CHAPTER 22: AL-HAJJ (THE PILGRIMAGE)

 

It was revealed during the Medina period. It consists of 78 verses. According to one view, verses 52-55 were revealed between Mecca and Medina. It takes its name from the same word in the 27th verse. (H. T. FEYIZLI, 1/331)

 

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

 

22/1-4 THE EARTHQUAKE OF THE HOUR

 

Translation

 

1- O people! Live in accordance with the commands and prohibitions of your Lord. Indeed, the convulsion of the Hour (of Resurrection) is a very great (terrifying) thing.

 

2- (O My Prophet!) On the day you see it, every nursing mother will forget and abandon what she was nursing, and every pregnant woman will drop her load. You will see people (as if they were) intoxicated, though they are not intoxicated. But the punishment of Allah will be very severe.

 

3- And among people is he who disputes about Allah without knowledge and follows every rebellious devil.

 

4- About him (the devil) it has been written: "Whoever takes him as a friend, he will surely mislead him and lead him to the punishment of the Flaming Fire."

 

Commentary

 

(1) "O people! Fear your Lord. For the convulsion of the Hour is a great thing." Indeed, the Hour of Resurrection is a momentous affair. It is a formidable event, terrifying news, a horrific incident, and an occurrence that leaves one in utter amazement. S. HAWWA, 9/265.

 

Ibn Kathir says: "Other scholars have said: This is the terror, fear, convulsion, and chaos that will occur on the day of rising to the Place of Gathering (Arasat) after rising from the graves. Ibn Jarir also preferred this view. Those who accept this view show certain hadiths as evidence." S. HAWWA, 9/267.

 

The word "Hour" means the Day of Resurrection. This violent convulsion will take place near the time of the Day of Resurrection, after the sun rises from the west. Upon the question of Abu Hurairah (ra), the Prophet informed that Israfil (as) would blow the Trumpet (Sur) three times: the "blast of terror," the "blast of fainting (death)," and the "blast of resurrection." The event mentioned in the verse above must be the first blast. H. DONDUREN, 2/533.

 

According to Abdullah b. Abbas, Sha’bi, al-Hasan al-Basri, Ata b. Abi Rabah, Suddi, and Ibn Jurayj, the earthquake mentioned in the relevant verse will take place in the world before the Resurrection. M. DEMIRCI, 2/331.

 

(2) "On the day you see it (the convulsion or the Resurrection), every nursing mother will forget what she was nursing." Due to the terror of what they see, people will be unable to pay attention even to their most beloved ones. Yet, a mother is the most compassionate among people, and this is her infant whom she is nursing. Even while nursing, she will suddenly forget it out of terror. The Almighty Allah's use of the term "nursing" (emzikli) indicates that if she were currently breastfeeding her child when this terrifying event occurs, she would pull her breast away from the infant's mouth due to the horrors she witnesses. S. HAWWA, 9/265.

 

It is also possible to interpret the command of Allah the Almighty, "Every nursing mother will forget what she was nursing; every pregnant woman will drop her load," according to its literal appearance. This is because there are women who die while pregnant, just as there are women who die while nursing their children. And all of them will be resurrected in the state they were in when they died. S. HAWWA, 9/270.

 

Hadith: "I see what you do not see. The heaven has creaked, and it has a right to creak. For there is not a space of four fingers where an angel is not placing his forehead on the ground prostrating to Allah. By Allah, if you knew what I know, you would laugh little and weep much. You would not take pleasure with your wives in your beds. You would head out to the paths crying out to Allah for help." (Tirmidhi, Zuhd 9). O. CELIK, 3/405.

 

(3) "Among the people is he who disputes about Allah without knowledge." (This verse) was revealed concerning Nadr b. Harith. He used to say that Allah could not resurrect a person who had died and turned into dust, and that the Qur'an was a fabricated book. H. DONDUREN, 2/533.

 

(4) "About him (the devil) the following decree has been written: He misleads whoever takes him as a protector (wali)." Although the devil is given the opportunity to mislead people from the right path, the responsibility belongs to those who follow him, because they use their will in that direction, set aside divine warnings, and take the devil as a friend. QUR’AN WAY, 3/712.

 

22/5-7 TO SHOW OUR POWER

 

Translation

 

5- O people! If you are in doubt about being resurrected after death, (remember your first creation). Know for certain that We created you (first) from dust, then (as humans) from a drop of fluid (fertilized egg / zygote), then from a clinging clot (alakah), then from a lump of flesh (mudgah), some formed and some unformed, that We may make clear to you (what you are and Our power). And We settle in the wombs whom We will for an appointed term, then We bring you out as a child. Then (We grow you) so that you may reach your maturity. And among you is he who is taken (early) in death, and among you is he who is sent back to the most abject age (erzel-i ömür) so that he knows nothing after having known some things. And you see the earth barren; but when We send down water upon it, it stirs and swells and puts forth every lovely pair of plants.

 

6- This is because Allah is the Truth. (And everything happens by His will.) No doubt, He gives life to the dead, and He is Powerful over all things.

 

7- And indeed, the Hour (of Resurrection) is coming; there is no doubt about it. Surely, Allah will resurrect those who are in the graves.

 

Commentary

 

(5) "(O people!) If you are in doubt about resurrection after death..." In the first sentence of the verse, Allah the Almighty reminds those who do not believe in the afterlife and the resurrection of the dead about the creation of humans and the revival of the earth with falling rains. Just as Allah creates humans when they were nothing and revives the earth with warming air and falling rains in the spring after it dries in the autumn, He will likewise resurrect people after their deaths. One should not doubt this in the slightest. Is the Almighty Allah, who created a being for the first time, not capable of creating that being again? Certainly, He is. I. KARAGOZ 4/641.

 

"We created you from dust." Man was created from dust twice: the first was the day Adam (as) was created; the second is when he becomes a nutfah (drop) and a small ovum, he is created from dust. This is because these are created from food, and food is composed of soil, water, and air. "Then (2) from a nutfah," from the essence of semen; "then (3) from a clinging clot (alakah)," which is the second stage of the nutfah after its evolution; "then (4) from a lump of flesh, partly formed and partly unformed," which is the third evolution/development stage of the fetus. The general meaning is this: If you doubt being resurrected after death, pay attention to the beginning of your creation! This will remove your doubt. The One who is capable of creating you as you first saw is also capable of resurrecting you. S. HAWWA, 9/272.

 

"Erzel-i ömür" (the most abject age): Ibn Kathir says regarding the commentary of the worst time of life (erzel-i ömür): It consists of various deficiencies such as the state of old age and senility, weakness of strength, mind, and understanding, senile dementia, and weakness of thought. S. HAWWA, 9/272.

 

Hadith: "The creation of any one of you is gathered in his mother's womb for forty days and forty nights; then he becomes a lump of flesh for a similar period; then Allah sends the angel to him and he is commanded with four words: his provision, his deeds, his term (death), and whether he is happy or wretched is written; then the soul is breathed into him." (Bukhari and Muslim, from Ibn Mas’ud). S. HAWWA, 9/275.

 

The distance between simple, inanimate soil elements and the semen consisting of living sperm cells is enormous. A great secret lies in the stages of this transformation: the secret of life... People still know nothing significant about this secret that has lasted for billions of years. They know nothing satisfying about these countless transformations from simple elements to living cells that occur every moment. They can do nothing but observe and confirm all that is happening. No matter how eager man is in this regard, he cannot discover the secret of the creation and emergence of life; he faced an impossibility every time. ... Besides this, there is the secret of human semen turning into a clot of blood, the clot into a lump of flesh, and the lump of flesh into a human! ... What is semen? It is the fluid of the man. In one drop of this fluid, there are thousands of sperm. One among them fertilizes the female egg found in the fluid in the womb. it integrates with it and stays attached to the wall of the womb. ... In this egg fertilized by the sperm... in this tiny dot clinging to the wall of the womb with the help of the Power capable of everything, the power that placed it there with His own will... yes, in this tiny dot, all the characteristics of the future human—physical features, height, weight, ugliness or beauty, illness or health—are present one by one. In this little dot also lie the neural, mental, and spiritual characteristics of the human, such as tendencies, passions, characters, orientations, obsessions, and talents. S. KUTUB, 7/324, 325.

 

In summary, we can say: After the female egg cell is fertilized by the male sperm cell, it is now a living being and reaches and attaches to the uterine wall as a cluster of cells within 11 days. After this attachment (zona pellucida), it hangs like a "mulberry" and begins to feed on blood by being buried. This is the alakah (embryo) stage of the cell. Until the (4) mudgah (fetus) stage, this embryo takes the form of a piece of meat, and the locations of the organs become evident with the emerging somites. At the end of the eighth week, the external appearance of the fetus takes a human shape. Now, the rapidly developing fetus (23/13-14) continues to grow with its bones, muscles, and skin formed. Finally, it results in birth. Provided that it is born alive, the rights and laws of the child begin while still in the fetal stage. As long as the fetus is alive, the right of inheritance continues. If a fetus whose creation is complete is miscarried, its blood money (diyah) is paid. H. T. FEYIZLI, 1/331.

 

O man, "you see the earth parched." ... Accordingly, since the globe was once a mass of burning fire, the soil that extinguished over time essentially consists of the solidification and sedimentation of the ash of a fire that burned and went out; this is the absolute opposite of life. "Yet, when We send down water upon it, that burnt soil stirs," meaning its atoms and elements manifest a power of revival and stir with a convulsion, which is the clearest sign of vitality, "and it swells and puts forth plants of every lovely pair." ELMALILI, 5/474.

 

22/8-13 ALLAH IS NEVER UNJUST TO HIS SERVANTS

 

Translation

 

8- And among people is he who disputes about Allah without knowledge or guidance or an enlightening Book,

 

9- Bending his side (in pride) to lead others astray from the way of Allah! For him in this world is disgrace, and on the Day of Resurrection We will make him taste the punishment of the Burning Fire.

 

10- (On the Day of Resurrection it will be said to the disbelievers:) "This is because of what your own hands have sent forth (of sins). And indeed, Allah is never unjust to His servants."

 

11- And among people is he who worships Allah (without believing in the whole of religion) only on an edge and in doubt. If good befalls him, he is content therewith; but if a trial (such as illness or poverty) befalls him, he turns on his face (starts complaining about Allah and even turns away from religion). He has lost both this world and the hereafter. That is the manifest loss.

 

12- The polytheist calls upon instead of Allah that which neither harms him nor benefits him. That is the extreme straying (away from the truth).

 

13- He calls upon that whose harm is closer than its benefit. What a wretched supporter and what a wretched friend!

 

Commentary

 

(8) "And among people is he who disputes about Allah without knowledge or guidance or an enlightening Book." In this verse, three sources of knowledge are pointed out: (a) Reasoning, (b) Experiment and experience, (c) Revelation (the Book). H. DONDUREN, 2/534.

 

"Bending his side (in pride) to lead others astray from the way of Allah." This group of verses shows us that arrogance is a cause of straying. It is not possible for someone who has an atom's weight of arrogance in their heart to reach the truth of Islam. Therefore, a Muslim should try to save themselves from arrogance by measuring their soul against this standard set by the Messenger of Allah (pbuh). Hadith: The Messenger of Allah (pbuh) said: "Arrogance is to despise people and to reject the truth." S. HAWWA, 9/277.

 

(10) "This is because of what your hands have sent forth." The reason for suffering punishment, whether in this world or the hereafter, is that the person is a disbeliever, acts arrogantly, and denies the truth. "And indeed, Allah is never unjust to His servants." He never holds anyone responsible without a sin. He does not hold anyone responsible for the sin of another. S. HAWWA, 9/276.

 

Hadith al-Qudsi: "Allah the Almighty says: 'I have forbidden injustice for Myself, and I have made it forbidden among My servants. So do not treat one another unjustly.'" (Muslim, from Tirmidhi). I. H. BURSEVI, 13/27.

 

(11) "Among people is he who worships Allah as if he were on an edge." He stays on the fringes of the religion; he does not place himself right in the center. This is an example of them being in a state of restlessness and indecision regarding their religion, and not having peace and tranquility in this matter. S. HAWWA, 9/278.

 

"If good befalls him, he is content with it; but if a trial befalls him, he turns on his face." Someone who was not from the people of Medina would come to Medina and become a Muslim. If his wife gave birth to a male child and his horse gave birth to a fine foal, he would say about Islam: "This has been a true and beautiful religion." If his wife did not give birth and his mare did not foal, he would say: "What a wretched religion this is." (Bukhari). O. CELIK, 3/412.

 

Those who have doubts about Islam (49/15), who accept part of Islam and reject another part (2/85, 4/151), or who do not confirm with their hearts what they say with their tongues (5/41, 61; 3/119) have not truly believed. Deeds without faith are not accepted (5/5). Just as there is no conditional faith or conditional worship, there can be no faith or worship with doubt. Likewise, faith does not exist by accepting some religious rulings and rejecting others. A person who rejects even one prohibition, one ruling, or one verse of the religion—or even simply dislikes it—has not truly believed. I. KARAGOZ 4/649.

 

22/14-17 ALLAH IS THE ALL-KNOWING OF EVERYTHING

 

Translation

 

14- Indeed, Allah will admit those who believe and do righteous deeds into gardens beneath which rivers flow. Surely, Allah does what He intends.

 

15- Whoever thinks that Allah will never help him (the Prophet) in this world and the hereafter (and is enraged by seeing this help, let him resort to every means), let him stretch out a rope (an instrument / means) to the heaven and then let him try to cut off (His revelation and help). Then let him see if his plan will remove that which enrages him.

 

16- Thus have We sent it (the Qur'an) down as clear verses. Indeed, Allah guides whom He wills (according to the intentions and deeds of His servants) to the right path.

 

17- Indeed, those who believe, and those who are Jews, the Sabians, the Christians, the Magians, and those who associate partners (with Allah)—Allah will surely judge between them on the Day of Resurrection. Indeed, Allah is Witness over all things.

 

Commentary

 

(15) "Whoever thinks that Allah will not help His Prophet in this world and the hereafter..." This verse was revealed concerning some people from the tribes of Ghatafan and Bani Asad. When the Prophet (pbuh) invited these tribes to Islam, they said, "We have a treaty with the Jews; we do not think Allah will help Muhammad. If we become Muslims, our relations with the Jews will deteriorate and the Jews will not help us, therefore we will not become Muslims." Thereupon, this verse was revealed. I. KARAGOZ 4/653.

 

(16) "Indeed, Allah guides whom He wills to the right path." The example of the revelation of the Holy Qur'an is as follows: Allah has sent down the entire Holy Qur'an as clear and distinct verses. The wisdom in this is to lead those whom Almighty Allah knows will believe to guidance. S. HAWWA, 9/283.

 

(17) "Indeed, Allah will give His final judgment on the Day of Resurrection between those who believe, the Jews, the Sabians, the Christians, the Magians, and the pagans." It is observed that six religions are mentioned in this verse, yet only the first one is presented as being the possessors of faith (iman). This means that the remaining five are people of disbelief (kufr). Furthermore, among these five, shirk (paganism) is explicitly stated only for the last one. ELMALILI, 5/478.

 

(The Sabians) A community that basically believed in the Psalms (Zabur) but in time worshipped the stars. According to Qatada, they worship angels. According to Mujahid, they are a community between the Jews and the Magians. H. DONDUREN, 2/534.

 

21/18 THOSE IN THE HEAVENS AND THE EARTH PROSTRATE TO ALLAH

 

Translation

 

18- Do you not see that whoever is in the heavens and whoever is on the earth, and the sun, the moon, the stars, the mountains, the trees, the animals, and many of the people, undoubtedly prostrate to Allah? And many (of the people) are those upon whom the punishment has become due. And whomsoever Allah abases, there is none to elevate him. Indeed, Allah does what He wills. (Verse of Prostration)

 

Commentary

 

(18) "Do you not see that whoever is in the heavens and the earth; (whoever and whatever is above and below, angels, souls, everything animate and inanimate..." ELMALILI, 5/479) "...the sun, the moon, the stars, the mountains, the trees, the animals, and many of the people prostrate to Allah." That is, as for humans, not all of them, nor even most, but a portion of them—though not necessarily more than the opposing side, still forming a significant total—prostrate. Although all humans also inevitably submit to the effective sovereignty of Almighty Allah, and in this respect, they are included in the generality of "those on the earth," it is only a portion of people—the believers—who willingly submit to Allah's commands with their free will and perform the prostration of obedience to Him. ELMALILI, 5/479.

 

Prostration of Subjugation (Secde-i Teshîr): This refers to beings other than humans and jinn acting in accordance with their purpose of existence and complying with scientific/natural laws. Almighty Allah has created no being without a purpose. Every being has a purpose of creation. Except for humans and jinn, every being acts in accordance with the purpose for which it was created. The sun provides heat and light, trees provide fruit, bees provide honey, chickens provide eggs, cows provide milk, and the soil grows plants. I. KARAGOZ 4/657.

 

Hadith: The Messenger of Allah (pbuh) said: "When the son of Adam recites a verse of prostration and prostrates, the devil withdraws, weeping, and says: 'Woe to me! The son of Adam was commanded to prostrate and he prostrated, so Paradise will be his. I was commanded to prostrate and I refused, so the Fire will be mine.'" (From Abu Hurairah) S. HAWWA, 9/288.

 

22/19-24 TWO GROUPS DISPUTING ABOUT THEIR LORD

 

Translation

 

19- These (believers and disbelievers) are two adversaries who dispute about their Lord. For those who disbelieve, garments of fire will be cut out. Boiling water will be poured over their heads.

 

20- With it will be melted what is within their bellies and even their skins.

 

21- And for them are hooked maces of iron.

 

22- Every time they want to get out of it from anguish, they will be returned to it, and (it will be said), "Taste the punishment of the Burning Fire!"

 

23- Indeed, Allah will admit those who believe and do righteous deeds into gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and pearls, and their garments therein will be silk.

 

24- And those who believe and do righteous deeds have been guided (in this world) to the best of speech (the word of Tawhid) and guided to the path of the All-Praiseworthy (Allah).

 

Commentary

 

(19) "These are two adversaries who dispute about their Lord." According to Abdullah b. Abbas and Qatada, one of the two adversaries mentioned in the verse is the People of the Book and the other is the Muslim community. For while the People of the Book were arguing with the Muslims, they said: "Our prophet is before your prophet, and our book is before your book. Therefore, we are a better community than you." In response, the Muslims said to them: "But do not forget that our book has abrogated your book and thus finished its task. Furthermore, our prophet is the last of the prophets. Therefore, we are better than you in the sight of Allah." M. DEMIRCI, 2/339.

 

"These are two adversaries who dispute about their Lord." Mujahid and Ata say: What is meant by this is the disbelievers and the believers. This statement covers all views; the story of the Day of Badr and other views fall under its scope. For while the believers want the religion of Allah, the Almighty and Sublime, to be victorious, the disbelievers want to extinguish the light of faith, to leave the truth without help, and for falsehood to prevail. S. HAWWA, 9/290.

 

"For the disbelievers, garments of fire will be cut out in Hell." What is meant by these garments is that the fire of Hell will surround and envelop them like a worn garment. Indeed, in another verse it is said: "For them is a bed of Hell-fire and over them are coverings (of fire)." (A’raf, 7/41). It is also possible that these garments are "garments of copper melted in fire" based on the command: "Their garments will be of liquid pitch." (Ibrahim, 14/50).

 

"...boiling water will be poured over their heads." With this water, their skins along with all their internal organs will be melted. According to the statement of Ibn Abbas (ra), if a single drop of that boiling water were to fall upon the mountains of the world, it would melt them. O. CELIK, 3/416.

 

"For them are also whips and maces of iron." There are iron rods, sledgehammers, maces, and whips to punish them by beating. Our Prophet (pbuh) said: Hadith: "If one of those iron rods were placed on the earth and all humans and jinn gathered to lift it, they could not move it from its place." O. CELIK, 3/416, 417.

 

(23) "Indeed, Allah admits those who believe and do righteous deeds into gardens beneath which rivers flow." "They will enter gardens of Eternity; they will be adorned therein with bracelets of gold and pearls, and their garments therein will be silk." (Fatir, 35/33). Upon (the people of Paradise) are garments of fine and thick green silk. They are adorned with silver bracelets. Their Lord has given them a pure drink. (Insan, 76/21). Hadith: "The adornment of the believer reaches where the water of wudu reaches." (Muslim, Nasai). The Prophet (pbuh) informed that the man who wears silk in this world, drinks wine, or uses gold and silver vessels will be deprived of these in the hereafter. H. DONDUREN, 2/534.

 

(24) "They are guided to the best of speech, they are guided to the path of the All-Praiseworthy." According to Ibn Abbas, what is meant by the best speech is the statement "La ilaha illallah wa’l-hamdu lillahi" (There is no god but Allah and all praise belongs to Him). It has also been said that this is the Qur'an. H. DONDUREN, 2/534.

 

The word and expression of Tawhid is very exalted. For with this word, people have made a revolution both in their souls and in their societies and broken all their idols. Thus, they were saved from shirk and exalted through servitude to Allah instead of man. H. T. FEYIZLI, 1/334.

 

22/25-32 PROCLAIM THE HAJJ AMONG PEOPLE

 

Translation

 

25- Indeed, those who disbelieve and avert [people] from the way of Allah and from al-Masjid al-Haram, which We made for the people equally—the resident therein and the visitor—(must know that) whoever intends therein deviation [with] injustice, We will make him taste a painful punishment.

 

26- (O My Prophet!) And [mention] when We designated for Abraham the site of the House (and revealed to him): "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate."

 

27- (O Messenger!) And proclaim to the people the Hajj; they will come to you on foot and on every lean camel; they will come from every distant pass—

 

28- That they may witness benefits for themselves (of this world and the hereafter) and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.

 

29- Then let them end their untidiness and fulfill their vows and perform Tawaf around the Ancient House (the Kaaba).

 

30- (O believers!) That [is so]. And whoever honors the sacred ordinances of Allah—it is best for him in the sight of his Lord. And permitted to you are the grazing livestock except what is recited to you. So avoid the impurity of idols and avoid false statement.

 

31- (O believers!) Being upright before Allah, not associating anything with Him. For he who associates others with Allah—it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.

 

32- That [is so]. And whoever honors the symbols (ordinances) of Allah—indeed, it is from the piety of hearts.

 

Commentary

 

(25) "Indeed, those who disbelieve, and avert [people] from the way of Allah and from al-Masjid al-Haram, which We made equal for all people—the resident and the traveler." It is narrated that this verse was revealed when the Quraish pagans prevented the Prophet (pbuh) and his companions from visiting al-Masjid al-Haram in the year of Hudaybiyyah. ELMALILI, 5/484.

 

"Whoever intends therein deviation (ilhad) with injustice, We will make them taste a painful punishment." Here, "deviation" means swerving from justice and truth. That is, whoever intends to realize a goal far from justice and does so with oppression—intentionally, knowingly, and committing a major sin—"We will make them taste (in the hereafter) a painful punishment." S. HAWWA, 9/293.

 

According to the literal meaning of this verse, even a bad intention in Mecca that does not turn into an action requires accountability before Allah. ELMALILI, 5/484.

 

(On the other hand) People who come to visit the House of Allah must be very careful there. Because it is not an ordinary place of worship. While the reward for good deeds done there will be multiplied, the punishment for sins—from the largest to the smallest—will also be greater. In fact, it is declared that even those who intend oppression will be punished. O. CELIK, 3/419, 420.

 

(26) "Saying: Do not associate anything with Me." And while building the House, harbor no purpose other than sincerity (ikhlas) toward Me; do everything solely for My sake and as a sincere duty of servitude. And the name "Baytullah" (House of Allah) is given to it in this sense, meaning a house dedicated to worship for Allah. ELMALILI, 5/484.

 

"Purify My House for those who perform Tawaf, those who bow, and those who prostrate." Purity here is in both a physical and spiritual sense. Thus, cleaning it from idols and standing stones, which are "defilement from the work of Satan" (Ma’idah, 5/90), is included in this. That is, keep the inside and outside of the Kaaba very clean, purifying it from both visible physical filth and spiritual filth, so that those who circumambulate and stand, those who perform Tawaf and pray, may worship in total purity. ELMALILI, 5/484.

 

(27) "Call the people to Hajj; let them come to you on foot or on mounts from distant paths." The word "damir" in the verse means a mount or a camel that has become lean. That is, they will come to you walking and riding. Nasafi says: "The mention of those coming on foot before those on mounts is to reveal the virtue of those who go walking." S. HAWWA, 9/294.

 

For a person living outside Mecca to be obligated to perform Hajj, they must possess enough money for food, drink, shelter, and travel expenses for the duration of the journey, beyond their basic needs, debts, and the maintenance of those they are responsible for. It is not a requirement to be in a position to give Zakat for Hajj to be fard (obligatory). If a person has the means beyond their debts and family needs, Hajj becomes obligatory if other conditions are met. The condition of having a mount or travel money applies to those coming from outside Mecca. I. KARAGOZ 4/666.

 

Waki narrated from Ibn Abbas: "There is only one thing I regret: I wish I had gone to Hajj on foot. Because Allah the Almighty says: 'Let them come to you on foot...' However, according to the majority view, following the Messenger of Allah (pbuh) and going to Hajj on a mount is more virtuous, because the Messenger of Allah (pbuh) performed Hajj on a mount despite his perfect strength." S. HAWWA, 9/305.

 

(28) "That they may witness many benefits for themselves." These benefits, which are the wisdoms of Hajj, concern both this world and the hereafter, as stated in Surah Ma’idah: "Those seeking bounty and pleasure from their Lord" (Ma’idah, 5/2) and "Allah made the Kaaba a sacred house for the benefit of people" (Ma’idah, 5/97). The benefit regarding the hereafter is Allah's forgiveness and pleasure. As for the worldly benefits, these are advantages related to wisdom, morality, trade, and social life through witnessing the signs of Allah. ELMALILI, 5/485.

 

Hajj is a season, a congress. It is a season of trade and worship. It is a congress for gathering and meeting. It is an obligation where the world and the hereafter meet, as well as distant and near memories related to faith. Merchants and market tradesmen experience a very active and high-turnover season during the Hajj period. S. KUTUB, 7/339.

 

"And mention the name of Allah over the animals He has provided for them on specific days." People coming for Hajj, if they intended a Hajj where they would sacrifice, slaughter their sacrifices on the 10th, 11th, and 12th days of Dhul-Hijjah by mentioning Allah's name (Bismillahi Allahu Akbar). They eat part of the meat themselves and feed the rest to the needy and poor. While it is permissible for them to eat it, feeding the poor is wajib (mandatory). O. CELIK, 3/421.

 

"Sacrificial animals" are edible domestic animals such as camels, cattle, buffaloes, sheep, and goats. The verse refers to these as "bahimat al-an’am." Sacrifice is the ritual slaughtering of a suitable animal for the sake of Allah. H. T. FEYIZLI, 1/331.

 

"Let them mention Allah's name on known days." Ibn Abbas says: "The known days are the ten days of Dhul-Hijjah." This is also the view of Abu Hanifa. According to Abu Yusuf and Imam Muhammad, these "known days" are the days of slaughtering the sacrifice. S. HAWWA, 9/294.

 

Hadith: The Messenger of Allah (pbuh) said: "There are no days in which deeds are more beloved and precious to Allah than these ten days. So during them, increase the Tahliyl, Takbir, and Tahmid (Saying La ilaha illallah, Allahu Akbar, and Alhamdulillah)." S. HAWWA, 9/309, 310.

 

(29) "Then let them fulfill their vows... and perform Tawaf around the Ancient House." Most commentators say the Tawaf intended here is the "Tawaf al-Ifadah" (also called the Visit Tawaf), which is one of the pillars of Hajj. All prohibitions related to Hajj are lifted only after this. One cannot leave the state of ihram without this Tawaf. ELMALILI, 5/486.

 

Tawaf al-Ifadah is the Tawaf performed after stoning the devil and shaving on the day of sacrifice. I. H. BURSEVI, 13/68.

 

"Bayt-i Atîk" (The Ancient House): The wisdoms of giving the Kaaba this name are: (a) It means "Ancient House." There is no doubt it is the oldest house of worship on earth (cf. Al-i Imran, 3/96). (b) "Atik" also means precious, honorable, and noble. (c) It also means "free." It is so named because it was saved from the attacks of tyrants and is fundamentally free, not being anyone's personal property. O. CELIK, 3/421.

 

(30) "Whoever honors the sacred ordinances of Allah..." That is, whoever shows respect by knowing it is mandatory to comply with Allah's rulings, commands, prohibitions, and the things He made sacred—such as the Sacred House, the Sacred Mosque, the Sacred City (Mecca), and the Sacred Months. ELMALILI, 5/487.

 

"The grazing livestock (an’am) are made lawful for you." The animals forbidden for consumption were declared in Ma’idah 3, An’am 145, and Nahl 115 (carrion, blood, swine, etc.). The wisdom of mentioning this here is that Arabs used to consider the meat of certain animals (like bahira, saiba) forbidden. The verse rejects these customs. Secondly, the Quraish thought it was forbidden to eat meat while in ihram; the verse informs that there is no harm in eating meat while in ihram. O. CELIK, 3/423.

 

"So avoid the impurity of idols." Just as you avoid visible physical filth like carrion, avoid spiritual filth like erecting idols. Slaughter animals by mentioning Allah's name and do not make them impure by slaughtering for others. ELMALILI, 5/488.

 

"...avoid false statement (qawl al-zur)." This includes associating partners with Allah, claiming idols are intercessors, attributing lies to Allah, claiming He has daughters, perjury, slander, and declaring things forbidden that Allah did not forbid. I. KARAGOZ 4/674.

 

Hadith: The Messenger of Allah (pbuh) stood up to give a sermon and said three times: "O people! False testimony has been equated with associating partners with Allah." Then he recited verse 30. S. HAWWA, 9/313.

 

(31) "Being upright before Allah... For he who associates others with Allah—it is as though he had fallen from the sky..." This comparison shows that those who associate partners with Allah—even if they say "Allah exists" but do not adopt His rulings and instead deify other beings—become shattered and worthless in the sight of Allah. H. T. FEYIZLI, 1/335.

 

(32) "Whoever honors the symbols of Allah—indeed, it is from the piety of hearts." Honoring Allah's symbols is the work of those with pious hearts. The reason hearts are mentioned is that they are the center of piety. Sacrificial animals taken to the Haram are also among the symbols of Allah; honoring them means choosing those that are large, healthy, and valuable. S. HAWWA, 9/296.

 

22/33-38 NEITHER THE FLESH NOR THE BLOOD OF THE SACRIFICES REACHES ALLAH

 

Translation

 

33- (O believers!) In them (the sacrificial animals) are benefits for you for an appointed term; then their place of sacrifice is at the Ancient House (the Kaaba).

 

34- And for every nation We have appointed a rite [of sacrifice] that they may mention the name of Allah over what He has provided for them of [four-legged] sacrificial animals. For your God is one God, so to Him submit. (O Messenger!) And give good tidings to the humble [and obedient]—

 

35- Who, when Allah is mentioned, their hearts tremble, and who are patient over what has befallen them, and who establish prayer and spend out of what We have provided for them.

 

36- (O believers!) And the camels (and cattle) We have appointed for you as among the symbols of Allah; for you therein is good. So mention the name of Allah upon them when they are lined up [for sacrifice]; and when they are down on their sides [after slaughter], eat from them and feed the needy who do not ask and the beggar. Thus have We subjected them to you that you may be grateful.

 

37- Their meat will not reach Allah, nor will their blood, but what reaches Him from you is [your] piety (devotion and obedience). Thus have We subjected them to you that you may glorify Allah for that [to] which He has guided you; and (O Messenger!) give good tidings to the doers of good.

 

38- Indeed, Allah defends those who have believed. Indeed, Allah does not love any traitor or ungrateful one.

 

Commentary

 

(33) "In the sacrificial animals are benefits for you for a certain term (that is, until the time they are slaughtered)." It is permissible to benefit from their milk, offspring, and wool, and to use them as mounts when necessary until they are brought to the places where they will be sacrificed in the Haram region. Therefore, the verse abolished the wrong customs of the Arabs, such as the idea that the milk of animals designated for sacrifice could not be drunk, nor could they be ridden or used to carry loads. O. CELIK, 3/425.

 

(34) "We have appointed for every community a rite of sacrifice." The slaughtering of sacrifices and the shedding of blood in the name of Allah the Almighty has been a legitimate rite in all religions. S. HAWWA, 9/317.

 

The explicit mention of "behime" (livestock) being associated with "al-An’am" is a warning that sacrifices must be from the an’am category (sheep, goats, camels, and cattle). It is not permissible to slaughter horses, mules, or donkeys, which are not from the an’am, as sacrificial offerings. I. H. BURSEVI, 13/83.

 

(36) "So mention the name of Allah over them while one of their front legs is tied during slaughter." According to this method of slaughtering, the sacrifice is specific to the camel. While the camel is standing, one of its front legs is tied and it is slaughtered from the base of the neck, which is called nahr. Nevertheless, it is also permissible to slaughter it from under the jaw. Cattle, goats, and sheep, however, are laid down and slaughtered with three legs tied; this is called zebih. Mentioning the name of Allah during nahr or zebih means "Bismillahi Allahu Akbar, Allahumma minka, ilayka" (In the name of Allah, Allah is the Greatest; O Allah! These are from You and for You). ELMALILI, 5/489, 490.

 

The word "budun" in the 36th verse is the plural of "badana." Badana means a sacrificial camel. They are given this name because their bodies are large. The expression "when they fall down on their sides" (22/36) indicates that what is meant by this are camels. However, according to the command of the Messenger of Allah (pbuh), "A camel can be sacrificed for seven people, and a cow can be sacrificed for seven people" (Muslim, Hajj), cattle are also legally considered within the category of badana. O. CELIK, 3/427.

 

"Eat from them" (when they are dead), that is, if it is not a penalty, expiation, or vow sacrifice. The command here is to indicate permissibility (mubah). "And feed the poor who hide their need and those who do not." The command here indicates an obligation. I. H. BURSEVI, 13/89.

 

(37) "Neither their flesh nor their blood reaches Allah, but only piety reaches Him from you." That is, you reach the pleasure of Allah through piety. The meaning is: Those who slaughter sacrifices can only please their Lord if they comply with the conditions of intention, sincerity, and piety. Scholars who say that sacrificial meat is divided into three parts—one third for the owner to eat, one third as a gift to friends, and one third to be given as charity to the poor—have shown this verse as evidence. For the Almighty Allah has commanded: "Eat of them and feed the one who asks and the one who does not ask." S. HAWWA, 9/320.

 

In the pre-Islamic period of ignorance, when the Arabs slaughtered sacrifices for their idols, they would place some of the meat on their idols and paint them with the blood. For this reason, the Almighty Allah has commanded: "Neither their flesh nor their blood reaches Allah." S. HAWWA, 9/320.

 

Sacrifice (qurban) means that which is used to draw closer to Allah. That is, it is among the means that bring one closer to Allah, but this action must be filled with piety. If this action is far from piety and the consciousness of feeling Allah within us and presenting our devotion to Him, then this sacrifice turns into a matter of tradition with no reward. H. T. FEYIZLI, 1/335.

 

(38) "Indeed, Allah defends those who believe." Almighty Allah informs that He defends His believing servants who trust in Him and seek refuge in Him from the evils of the wicked and the traps of the profligates, that He protects and watches over them, and that He helps them. S. HAWWA, 9/328.

 

"For Allah does not love any traitor or ungrateful one." Just as He does not love any of those who betray their trusts and are ungrateful for His blessings, He also does not defend the society they form; on the contrary, He allows them to be eliminated. ELMALILI, 5/492.

 

A person who disbelieves, associates partners with Allah, and acts as a hypocrite is a traitor, as is the one who does not keep his word, does not abide by the contract he made, and does not observe material and spiritual trusts. A Muslim is not a traitor. The following hadith is evidence of this: "The faith of one who has no regard for trust is not complete. And the one who does not keep his word has no religion or religiousness." (Ahmed) I. KARAGOZ 4/684.

 

22/39-41 PERMISSION FOR WAR TO THE BELIEVERS

 

Translation

 

39- Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.

 

40- [They are] those who have been evicted from their homes without right—only because they say, "Our Lord is Allah." And were it not that Allah checks some people by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him [His religion]. Indeed, Allah is Powerful and Exalted in Might.

 

41- [And they are] those who, if We give them authority in the land, establish prayer and give zakat and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters.

 

Commentary

 

(39) "Permission has been given to those who are being fought to fight." The first duty of the Prophet was to convey the message and turn away from the pagans (cf. Hijr, 15/94). Then he was commanded with wisdom, good advice, and the best way of dispute (cf. Nahl, 16/125). After the Migration (Hijrah), permission for war was first given with the verse above. After this, the command was given to respond to the enemy's attack and to go on the offensive when necessary (Baqarah 2/190, 191). Later, when the sacred months passed, jihad was accepted (Tawbah, 9/5). Finally, war was made obligatory without being tied to any condition (Baqarah 2/244). H. DONDUREN, 2/535.

 

"Because they were wronged." The Meccan pagans used to torture the Muslims. The believers who were subjected to torture would come—some wounded by stones, some with their heads split open—and tell the Prophet (pbuh) about the oppression they suffered. Our Master would say to them every time: "Be patient, I have not yet been commanded to fight." This situation continued until the migration to Medina. O. CELIK, 3/429.

 

Ibn Abbas, after stating that this verse was revealed during the migration, said: When the Prophet (pbuh) was expelled from Mecca, Abu Bakr (ra) said: "They have expelled their Prophet, may Allah destroy them!" When the verse above was revealed upon this, Abu Bakr said: "I understood that there would be war in the near future." H. DONDUREN, 2/535.

 

"Indeed, Allah is competent to give them victory." This assurance was necessary for the courage of the believers—who, along with the Muslims of Medina and the migrants, numbered at most a thousand people—whose fighting strength was very weak at that time. MAWDUDI, 3/337.

 

In the verse, it does not say, "Fight in the way of Allah, for the sake of religion, and fight those who are not Muslims," but rather, "...fight those who fight you." Therefore, both this verse of Surah al-Hajj and the 190th verse of Surah al-Baqarah express responding when an attack is in question, not the first start of war by Muslims. Because in Islam, not war, but peace is the essence. One meaning of the word "Islam" is to enter into peace and live in peace. The verses in which the word "qital" (slaying/fighting) is mentioned are related to the environment of war. I. KARAGOZ 4/685.

 

(40) "Those who have been evicted from their homes without right and only because they said: 'Our Lord is Allah.'" Al-Awfi narrated from Ibn Abbas: They, namely Muhammad and his companions, were forced to be evicted from Mecca to Medina without right. Their being forced to leave was not due to their evil towards their people. They had no sin other than unifying Almighty Allah and worshipping Him without associating anything with Him. S. HAWWA, 9/329, 330.

 

"If Allah did not check a portion of people by means of another, monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned would have been demolished." A divine rule is put forward in this sentence: "Allah does not allow any community or any group to be in a continuously dominant position. He checks one group with another at every moment." MAWDUDI, 3/339.

 

If Almighty Allah had not given the Muslims permission for war, the pagans would not have granted the believers the right to live in Medina and would not have allowed them to live Islam. Just as it is obligatory to fight when there is an attack, oppression, and war is opened, it is also obligatory to perform jihad to remove the obstacles in front of the freedom of religion and for Islam to be known, recognized, and lived. The sentence "Monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned would definitely be destroyed" expresses this point. I. KARAGOZ 4/687.

 

(41) "Those who, if We give them authority and establish them in the land; establish their prayers, give zakat, enjoin what is right, and discourage from what is wrong." If We bring them to the position of power and give the state administration into their hands, they "establish the prayer and give zakat, enjoin goodness and forbid evil." They enjoin legitimate beautiful things and discourage from illegitimate, ugly, and religiously rejected things. When they move into the position of power, they do not corrupt their morals; they become administrators who do not deviate from religion and justice. Indeed, the four caliphs were like this. ELMALILI, 5/493.

 

This verse specifically asks the believers who hold power to pay attention to four things: (a) Establishing prayer, (b) Giving their zakat, (c) Enjoining what is right, (d) Trying to discourage from what is wrong. H. DONDUREN, 2/535.

 

22/42-48 IT IS NOT THE EYES BUT THE HEARTS IN THE BREASTS THAT GROW BLIND

 

Translation

 

42- (O My Prophet!) If they deny you, (do not be grieved; know that) before them the people of Noah and 'Ad and Thamud (also) denied (their prophets),

 

43- And the people of Abraham and the people of Lot,

 

44- And the inhabitants of Madyan. And Moses was (also) denied. So I prolonged the time for the disbelievers (as a trial); then I seized them (with punishment), and how [terrible] was My reproach!

 

45- And how many a city did We destroy while it was committing wrong—so it is [now] fallen into ruin, its roofs caved in; and [how many] an abandoned well and [how many] a lofty palace [left empty]!

 

46- So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts (insights) which are within the breasts.

 

47- (O My Messenger!) They urge you to hasten the punishment. But Allah will never fail in His promise. And indeed, a day with your Lord is like a thousand years of those which you count.

 

48- And for how many a city did I prolong the time while it was committing wrong? Then I seized it, and to Me is the [final] destination.

 

Commentary

 

(42) "(O Muhammad) If they deny you, know that before them the people of Noah (denied Noah), 'Ad (denied Hud), and Thamud (denied Salih)." "The people of Abraham (denied Abraham), the people of Lot (denied Lot), and the people of Madyan (denied Shu'ayb)." "Moses was also denied." That is, Pharaoh and his entourage around him also denied him. Here, "the people of Moses" was not mentioned because the Children of Israel—who were his people—did not deny him; those who denied him were those who were not from his people. S. HAWWA, 9/334.

 

"But I prolonged the time for the disbelievers." The examples of some nations that rejected their prophets are told to the Meccan pagans to emphasize that they too have been given a period of respite before punishment. Therefore: "O Meccans, do not let the delay in your punishment deceive you. When the time given to you ends, if you have not corrected your path within that period, you will be punished like the previous communities." MAWDUDI, 3/341.

 

(45) "So it is fallen into ruin, its wells abandoned, its palaces destroyed." There are many towns we destroyed. There are many wells we made non-functional because there is no one to draw water, and many high palaces where no one stays. That is, We destroyed both those in the desert and those settled in cities altogether. Consequently, the palaces remained desolate, and no one was left to draw and drink water from the wells. The reason for this is their denial and oppression. S. HAWWA, 9/335.

 

(46) "Have they not traveled through the earth..." Nasafi says: This is an encouragement from Allah the Almighty for them to see the places of destruction of those He destroyed due to their disbelief, and to travel to observe the remains they left behind in order to take a lesson. S. HAWWA, 9/336.

 

"It is not the eyes that are blind, but the hearts in the breasts grow blind." Let us state that the heart, which is the seat of faith, is in the breast. There is a relationship between this heart and the physical heart we know. The verse has shown us thinking, contemplation, and taking lessons. However, the disbeliever, instead of contemplating and following after taking a lesson, puts forward his denial in a mocking way by wanting the punishment to come quickly. S. HAWWA, 9/336.

 

"...hearts grow blind." The words are used in a metaphorical sense, not a literal one. Since the heart is accepted as the center of all feelings, emotions, and mental and moral qualities, these words are used to imply that their own stubbornness prevents them from hearing and acting rationally. MAWDUDI, 3/341.

 

(47) "They urge you to hasten the punishment. Allah will never fail in His promise." The disbelievers of Mecca were saying to the Messenger of Allah (pbuh): "If you are among the truthful, bring us what you promised." Nadr b. Haris and similar Meccan disbelievers ask you to hasten the punishment. That is, they hurry to ask when the promised punishment will come, and they disturb you through mockery and harassment. I. H. BURSEVI, 13/113.

 

Wa’d (Promise) and Wa’id (Threat): One of the subjects of great debate between the Ahl al-Sunnah and the Mu'tazila is related to wa'd and wa'id (the promise of reward and the threat of punishment). The Mu'tazila hold the view that it does not befit Allah's Majesty to go against His promise or His threat; therefore, they believe His threats to the rebels must inevitably reach them. Ahl al-Sunnah say: Allah does not fail in His promise (wa'd). However, regarding the threat (wa'id), if it is made to disbelievers, He does not fail in that either; but if it is made to the sinners among the Ummah of Muhammad, He may carry it out or He may forgive them out of His grace and generosity. S. HAWWA, 9/338.

 

"Indeed, a day with your Lord is like a thousand years of those which you count." That is, our Almighty Lord does not hurry. For Him, a period of a thousand years according to His creatures is like one day. Because He knows He is capable of taking revenge and that nothing can escape His hand, whether He delays it or grants a respite. S. HAWWA, 9/336.

 

What man understands as time or duration has no meaning to Allah. Because He is transcendent of time, beyond time, and has no beginning or end. For Him—according to the calculations of humans—one day or 1000 years is the same thing. (cf. Ma'arij, 70/4) QUR’AN WAY, 3/740.

 

Hadith: The Messenger of Allah (pbuh) said: "The poor among the Muslims will enter Paradise half a day before the rich, which is a period of five hundred years." (From Abu Hurairah, Tirmidhi and Nasai). S. HAWWA, 9/338.

 

(48) "How many a city did I prolong the time while it was committing wrong? Then I seized it." Here, there is an indication that while there is respite (imhal) from Allah, there is no neglect (ihmal). Because He gives a respite, but He does not neglect. He leaves the oppressor within his oppression for a while and keeps his rope loose. The oppressor then falls into the delusion that he will escape and be saved from Allah's grasp of destiny. Allah seizes him at a moment and from a place he never expected. I. H. BURSEVI, 13/116.

 

22/49-57 I AM BUT A CLEAR WARNER FOR YOU

 

Translation

 

49- (O Messenger!) Say: "O people! I am only a clear warner to you."

 

50- For those who believe and do righteous deeds, there is forgiveness and an honorable provision (Paradise).

 

51- But those who strive against Our verses, seeking to cause failure (to invalidate them), they are the companions of Hellfire.

 

52- (O My Prophet!) We did not send before you any messenger or prophet but that when he desired (something for his cause), Satan threw into his desire some suggestion. But Allah abolishes that which Satan throws; then Allah strengthens His verses. And Allah is Knowing and Wise.

 

53- [That is] so He may make what Satan throws a trial for those in whose hearts is disease and those whose hearts are hardened. And indeed, the wrongdoers are in extreme dissension.

 

54- And so those who were given knowledge may know that it (the Qur'an) is the truth from your Lord and [therefore] believe in it, and their hearts may be humbly submissive to it. And indeed, Allah is the Guide of those who believe to a straight path.

 

55- But those who disbelieve will not cease to be in doubt of it until the Hour (death or Resurrection) comes upon them unexpectedly or there comes to them the punishment of a barren day (a day that brings no good).

 

56- Sovereignty on that Day is for Allah. He will judge between them. Then those who believed and did righteous deeds will be in the Gardens of Pleasure.

 

57- And those who disbelieved and denied Our verses—for them there will be a humiliating punishment.

 

Commentary

 

(50) "For those who believe and do righteous deeds, there is forgiveness and Paradise." Being a believer is the indispensable condition for entering Paradise. Hadith: Our Prophet (pbuh) said: "Only a Muslim person shall enter Paradise." (Bukhari). To deserve Paradise, a believer must not be content with "faith" alone but must perform "righteous deeds" and be "pious" (3/133). All actions that comply with the Qur'an, Sunnah, and sound reason are righteous deeds. Just as performing prayer is a righteous deed, works such as building hospitals and bridges for the benefit of people are also righteous deeds. I. KARAGOZ 4/697, 698.

 

(51) "Those who strive to invalidate Our verses by disputing them..." Those who characterize Our verses as magic, poetry, or legends of the ancients and make claims to discredit them, striving to distort their meanings, think that by doing so they will succeed in their plots against Islam and leave their Lord powerless; indeed, they are the people of Hell. S. HAWWA, 9/343.

 

(52) "We did not send before you any messenger (rasul) or any prophet (nebi)..." Nasafi states the following: This command is clear evidence that there is a difference between a rasul and a nebi, and this contradicts the view of some who say they are the same. When the Prophet (pbuh) was asked about the number of prophets, he said: "124,000." When asked "How many of them are messengers?", he replied: "313." The difference is this: A rasul is one to whom a book was revealed in addition to miracles; a nebi is one to whom a book was not revealed, but was commanded to invite people to the command of the messenger before him. It has also been said that a rasul is a lawgiver (sharia), while a nebi is a protector of another's law. S. HAWWA, 9/365.

 

"We did not send before you any messenger or any prophet but that when he desired something, Satan wanted to mix suggestions into his desire. Allah abolishes the casting/instigation of Satan. Then Allah firmly establishes His verses." It is narrated that one day, while the Messenger of Allah (pbuh) was sitting in a gathering of Quraish leaders, Surah an-Najm was revealed. When he reached the verse "Have you seen Lat and Uzza, and Manat, the third, the other?", it is claimed (by some) that he mixed in the words: "These are exalted swans (gharaniq), and indeed their intercession is hoped for." Razi, Qurtubi, and Shawkani have said: These words known as the "Satanic verses" were not recited by the Prophet, Satan, or anyone else. While the Prophet was reciting Surah an-Najm, the pagans likened some words in the Surah to words they used for idols and spread this false perception. That is, all narrations regarding the Gharaniq are fabrications. M. DEMIRCI, 2/351, 352.

 

It appears that the words temenni and umniya mean both "to have a desire" and "to recite." Based on these meanings, it is understood that Allah protects both the thought-world of His prophets from Satan's whispers and the recitation of the revealed verses from Satan's interference; that is, He subjects them to two types of protection, both internal and external. O. CELIK, 3/434, 435.

 

In the major collections of authentic hadiths, it is narrated that when Surah an-Najm was revealed—containing the first verse of prostration—all the pagans (except Umayya b. Khalaf), all humans, and jinn prostrated with the Prophet. Umayya merely took a handful of soil or pebbles to his forehead. During this, no information is given about the Prophet reciting the gharaniq text as a verse. TDV ISLAM ENCYCLOPEDIA, 13/362.

 

According to later scholars like Bayhaqi, while the Prophet was reciting the verses about idols, he did not utter the gharaniq text; however, Satan fabricated such a text and made it heard by the pagans. They believed the Prophet had said it and returned to their religion, thus prostrating at the end of the Surah. Even the Muslims were surprised at the pagans' prostration. Finally, Allah clarified in Surah al-Hajj, verse 52, that those words were Satan's fabrication and invalidated them. TDV ISLAM ENCYCLOPEDIA, 13/362.

 

Narrations about the Gharaniq are groundless and entirely fabricated. This is the view of most scholars, including Abu Mansur al-Maturidi, Abu Bakr ibn al-Arabi, Qadi Iyad, Fakhr al-Din al-Razi, Qurtubi, Kirmani, Ayni, Shawkani, and Muhammad Abduh. There are many proofs showing these are baseless: (a) None of the narrations reach the Prophet with a continuous chain (muttasil); therefore, no Sahabi attributed such an event to him. (b) These narrations contradict the Qur'an in many ways. The Qur'an states the Prophet is under divine protection and cannot attribute fabricated words to Allah (17/74-75, 69/44-47, 10/15). TDV ISLAM ENCYCLOPEDIA, 13/363, 364.

 

(53) "This is so He may make what Satan throws a trial for those in whose hearts is disease (doubt and hypocrisy) and whose hearts are hardened (due to their deeds). The wrongdoers are in extreme diss<