

32- (O believers!) Do not approach adultery (zina). For it is an indecency / a shameful, ugly deed and a very evil way (leading to Hell).

 

33- (O believers!) Do not kill the soul which Allah has forbidden, except for a just / legal (reason). Whoever is killed unjustly, We have given his heir (the deceased's successor) the authority (to claim the right of retaliation). But let him not exceed limits in (the act of) killing (by demanding more than his right). For he has (already) been supported.

 

34- (O believers!) Do not approach the property of an orphan, except in the way that is best (such as developing that property), until he reaches the age of maturity. And fulfill the promise. Indeed, the promise is a matter of responsibility. [cf. 4/2-6; 6/152]

 

Commentary

 

(31) The Seventh Command: "Do not kill your children for fear of poverty." Today, for various reasons, children are killed in the mother's womb before they even come into the world. Abortion is one of them. Allah the Almighty has declared that He is the provider for everyone. He has forbidden the killing of children out of fear of poverty, declaring it a very great sin and making it haram. (1) (O. CELIK, 3/134)

 

(32) The Eighth Command: "Do not approach adultery (zina)." Zina is the consensual sexual relationship between a man and a woman who have reached the age of reason and maturity without a valid marriage contract (4/24) between them. (1) (H. T. FEYIZLI, 1/284)

 

Zina kills the society in which it becomes widespread. Lineages are lost, bloodlines are mixed, and trust regarding honor and children is forfeited. Social collapse begins, and all bonds are severed. Zina, in another sense, is death for society; it leads people to satisfy their carnal desires easily through illegitimate ways and turns marriage into a seemingly unnecessary, absurd life. It results in perceiving the family as an unnecessary burden. However, the family is the most beautiful nest for the new generation; their healthy structure and education cannot be imagined without a family. (1) (S. KUTUB, 7/34, 35)

 

The command "Do not approach adultery" forbids all kinds of intentions, words, deeds, and behaviors that carry the danger of leading to zina. To prevent zina in society, Islam has prescribed punishments for zina and the slander of zina, made regulations regarding veiling, forbidden obscene publications and vice, and made intoxicating drinks haram. It has banned music, plays, advertisements, and pictures that encourage zina. (1) (O. CELIK, 3/134, 135)

 

 Islam cuts off the paths that lead to zina, thus preventing one from falling into it. Except for necessary conditions, it does not favor a mixed life of men and women. It prevents a man and a woman from being alone together (khalwah). It forbids women from displaying themselves with ornaments. It encourages those who are able to marry and advises those who cannot to fast. It does not look favorably upon difficult conditions, such as high dowries (mahr), that hinder marriage. It removes the concern that children will lead to poverty. It encourages helping those who want to marry to protect their honor. If, despite all this, the crime of zina occurs, it applies the most severe punishment. (1) (S. KUTUB, 7/35) Hadith: "The adulterer is not a believer at the moment he commits adultery." (Muslim, Iman 100; 1) (I. KARAGOZ 4/241)

 

(33) The Ninth Command: "Do not kill the soul which Allah has forbidden except for a just (legal) reason." This prohibition includes not only others' lives but also one's own life; therefore, suicide is as great a sin as murder. (1) (MAWDUDI, 3/98)

 

"Indeed, We have granted his heir a right." That is, We have given him a right against the murderer. He is free: if he wishes, he kills him by way of retaliation (qisas); if he wishes, he forgives him in exchange for blood money (diyat); if he wishes, he forgives him without any compensation. (1) (S. HAWWA, 8/182)

 

 "But let him not exceed limits in killing." The heir of the murderer should not commit "muthla" (mutilation) on the murderer, nor should he exceed the limit by applying qisas to someone who is not the murderer (such as a close relative). (1) (S. HAWWA, 8/182)

 

In an Islamic state, "killing a person rightfully" is limited to these five situations: (a) Intentional murder, (b) Opposing the true religion during war, (c) Attempting to overthrow the Islamic state, (d) Committing adultery while married (whether male or female), (e) Apostasy (irtidat). (1) (O. CELIK, 3/136)

 

Hadith: "The honor, property, and life of every Muslim are forbidden to another Muslim." (Muslim, Birr 32; Tirmidhi, Birr 18; 1) (I. KARAGOZ 4/242) Hadith: "The greatest of major sins are associating partners with Allah, killing a person, rebelling against parents, and speaking falsehood." (Bukhari, Diyat 1; 1) (I. KARAGOZ 4/242)

 

"Whoever is killed unjustly, We have given his heir authority." Retaliation (qisas) is the execution of a person who intentionally kills someone, if they are tried and found guilty. The decree of qisas expresses both that taking a life is a crime and that the burden of this crime is heavy (2/178, 179). For the punishment of qisas to be applied, the person must be killed unjustly. In the verse, this is expressed as "one who is killed as an oppressed one (mazlum)." (1) (I. KARAGOZ 4/243)

 

"Exceeding the limit in killing" can be understood as: (a) Not settling for killing but torturing and cutting off limbs, (b) Killing someone other than the murderer, such as his father, son, or a relative, (c) Killing a relative along with the murderer. (..) Almighty Allah forbade acting in this manner. (..) The "waste" (israf) mentioned in the verse refers to exceeding limits, violating the rules regarding killing, attempting to give more punishment than deserved, pursuing blood feuds, and similar behaviors. All of these are forbidden in the verse with a decisive style. (1) (I. KARAGOZ 4/244)

 

(34) The Tenth Command: "Do not approach the property of an orphan—except in the way that is best—until he reaches maturity." The punishment for consuming the property of orphans is Hell (4/10). (1) (O. CELIK, 3/136)

 

Approaching it in the best way is the exception; this means protecting that property and implementing practices that will ensure the property generates income. (1) (S. HAWWA, 8/183)

 

It is forbidden (haram) to take advantage of the weakness of orphans and violate their property and possessions (4/2). "Indeed, those who consume the property of orphans unjustly are only consuming fire into their bellies. They will enter a blazing fire." (4/10). (..) Our Prophet (pbuh) prayed: "O Allah, I strictly forbid everyone from violating the rights of the two weak ones: the orphan and the woman" (Ibn Majah) and reported that consuming an orphan's property unjustly is one of the seven destructive sins to be avoided. (Muslim). The guardian is obliged to approach the orphan's property in the best way until the orphan reaches maturity. The guardian cannot lend the orphan's property to others, use it for his own interests, cause it loss, or waste it. If he is rich, he cannot spend from the orphan's property for himself; if he is poor, he may take as much as his labor deserves. The guardian must hand over the property when the orphan reaches maturity. (4/6; 1) (I. KARAGOZ 4/245)

 

The Eleventh Command: "And fulfill the promise." Fulfill your promises to Allah by obeying and protecting His commands and prohibitions; to people by standing by the words you have given them; and fulfill your contracts by remaining faithful to the agreements you make in mutual relations. For a person is responsible for all agreements and promises. (1) (S. HAWWA, 8/183)

 

 The concept of "promise/covenant" (ahd) is used in the Qur'an to express both people giving words to each other and servants giving words to Allah. Therefore, keeping the word given to both Allah and His servants and complying with made contracts is obligatory (fard), while the opposite behavior—breach of promise—is haram and a major sin. Among the characteristics of the God-fearing (muttaqin) for whom Paradise is prepared in verse 177 of Surah al-Baqarah, "those who fulfill their contract when they make a contract" are mentioned. (1) (I. KARAGOZ 4/245)

 

17/35-39 THE WISDOM REVEALED BY OUR LORD

 

Translation

 

35- (O believers!) Give full measure when you measure, and weigh with an even (and accurate) balance. That is better and more beautiful in the end. [cf. 83/1-5]

 

36- (O believer!) Do not follow that of which you have no knowledge! Indeed, the hearing, the sight, and the heart—about all those [one] will be questioned. [cf. 49/12]

 

37- (O man!) Do not walk upon the earth exultantly! For you will never tear the earth apart (nor) can you reach the mountains in height.

 

38- All of these prohibitions are, in the sight of your Lord, detestable (behaviors).

 

39- (O My Prophet!) That is from what your Lord has revealed to you of wisdom. And do not set up with Allah another deity (by binding yourself to it instead of Allah); otherwise, you will be cast into Hell, blamed and rejected. [cf. 1/4; 9/31; 23/117]

 

Commentary

 

(35) The Twelfth Command: "Give full measure when you measure, and weigh with an even (and accurate) balance." The verse expresses that the measurements and weights of products and goods bought and sold must be full, complete, without fraud, and in accordance with justice. The commands in the verse are binding for everyone engaged in trade. (1) (I. KARAGOZ 4/247)

 

Almighty Allah, in the verse "Give full measure with justice and do not cause loss in the balance" (55/9), emphasizes through both a command and a prohibition that measurement and weighing must be done fully. He demands that the rights of others (kul hakkı) be respected, that unbalanced scales not be used, and that weighing be done uprightly with fairness and justice without deficiency. (1) (I. KARAGOZ 4/247)

 

This command addresses both individuals and makes it one of the duties of the Islamic State to inspect whether measurement and weighing are being followed in the marketplaces. (1) (MAWDUDI, 3/101)

 

Hadith: "If someone abandons a forbidden act solely out of fear of Allah even though they have the power to commit it, Almighty Allah will surely give them something better in its place in this world, before the Hereafter." (1) (S. HAWWA, 8/197)

 

(36) The Thirteenth Command: "Do not follow that of which you have no knowledge." This noble verse forbids a person from speaking on a subject they do not know, making judgments, acting ignorantly, talking about people they do not know, giving false witness, slandering, and speaking or acting in a way that harms individuals based on guesswork without possessing knowledge. (1) (O. CELIK, 3/137)

 

The verse forbids speaking about a subject without knowledge, acting ignorantly, speaking recklessly about unknown persons, specifically giving false witness, slandering, and in short, speaking and acting based on guesswork in a way that causes material or spiritual harm to anyone. (1) (QUR’AN WAY, 3/482)

 

The verse expresses that these sources of information (hearing, sight, heart) must be used correctly and that one is responsible for them. Undoubtedly, this prohibition relates to human relations; making estimations and expressing opinions or performing ijtihad in scientific and intellectual matters according to the rules is legitimate and even necessary. Indeed, the Prophet (pbuh) approved of acting according to personal opinion in the absence of evidence in the Book and Sunnah. (From Shawkani; 1) (QUR’AN WAY, 3/482)

 

Almighty Allah forbids speaking without knowledge, that is, based on "zann" (conjecture/suspicion) consisting of delusion and imagination. Indeed, Almighty Allah has said: "Avoid much suspicion. Indeed, some suspicion is sin" (Hujurat, 49/12). (1) (S. HAWWA, 8/197, 198)

 

"Indeed, the hearing, the sight, and the heart—about all those [one] will be questioned." Just as Allah the Almighty will ask the person on the Day of Account how they used these organs, these organs themselves will also be questioned regarding what they did in the world. (Yasin, 36/65, Fussilat, 41/20). (1) (O. CELIK, 3/137)

 

Telling others a heard news as if it were true without investigating it brings a burden upon the person. It is necessary to investigate whether a heard news is true or not (49/6) and to speak only if it will be beneficial after learning the truth. (1) (I. KARAGOZ 4/248)

 

(37) The Fourteenth Command: "Do not walk upon the earth exultantly." The verse forbids walking with arrogance, as the proud do, and wandering around while showing off greatness to people. (1) (O. CELIK, 3/138)

 

Hadith: To emphasize how evil a trait pride (kibir) is, the Messenger of Allah (pbuh) stated: "He who has a grain's weight of pride in his heart will not enter Paradise." (From Muslim, Iman 147). (1) (QUR’AN WAY, 3/482)

 

In the Islamic moral tradition, humility (tawadu) is considered a prophetic attribute. In Surah al-Furqan (25/63), while mentioning the main characteristics of Allah's good servants, the virtue of humility is placed first. (1) (QUR’AN WAY, 3/482)

 

17/40-44 THERE IS NOTHING THAT DOES NOT GLORIFY HIM

 

Translation

 

40- (O pagans!) Has your Lord then chosen sons for you and taken for Himself daughters from among the angels? Indeed, you are uttering a most monstrous word. [cf. 16/57; 19/88-95; 43/15-18; 53/21-22]

 

41- And We have certainly explained (these truths) in this Qur’an in various ways so that they might take heed. But (these explanations) only increase them in aversion.

 

42- (O My Prophet!) Say: "If there were with Him [other] deities, as they say, then they would have surely sought a way to the Owner of the Throne (to challenge or approach Him)."

 

43- Exalted is He and high above what they say by great sublimity.

 

44- The seven heavens and the earth and whatever is in them glorify Him. There is nothing that does not glorify Him with His praise, but you do not understand their glorification. Indeed, He is ever Forbearing (He does not hasten to punish) and All-Forgiving. [cf. 22/18]

 

Commentary

 

(41) "And We have certainly explained (these truths) in this Qur’an in various ways so that they might take heed." The word "..sarrafnâ" means We have explained and made clear. Almighty Allah has provided all the necessary information for humanity in the Qur'an; He has explained the commands, prohibitions, halal and haram, the principles of faith, morality, and worship, and has given good tidings and warnings. He has declared everything that is required. (16/89; 1) (I. KARAGOZ 4/254)

 

In this Qur'an, We have repeated the meanings over and over again. Each repetition was done with a different style and presented in a different way. Each style has a different tone, harmony, arrangement, and examples, such that it is impossible for human power to achieve such a thing, and We did this so that people might take heed. (1) (S. HAWWA, 8/204, 205)

 

(42) "Say: 'If there were with Him other deities, as they say, then they would have surely sought a way to the Owner of the Throne.'" It is not possible for there to be two or more deities along with Allah the Almighty. If, hypothetically, such a thing existed, the following possibilities would come into play: (a) If they were independent deities, they would disagree with each other in the management of the infinite universe, and there would be no order, harmony, or balance in the functioning of the universe. (b) If one of them was the supreme deity and the others were his servants to whom he gave some authorities, they would not remain as servants obeying the supreme deity; they would strive to become the supreme themselves. (1) (O. CELIK, 3/141; MAWDUDI, 3/103)

 

Indeed, figures like Pharaoh and Nimrod, who tried to become god-like based on their own authority by putting their own principles and commands into effect against Allah's commands, remained helpless against Allah, the Owner of the Throne, and died. (1) (H. T. FEYIZLI, 1/285)

 

(44) "The seven heavens and the earth and whatever is in them glorify Him." Glorifying (tasbih) Allah can occur both through speech (qawl) and through state (hal). Just as these two types of glorification apply to angels, jinn, and humans, by the indication of this verse, they also apply to the heavens, the earth, and other beings within them that we might consider irrational or inanimate. (1) (O. CELIK, 3/142)

 

Almighty Allah states that the seven heavens and the earth sanctify Him. All the creatures within them likewise declare His perfection, venerate Him, proclaim His greatness (takbir), and bear witness to the oneness of Allah. (1) (S. HAWWA, 8/206)

 

"There is nothing that does not glorify Him with His praise." There is nothing among creation that does not glorify Allah with praise. That is, it says "Subhanallahi ve bi hamdihi" (Glory be to Allah and praise is due to Him) either with its tongue or with its state. The preferred view on this matter is that objects glorify Allah with a "literal tongue" (lisan-ı kal). (1) (S. HAWWA, 8/206)

 

Hadith: Abdullah b. Mas'ud (ra) says: "We reached such a state with the Messenger of Allah (pbuh) that we could hear the glorification of the morsels of food as they passed through our throats." (From Bukhari, Manaqib 25; 1) (O. CELIK, 3/142)

 

Hadith: The Messenger of Allah (pbuh) said: "I know a stone in Mecca. It used to give me greetings before I was sent as a prophet. I still recognize that stone even now." (From Muslim, Fadail 2; 1) (O. CELIK, 3/143)

 

Hadith: The Messenger of Allah (pbuh) forbade the killing of frogs and said: "The sounds it makes are tasbih (glorification)." (From Nasai; 1) (S. HAWWA, 8/224)

 

"But you do not understand their glorification." Because they glorify in languages different from your own. This command is a general expression covering animals, humans, and plants. (1) (S. HAWWA, 8/206)

 

In summary, everything in the universe, from the atom to the sphere, from the galaxies to the electron spinning around the hydrogen nucleus at a speed of two thousand km per second, operates within Allah's absolute order, glorifies Him, and bears witness to His existence, oneness, power, and wisdom. (1) (QUR’AN WAY, 3/486)

 

17/45-48 CLOSED HEARTS DEAF EARS

 

Translation

 

45- (O My Prophet!) When you recite the Qur’an, We put between you and those who do not believe in the Hereafter a hidden barrier.

 

46- (And) We have placed veils over their hearts (due to their evil intentions) preventing them from understanding it, and in their ears a heaviness. (O My Prophet!) When you mention your Lord alone in the Qur’an, they turn their backs in aversion. [cf. 39/45]

 

47- (O My Prophet!) We know best for what purpose they listen when they listen to you (reciting the Qur’an), and when they confer in private, and when the wrongdoers say, “You are only following a man who is bewitched.”

 

48- (O My Prophet!) See how they strike comparisons for you (calling you a sorcerer, a soothsayer, a poet, or insane), and so they have strayed. Now they cannot find a (right) way.

 

Commentary

 

(45) "When you recite the Qur’an, We put between you and those who do not believe in the Hereafter a hidden barrier." The Noble Qur’an builds its call upon the foundation of belief in the Hereafter. In this respect, only those who believe in the Hereafter believe in the Qur’an, listen to its verses, and respond to its call (En'am, 6/92). As for those who do not believe in the Hereafter, the hearts of such people harden; residues, veils, and covers form over them, and their ears become deaf to religious truths. Such people never value the call of the Qur’an, they do not understand it, and they only chase after the worldly pleasures they see with their eyes and hold with their hands. In reality, this is their own choice (Fussilet, 41/5). (1) (O. CELIK, 3/144)

 

(47) "...We know best when they say, 'You are only following a man who is bewitched.'" However, as stated here, from time to time they would hide somewhere and listen to the verses, trying to catch a deficiency in them while whispering among themselves with mocking and denying expressions. This verse refers to such conversations; it specifically addresses the slander of being "bewitched" that they frequently directed at the Prophet. (1) (QUR’AN WAY, 3/489)

 

According to the account of Ibn Ishaq, pagan leaders like Abu Jahl, Abu Sufyan, and Ahnaf b. Shariq would go secretly to the place where the Messenger of Allah was on certain nights, unaware of each other, to listen to him reciting the Qur’an. When they happened to run into each other on the way back, they would blame one another. (1) (QUR’AN WAY, 3/489, 490)

 

Although the Meccan pagans called him "Muhammad the Trustworthy" before his prophethood, after he announced his prophethood, they began calling him a "liar and sorcerer" (38/4), a "poet and madman" (37/36). This point is indica<