CHAPTER 21: AL-ANBIYA (THE PROPHETS)

 

Revealed in the Meccan period. It consists of 112 verses. Some scholars suggest that verse 44 is "Medinan." Al-Anbiya means "The Prophets." It is named as such because it recounts the stories of various prophets. (1) (H. T. FEYIZLI, 1/321)

 

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

 

21/1-6 THE DAY OF THEIR ACCOUNTING HAS DRAWN NEAR

 

Translation

 

1- The time of their accounting has drawn near for the people, yet they turn away in heedlessness.

 

2-3- No new reminder (and warning) comes to the pagans of Mecca from their Lord but they listen to it while they play. 3- With their hearts preoccupied (taking it as a game/entertainment). And those who do wrong conceal their private conversation, [saying], "Is this [Muhammad] any more than a human being like yourselves? Would you then reach for [this] magic while you see [it]?" [cf. 17/47; 41/26]

 

4- (The Prophet) said, "My Lord knows [every] word [spoken] in the heaven and the earth, and He is the Hearing, the Knowing."

 

5- (The Meccan pagans) say, "No, [these verses are] muddled dreams; rather, he has invented it; rather, he is a poet. So let him bring us a sign (miracle) just as the previous [messengers] were sent [with signs]."

 

6- Not a [single] city/town (among those) which We destroyed before them believed [after a miracle was shown]. So will they (now) believe?

 

Commentary

 

(1) "The time of their accounting (the Resurrection) has drawn near for the people (the disbelievers)." The reason this time is described as "drawn near" is that the remaining time is short compared to the time that has passed. (1) (S. HAWWA, 9/137)

 

It is possible for believers to fall into many of the habits and behaviors belonging to disbelievers. Therefore, a Muslim must always keep their soul and heart under observation and control. What is required of you is to take your soul to account before you are taken to account, to pay attention to this warning and wake up before you are forcibly awakened, and to occupy yourself with the remembrance of the Creator of all beings by turning away from the heedless. (1) (S. HAWWA, 9/140)

 

Hadith: "The onset of the Hour is drawing near. In this time, knowledge will decrease, stinginess will appear, trials (fitna) will emerge, and killing and massacres will increase." (Bukhari; I. KARAGOZ 4/549)

 

Hadith: The Prophet (pbuh) once brought his index and middle fingers together and said: "I have been sent as a prophet while the time between me and the Hour is like the distance between these two fingers." (Muslim). With this explanation, the Messenger of Allah (pbuh) informed that no other prophet will come after him until the Resurrection; therefore, people must correct their state now without waiting for another warner. (1) (O. CELIK, 3/348)

 

(2-3) "They listen to every new verse that comes to them from their Lord only while they are ridiculing it." The pagans did not believe that Muhammad (pbuh) was a prophet. As a reason, they cited that he was a human being like themselves. According to them, could a human be a prophet? It had to be an angel. (64/6; 7/63, 69). The pagans called Allah's verses "magic" because the recited verses affected them. Since they could not accept that the verses were the word of Allah, they thought the Qur'an could at best be magic, as it did not resemble human speech. (1) (I. KARAGOZ 4/551, 552)

 

One of the evidences used by the Mu'tazilah regarding the huduth (createdness) of the Qur'an is this command of Almighty Allah. However, their use of this as evidence is not appropriate. For what is meant by "new" (muhdath) here is that their hearing of it is new and recent at the time it begins to be recited. (1) (S. HAWWA, 9/140)

 

That is, just as the verbal speech coming from the mouth of the person who memorizes and recites the Qur'an and the mental conceptions in their mind are created (makhluq), the ink, paper, and writing used by the person who writes it are also created elements of that speech. Indeed, as Kawthari stated, Imam Abu Hanifa also viewed Allah's attributes as eternal (azali), but those belonging to creatures as created. Naturally, "Speech" (Kalam), being one of these attributes, is eternal in its belonging to Allah and is an attribute unique to Him. Therefore, the meanings that are a manifestation of that attribute show that the Qur'an is not created, except in terms of the sounds on the tongues of those who recite it, the mental conceptions in the memories of those who memorize it, and the writing in the Mushafs. (1) (M. DEMIRCI, 2/307)

 

"Their hearts are in heedlessness." Nasafi conveys the words of Abu Bakr al-Warraq explaining the "heart in heedlessness": A heart in heedlessness busies itself with the ornaments and beauties of worldly life and remains heedless of the Hereafter and its terrifying states. (1) (S. HAWWA, 9/140)

 

(4) "The Prophet said: 'My Lord knows [every] word in the heaven and the earth. He is the Hearing, the Knowing.'"

 

The stubborn attitude of the disbelievers: Hasan al-Basri stated that there was a divine decree that if a miracle was shown to nations demanding one and they still did not believe, they would be punished with total annihilation. However, because religious generations would descend from them and Islam would live through them until the Resurrection, this decree was lifted from the Ummah of the Prophet (pbuh). For this reason, the demands for miracles made by deniers within this Ummah solely for the purpose of denial and mockery are not granted. (From Razi; QUR’AN WAY, 3/666)

 

(5) "The pagans said: 'So let him bring us a sign (miracle) just as the previous messengers were sent.'" They meant: "If he is indeed a messenger from Allah, let him bring us a clear miracle like those sent to previous nations—the white hand, the staff, the reviving of the dead, the camel, and the like—so that we may believe." (1) (I. H. BURSEVI, 12/409)

 

(6) "Not a single city which We destroyed before them believed. So will they believe?" The people of previous towns demanded various miracles from their prophets. They promised to believe if these miracles occurred. But after the miracles came, they did not keep their word and rebelled. For this reason, Allah destroyed them. If We were to give these people the miracles they demand now, they likewise would not keep their word. This command is a response to their words, "Let him bring us a miracle like the previous prophets." (1) (S. HAWWA, 9/143)

 

21/7-9 IF YOU DO NOT KNOW, ASK THOSE WHO DO

 

Translation

 

7- (O My Messenger!) We sent not before you [any] but men to whom We revealed; so ask the people of the message (the righteous scholars) if you do not know. [cf. 16/43]

 

8- And We did not make the prophets forms not eating food, nor were they immortal (in the world).

 

9- Then We fulfilled for them the promise (of help), and We saved them and whom We willed and destroyed the transgressors (who exceeded limits in disbelief).

 

Commentary

 

(7) "Ask the people of the message (the people of knowledge) if you do not know."

 

That is, ask the nations who have knowledge on this matter, such as the Jews, Christians, and other groups: Were the messengers who came before humans or angels? If you know nothing of them, ask, and they will inform you that the previous prophets were also human beings. (1) (S. HAWWA, 9/144)

 

The verse indirectly states that those who lack knowledge on a subject should acquire correct information by asking the experts and specialists of that field. Consequently, it indicates that those who have no knowledge about the Qur'an should not make a biased judgment but should benefit from the accumulation of knowledge of those who possess accurate and sufficient information about the Qur'an. (1) (QUR’AN WAY, 3/667)

 

(8) "And We did not make them forms not eating food, nor were they immortal."

 

The pagans argued that for them to accept Muhammad’s (pbuh) prophethood, he had to be a superhuman being. However, all the prophets sent were human. They ate, drank, slept, married, had children, and in short, possessed the same characteristics as other humans. (For more on this, cf. 6/8-9) (1) (QUR’AN WAY, 3/667)

 

21/10-15 WOE TO US!

 

Translation

 

10- (O humanity!) We have certainly sent down to you a Book in which is your mention (your honor, glory, rulings, and reminder). Will you not then understand?

 

11- And how many a city that was unjust (disbelieving and oppressive) have We shattered and produced after it another people. [cf. 17/16-17; 22/45]

 

12- Then when they perceived Our punishment, at once they [tried to] flee from it (their city).

 

13- (The angels said to the disbelievers:) "Do not flee but return to that in which you were pampered and to your homes, so that you may be questioned."

 

14- (When the disbelievers could not escape:) They said, "Woe to us! Indeed, we were wrongdoers."

 

15- And that cry of theirs did not cease until We made them [as] a harvest (reaped grass), extinct (like a fire gone out).

 

Commentary

 

(10) "We have certainly sent down to you a Book in which is your mention (zikr)."

 

Ibn Abbas interpreted the word zikr mentioned in the verse as "honor/glory." Others interpreted it as "advice and sermon," while still others interpreted it as "religion." Whether it is interpreted as honor, advice, or religion, this zikr is a response to the disbelievers' claims that the Holy Qur’an is muddled dreams, lies, or poetry. (1) (S. HAWWA, 9/150)

 

In the Holy Qur’an, the commands of the religion, the rulings of the Sharia, and the rewards and punishments to be encountered in the Hereafter are clearly explained. The duty of those with intellect is to reflect on these and find the right path. It is to properly implement all kinds of laws, rules, and rulings of the Qur’an that organize life. There is no doubt that the Qur’an will grant great might and honor to those who achieve this. (1) (O. CELIK, 3/351)

 

(11) "And how many a city that was unjust have We shattered and produced after it another people."

 

Although the primary audience of these verses is the Meccan pagans, they carry the meaning of a threat and warning for every nation that deserves total destruction due to its lifestyle. By explaining that people in the past were destroyed because of their injustice and transgression—thus being erased from the stage of history—Almighty Allah wants new generations to take a lesson from this. (1) (QUR’AN WAY, 3/669)

 

21/16-20 WE DID NOT CREATE THE HEAVENS AND EARTH FOR PLAY

 

Translation

 

16- We did not create the heaven and earth and that between them in play. [cf. 38/27; 53/31]

 

17- Had We intended to take a pastime, We could have taken it from [what is] with Us—if We were to do [so] at all. But We did not do so (for play or pastime). [cf. 30/8; 38/27; 44/38-39]

 

18- Rather, (We speak and act with truth,) We dash the truth upon falsehood, and it crushes its head, and at once it (falsehood) vanishes. And woe to you (O pagans!) for what you describe (ascribing false attributes to Allah). [cf. 17/81]

 

19-20- To Him belongs whoever is in the heavens and the earth. And those (angels) near Him are not too proud to worship Him, nor do they tire. 20- They exalt [Him] night and day [and] do not slacken. [cf. 4/172]

 

Commentary

 

(16) "...We did not create them in play."

 

We did not create them for the sake of games or entertainment. The reason We created them is to serve as evidence for the power of the Disposer (Allah) who created them, so that We may recompense those who do good and those who do evil for their deeds in accordance with Our wisdom. (1) (S. HAWWA, 9/152)

 

Only disbelievers think that this universe was created without wisdom, without purpose, in vain, and as a falsehood (38/27). To them, life is only the worldly life, and there is no such thing as the hereafter (45/24). (1) (QUR’AN WAY, 3/669)

 

There is no being in the universe that lacks wisdom or a duty. For Allah is "Al-Hakim," meaning the one whose every act is full of wisdom. Almighty Allah never performs a futile action. Deeds not done for a specific wisdom and an important purpose are "false" (batil) deeds. It is not appropriate for Almighty Allah's wisdom to take up play or do things for entertainment. He is exalted above such things. (1) (I. KARAGOZ 4/562)

 

(18) "We dash the truth upon the head of falsehood."

 

It is part of Our Sunnah (divine law) to let truth prevail over falsehood. "It crushes its head" means it scatters it—truth obliterates falsehood. "And it" (falsehood) "perishes struggling." It is destroyed right there and vanishes. (1) (S. HAWWA, 9/153)

 

Those who believe in Allah have no doubt about the reality of His word, the indispensability of truth within the structure of existence, or the victory of truth, which Allah dashes upon falsehood to crush its head. If Almighty Allah sometimes tests them by allowing falsehood to prevail, they know this is a fitna (trial); they perceive it as an education from their Lord due to a weakness or deficiency within themselves. Their Lord is preparing them for a future where truth wins. He makes them a curtain for His destiny. He wants them to live through the period of testing to complete their deficiencies and treat their weaknesses. The sooner they rectify their shortcomings, the shorter Allah will keep the period of trial, and He will realize what He wills through them. (1) (S. KUTUB, 7/266, 267)

 

(19) "Those near Him (angels) do not disdain to worship Him."

 

The angels are neither arrogant nor weary regarding worshipping Allah; they exalt Allah night and day without tiresomeness; they do not refrain from serving Allah (4/172). They do not disobey Him and they perform what they are commanded (66/6). (1) (QUR’AN WAY, 3/670)

 

"To Him belongs whoever is in the heavens and the earth." This refers to all beings, animate and inanimate. It is Almighty Allah who creates and sustains all existence. Allah created everything in the universe based on a specific wisdom. They are all His property and His servants. Just as He is in no way in need of His creation, His creation is not a partner to Him. They all serve Him, either willfully or instinctively. (1) (I. KARAGOZ 4/564)

 

"...they are not too proud to worship Allah." Arrogance in worship is disbelief. Iblis did not follow Almighty Allah's command to prostrate to Adam because he was arrogant, and thus he became one of the disbelievers (38/72-82). (1) (I. KARAGOZ 4/564)

 

21/21-25 IF THERE WERE DEITIES OTHER THAN ALLAH

 

Translation

 

21- Or have the pagans taken for themselves gods from the earth who can raise the dead?

 

22- Had there been within the heavens and earth gods besides Allah, surely both (their governance and order) would have been ruined. So exalted (and far above) is Allah, Lord of the Throne, from what they describe. [cf. 23/91]

 

23- He (Allah) is not questioned about what He does (there is none to take Him to account), but they will be questioned. [cf. 15/92-93; 23/88]

 

24- (The pagans) or have they taken gods besides Him? Say, "Produce your proof. This is the Book (of the Muslims) with me and the Books of those before me." But most of them do not know the truth, so they are turning away.

 

25- (O My Messenger!) And We sent not before you any messenger except that We revealed to him: "There is no deity except Me, so worship Me." [cf. 16/36, 43-45]

 

Commentary

 

(21) "Or have the pagans taken... gods who can raise the dead?"

 

Although the pagans believed in Allah's existence and that He is the Creator of the universe, they associated the idols they made with their own hands as partners to Him and worshipped them. They believed these idols would bring them closer to Allah and protect them from His punishment. However, since they did not believe in resurrection after death, they did not claim that idols could raise the dead; on the contrary, they argued that such a thing was impossible. (1) (cf. 36/78, QUR’AN WAY, 3/672)

 

(22) "Had there been within them gods besides Allah, they both would have been ruined."

 

If there were more than one deity in the earth and sky, this order in the universe would be disrupted. For as each deity exerted its power, it would enter the domain of the other's power; either one would overcome the other—rendering the second one helpless—or it would fail to overcome, becoming helpless itself. One who is helpless cannot be a deity. Therefore, since there is a unique order in the universe, Allah exists and is One. (1) (H. DONDUREN, 2/529; cf. 23/91, O. CELIK, 3/357)

 

(23) "Allah is not responsible for what He does."

 

The one who questions must be superior to the one being questioned. Since it is impossible to conceive of a being superior to Allah, it is unthinkable for Him to be questioned by anyone. Furthermore, accountability applies to those whose honesty or justice is doubted. Almighty Allah is pure and far above such deficiencies. (1) (O. CELIK, 3/357)

 

He is the Judge of all judges, the Creator and Originator of all causes and factors, the only Deity who does what He wills. He acts as He pleases, yet He is far above taking part in "play." None of His actions are trivial; everything He does is the essence of wisdom itself. The reality of that wisdom lies within His own knowledge. If He chooses to inform, He informs; if not, He alone knows. In short: it is not within anyone's right to attempt to question or rebuke Him with words like, "Why did this happen like this? Tell me why You did it." "But they (the servants) will be questioned." They will be questioned about everything they have done in the presence of Allah and will receive reward or punishment accordingly. (1) (ELMALILI, 5/445, 446)

 

The People of Truth (Ahl al-Haqq) have reached a consensus that it is disbelief to object to the actions, creations, or occurrences brought about by Allah, the King and the Truth. Only a disbeliever, an ignorant person, or one in misguidance would dare to do so. Objecting to the Prophet (pbuh) is the same, for what he says is only from the Truth, not from his own desires (cf. 53/3-4). Therefore, objecting to him is objecting to the Truth, and this leads a person to destruction. (1) (I. H. BURSEVI, 12/439, 440)

 

(25) "We sent not before you any messenger except that We revealed to him: 'There is no deity except Me, so worship Me.'"

 

Alusi states that in Ibn al-Qayyim’s work Miftah as-Sa’adah, it is said: "If there had been no prophets, there would be no beneficial knowledge nor any righteous deed in the world. There would be no rectitude in living nor order in any land. Humans would be like animals and lowly wild predators. They would resemble dogs attacking one another. Every good in this world is an effect of prophethood." (1) (S. HAWWA, 9/168)

 

21/26-29 ANGELS ARE SERVANTS HONORED WITH GRACE

 

Translation

 

26-27- And they (the pagans) say, "The Most Merciful has taken a son." Exalted is He (far above such things)! Rather, they (the angels whom they call children) are but honored servants. [cf. 16/57] 27- They do not precede Him in speech, and they act only by His command.

 

28- He (Allah) knows what is before them and what is behind them (that is, what they have done and what they will do), and they cannot intercede except for him with whom He is pleased. And they, from fear of Him, are apprehensive. [cf. 2/255; 20/109; 53/26; 78/38]

 

29- And whoever of them should say, "Indeed, I am a god besides Him"—that one We would recompense with Hell. Thus do We recompense the wrongdoers.

 

Commentary

 

(26) "The Most Merciful has taken a son. Exalted is He! Rather, they are honored servants."

 

While Christians claimed that Jesus was the son of Allah, some idolaters asserted that the angels were the daughters of Allah (16/57; 17/40; 43/15-20). Having a child or adopting one arises from a need. However, Allah is far above this; He has no need for anything. (1) (QUR’AN WAY, 3/673)

 

"Far be it! Allah is pure, distant, and exalted from this." For Allah to have a child, He would need a spouse. Allah has no spouse, no child, no mother, and no father. Having these is unique to created beings. Having a spouse and child stems from a need. Allah is free from this; He has no need for anything. (1) (I. KARAGOZ 4/570)

 

Angels are not the daughters of Allah, but chosen and honored servants He created based on specific wisdom. Just as angels will intercede in the hereafter, they also pray and seek forgiveness for the believers in this world (cf. 40/7-9). (1) (O. CELIK, 3/359)

 

(29) "And whoever of them should say: 'Indeed, I am a god besides Him'—that one We would recompense with Hell."

 

According to Ibn Abbas, Qatada, Dahhak, and others, the one referred to here is Iblis. This is because no one among the angels other than him has claimed divinity. Furthermore, the verse encompasses anyone who makes such a claim. (1) (H. DONDUREN, 2/529)

 

21/30-33 EVERY LIVING THING IS CREATED FROM WATER

 

Translation

 

30- Have those who disbelieved not known that the heavens and the earth were a joined entity (as a single mass) and We separated them and made from water every living thing? Then will they not believe?

 

31- And We placed within the earth firmly set mountains, lest it should shift (and shake) with them, and We made therein broad pathways that they might be guided (to their destinations). [cf. 16/15-16; 79/32]

 

32- And We made the sky a protected ceiling, but they, from its signs (of Allah's existence and power), are turning away. [cf. 12/105; 50/6; 51/47; 91/5]

 

33- And He is the one who created the night and the day and the sun and the moon; all [heavenly bodies] in an orbit are swimming.

 

Commentary

 

(30) "Do those who disbelieve not see that the heavens and the earth were joined and We separated them?"

 

There are two views regarding the word "joined" (ratq): The first is from Ibn Abbas: The heavens were joined and did not rain, and the earth was joined and did not produce plants. When Allah created creatures to live on earth, He opened the sky with rain and separated the earth with plants. The second view, represented by Said b. Jubayr and Ibn Kathir, states that the heaven and earth were physically attached. When Allah raised the heaven and separated the earth from it, the "separation" mentioned in the Book occurred. This second explanation aligns with modern scientific theories. Observations show that star clusters are moving away from the center of the universe at a terrifying speed, which serves as evidence that the universe was once a single, joined mass. (1) (S. HAWWA, 9/173)

 

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"...and We made from water every living thing." This indicates that the foundation of life is water. Scientific data shows that more than half of the composition of living beings is water. In another verse (24/45), it is stated that Allah created every living creature from water, then classified them into types according to their characteristics. (1) (QUR’AN WAY, 3/676)

 

In other words, whether it be plants, animals, or humans, We have made water the cause of life for everything that lives. (1) (ELMALILI, 5/449) According to commentators, this means "We gave life to everything through water." Water constitutes 80-90% of the fundamental elements in living things. Aside from miracles, no visible living thing can form or survive without water. Allah began the creation of man from clay (a mixture of soil and water) and gave him a soul after various stages. The human soul, personality, origin of language, self-control, and forward-thinking are unique features not found in other beings. Then, He created human progeny starting from a drop of fluid (nutfa), through various stages, creating each species separately according to its own characteristics, rather than through evolution into another species. (1) (H. T. FEYIZLI, 1/323)

 

(31) "And We placed firmly set mountains on the earth, lest it should shake with them."

 

Scientific research has revealed that the underground roots of mountains are deeper and larger than the parts visible above ground. This confirms how firmly mountains are anchored to the earth. Because of them, the earth rotates without shaking, allowing humans to live comfortably. (1) (O. CELIK, 3/361)

 

(32) "And We made the sky a protected ceiling... but they turn away from its signs."

 

The metaphor of a "protected ceiling" refers to the atmosphere surrounding the Earth and the cosmic space formed by galaxies, solar systems, and stars resulting from the division of the nebula mentioned in verse 30. Cosmic space, created within a balance established by Allah, moves based on centrifugal forces and mutual gravitational pulls; this system protects it from disintegrating. (1) (QUR’AN WAY, 3/677)

 

It being a "protected ceiling" also means the sky does not fall or have its order disrupted. The verse "He withholds the sky from falling upon the earth except by His permission" (22/65) expresses this meaning. (1) (I. KARAGOZ 4/575)

 

(33) "And He is the one who created the night and the day... each swimming in an orbit."

 

The phrase "each" (kullun) refers to a plural (more than two), which points to the rotation of the Earth as well as the sun and moon. This verse alluded to the theory of the Earth's rotation long before it was scientifically proposed. This is another miracle of the Qur'an. (1) (S. HAWWA, 9/174, 175)

 

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Consider that billions of celestial bodies—some sources of light like the sun, others illuminated by another like the moon—each swim in their own specific circle. None are stationary; all perform periodic movements around an axis. They continue their path in the void of space within a perfect order and harmony, protected from any defect. What a wonderful art and what great signs of power! (1) (ELMALILI, 5/451)

 

This perfect system is a great evidence of Allah's existence, unity, and power. Furthermore, this information shows that Muhammad (pbuh) is a true prophet and the Qur'an is the word of Allah. It would be impossible for someone who was unlettered and had no training in astronomy or astrophysics to know these details on his own. This knowledge was informed by Almighty Allah, who knows everything best, through revelation. (1) (I. KARAGOZ 4/577, 578)

 

21/34-35 EVERY SOUL SHALL TASTE DEATH

 

Translation

 

34- (O My Messenger!) We granted not to any human being before you immortality (in the world). Then if you die—are they to live forever? [cf. 55/26]

 

35- Every soul will taste death. And We test you with evil and with good as a trial; and to Us you will be returned.

 

Commentary

 

(34) "We granted not to any human being before you immortality."

 

The pagans were eagerly waiting for the Messenger of Allah (pbuh) to die, for destructive calamities to befall him, and for the people around him to disperse and vanish. As reported in the verse, they used to say: "[He is] a poet for whom we await a misfortune of time (death)" (52/30). This verse was revealed in response to such talk and desires. (1) (O. CELIK, 3/363)

 

Some scholars have cited the command "We granted not to any human being before you immortality" as evidence that Khidr (as) has died and is no longer alive. This is because, whether a saint (wali), a prophet (nabi), or a messenger (rasul), he is still a human being. Although many conflicting views have been put forward by various groups on this subject, the majority of jurists (fuqaha) hold this view. (1) (S. HAWWA, 9/188)

 

(35) "Every soul will taste death. And We test you with evil and with good as a trial."

 

Almighty Allah tests humans as long as they live, both with poverty, illness, pain, and suffering, and with wealth, pleasure, and joyful states. Through this, He intends to reveal who shows patience and who shows gratitude. At the same time, we must not forget that it is an important Sunnah to comfort and offer condolences to our religious brothers and sisters who suffer from calamities such as death, illness, and the like, rather than leaving them to their own devices. (1) (O. CELIK, 3/363)

 

21/36-38 MAN IS CREATED OF HASTE

Translation

 

36- (O My Messenger!) And when those who disbelieve see you, they take you not except in ridicule, [saying], "Is this the one who insults your gods?" While it is they who are disbelievers at the mention of the Most Merciful. [cf. 25/41-42]

 

37- Man was created of haste. (Wait, do not be in a hurry!) I will show you My signs (My punishment), so do not ask Me to hasten [them]. [cf. 17/11]

 

38- And they (the disbelievers) say (to the believers), "When is this promise (of punishment), if you should be truthful?"

 

Commentary

 

(36) "Is this the one who insults your gods?"

 

The word "gods" (alihah) appears in the plural in the verse. This is because, besides Allah, the entities worshipped—idols or those who have been idolized—and those who rule like Pharaoh by rejecting Allah's rulings have also become idolized. Those who willingly attached themselves to Pharaoh's commands took him as a lord. (1) (H. T. FEYIZLI, 1/324)

 

(37) "Man was created of haste."

 

The verse indicates that haste is inherent in human nature (fitra). For this reason, a person might pray for evil just as they pray for good. They want everything to happen the moment they desire it. In a state of joy, they pray for good; in a state of grief or anger, they might invoke curses upon themselves, their children, or their property. Instead of Paradise, the eternal home of blessings, they may prefer the world, which consists only of play, entertainment, and deceptive pleasure (57/20). They may desire the forbidden just as they desire the lawful. They may seek evil before good (13/6). "And if Allah were to hasten for the people the evil [they invoke] as He hastens for them the good, their term would have been ended for them." (10/11) (1) (I. KARAGOZ 4/582)

 

21/39-43 THE RESURRECTION COMES SO SUDDENLY

 

Translation

 

39- If those who disbelieve but knew the time when they will not be able to ward off the fire from their faces or from their backs and they will not be aided (they would not have spoken so). [cf. 7/41; 14/50; 23/104; 39/16]

 

40- Rather, (this day of punishment) will come to them unexpectedly and bewilder them, and they will not be able to repel it, nor will they be reprieved.

 

41- (O My Messenger!) And already were messengers ridiculed before you, but those who mocked them were enveloped by that which they used to ridicule (the punishment).

 

42- (O My Messenger! Say to the disbelievers:) "Who can protect you at night or by day from the Most Merciful (His punishment)?" But they are, at the mention of their Lord and the Qur'an, turning away.

 

43- (O My Messenger!) Or do they have gods to defend them other than Us? They (those they idolize) are not able to help [even] themselves. The pagans will see no friendship (or closeness) from Us.

 

Commentary

 

(39) "If only those who disbelieve knew the time when they will not be able to ward off the fire from their faces and their backs..."

 

This refers to a time when fire will envelop them from the front and from behind. They will be unable to protect or defend themselves against the fire. They will find no one to help them. This outcome is due to the qualities they possessed during their worldly life, such as disbelief, mockery, and demanding that the punishment be hastened. It is their ignorance regarding the punishment that made them treat it so lightly. (1) (S. HAWWA, 9/181)

 

How the Resurrection will occur is stated in the verse: "And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills. Then it will be blown again, and at once they will be standing, looking on." (39/68). The occurrence of the Resurrection and the disruption of the universe's order is entirely within the will and power of Allah. The following verse explains this: "The earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand." (39/67). When the Resurrection occurs, the disbelievers will not be given an opportunity to repent or present an excuse. (1) (I. KARAGOZ 4/583)

 

21/44-47 WE SHALL SET UP SCALES OF JUSTICE ON THE DAY OF RESURRECTION

 

Translation

 

44- But, [on the contrary], We have given enjoyment to these [pagans] and their fathers (from this world) until life grew long for them (as if it would never end). Then do they not see that We come to the land and reduce it from its borders (decreasing their opportunities, blessings, and power)? Is it they then who will be victorious?

 

45- (O My Messenger! Say to the disbelievers:) Say, "I only warn you by revelation." But the deaf do not hear the call when they are warned.

 

46- And if [as much as] a breath of the punishment of your Lord touches them, they will surely say, "Woe to us! Indeed, we were wrongdoers."

 

47- And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant. [cf. 4/40; 18/49; 31/16]

 

Commentary

 

(44) "Do they not see that We come to the land and reduce it from its borders?"

 

The land that Allah, with His power, comes to and reduces from its borders refers to the lands on which the pagans lived at that time. Since this verse was revealed in Mecca, it is a miracle of the Qur’an that Almighty Allah gave glad tidings to His Messenger that the lands of the pagans would, after a time, pass into the hands of the Muslims. (1) (O. CELIK, 3/366)

 

"And We have already destroyed the cities that were around you." (46/27) Hasan al-Basri states: The meaning of this is the victory of Islam over disbelief. (1) (S. HAWWA, 9/189)

 

(47) "We set up the scales of justice for the Day of Resurrection."

 

Mawazin is the plural of mizan, which in its clear meaning refers to the measuring instrument by which the deeds of every accountable person will be weighed. Good deeds are placed on one side and evil deeds on the other. According to Ibn Abbas, good deeds will appear in beautiful forms and evil deeds in ugly forms to be placed on the scale. In verses concerning those whose deeds are heavy or light, this word appears in the plural. (cf. 7/8, 9; 23/102, 103; 101/6, 8) (1) (S. HAWWA, 9/194)

 

In the Hereafter, people will be judged, their deeds will be evaluated justly, and no injustice will ever be done in giving recompense. Everyone will be rewarded for their good deeds in excess (6/160), and the punishment for evil deeds will be equal to the act; no one will be oppressed in the slightest. For the Judge is Almighty Allah, who has forbidden oppression for Himself and among people (Muslim) and who does not oppress even an atom's weight (4/40). Just as there will be no reduction or forgetting of anyone's rewards, no sin that was not committed will be attributed to a person; everyone will see the recompense for what they have done. (cf. 40/17, 36/54; I. KARAGOZ 4/589, 590)

 

Regarding the pagans, it is commanded: "We will not assign to them on the Day of Resurrection any weight (scale)." (18/105) This means they are given no value and their deeds are not weighed. No value is given to them or to those who, like them, were arrogant toward Allah and whose deeds became void. Because the good deeds of those who associate partners with Allah have also become void and vanished, they have no good deeds to be placed on the scale against their evils. Therefore, the mizan is not established for them. (1) (I. H. BURSEVI, 12/498, 499)

 

The phrase "no one being treated unjustly" means that no one is punished for a crime they did not commit, the punishment is proportionate to the crimes, no excess punishment is given, and for righteous deeds, rewards are given from ten-fold to seven hundred-fold and beyond measure (2/161, 6/165, 39/10), and no good deed is left unrewarded. (1) (I. KARAGOZ 4/591)

 

21/48-50 A LIGHT AND A REMINDER FOR THE GOD-FEARING

 

Translation

 

48-49- And We had certainly given Moses and Aaron the Criterion (the Torah) and a light and reminder for the righteous. 49- Those who fear their Lord unseen, while they are of the Hour (of Resurrection) apprehensive.

 

50- And this (Qur’an) which We have sent down is a blessed reminder. Is it then this that you are rejecting?

 

Commentary

 

(48) "And We had certainly given Moses and Aaron the Furqan (the Criterion)."

 

Furqan means that which distinguishes truth from falsehood and right from wrong. The Holy Qur’an uses this word most often to characterize heavenly books. Here, it is used for the Torah, as it is known that the book given to Moses was the Torah. At the same time, Furqan is one of the most important names of the Holy Qur’an (cf. 25/1). (1) (O. CELIK, 3/370)

 

These three terms are used to exalt and praise the Torah: (1) Furqan: A criterion that separates truth from falsehood; (2) Ziya (Light): A light that shows the correct way of life; (3) Zikir (Reminder): A lesson that reminds the children of Adam—who have strayed into wrong paths—of the lessons they have forgotten. (1) (MAWDUDI, 3/283)

 

(50) "And this is a blessed reminder (zikr) which We have sent down."

 

The Qur’an is a zikr; it introduces, reminds of, and explains Allah. It informs of His commands and prohibitions, what He loves and dislikes, and what He is pleased with or not. It is mubarak (blessed); it is fruitful, permanent, highly beneficial, and contains abundant knowledge. There is nothing to be found strange or unwelcome in its revelation, its admirable style and expression, its eloquence (balagha), or its clarity (fasahah). It is the greatest miracle of Muhammad (pbuh). To deny and reject such a book is unthinkable. (1) (O. CELIK, 3/371)

 

21/51-63 WE FOUND OUR FATHERS WORSHIPPING IDOLS

 

Translation

 

51- And We had certainly given Abraham his sound judgment (the ability to know and find the truth) before, and We were of him (his fitness for prophethood) Knowing. [cf. 6/75]

 

52- When he said to his father and his people, "What are these statues to which you are devoted (in worship)?"

 

53- They (the idolaters) said, "We found our fathers worshippers of them."

 

54- (Abraham) said, "You were certainly, you and your fathers, in manifest error."

 

55- They said, "Have you come to us with the truth, or are you one of those who jest?"

 

56- He said, "No, your Lord is the Lord of the heavens and the earth, who created them, and I am of those who testify to that."

 

57- (Abraham said to himself,) "And by Allah, I will surely plan a plot against your idols after you have turned and gone away."

 

58- So (when they left) he made them into fragments, except a large one among them, that they might perhaps refer back to it.

 

59- (When they returned,) they said, "Who has done this to our gods? Indeed, he is one of the wrongdoers."

 

60- (Some idolaters) said, "We heard a young man mentioning them; he is called Abraham."

 

61- They said, "Then bring him before the eyes of the people that they may testify (to his punishment)."

 

62- (When Abraham arrived,) they said, "Have you done this to our gods, O Abraham?"

 

63- (Abraham) said, "Rather, this largest of them did it, so ask them if they should [be able to] speak."

 

Commentary

 

(52) "When he said to his father and his people: 'What are these statues to which you are devoted?'"

 

The word timsal (statue) refers to figures made in imitation of things created by Allah. The society to which Prophet Abraham was sent worshipped various idols made in the form of humans, animals, stars, and the like. (1) (O. CELIK, 3/373)

 

With this question, Abraham pretended not to know what they were doing. This feigned ignorance was a way of belittling their deities, even though he knew it would anger them. These words are an example of the "sound judgment" (rushd) given to him since his youth. (1) (S. HAWWA, 9/199)

 

Ibn Kathir mentions a narration from Ali (ra) who, upon passing by a group playing chess, recited: "What are these statues to which you are devoted?" (In this expression, there is a disapproval of playing chess, as he used the same words Abraham used for idols). (1) (I. H. BURSEVI, 12/510) Except for Abu Yusuf, the Hanafis use this as evidence, as they equate chess with games of dice. Conversely, many jurists see a difference between dice and chess; they consider chess permissible—provided it is with a righteous intention—as long as it is not excessive and does not hinder one from fulfilling a religious duty. (1) (S. HAWWA, 9/204)

 

(53) "They said: 'We found our fathers worshipping them.'"

 

Imitation (taqlid) is only permissible in matters that are generally likely to be correct. This points to the fact that, except for those to whom Allah gives guidance, most people are dominated by imitation in serving their desires and the world. (1) According to Hanafis and Zahiris, the faith (iman) of an imitator (muqallid) is valid. An imitator is one who believes in the createdness of the universe, the existence and attributes of the Creator, the truth of the prophets, and all essentials of faith without seeking formal evidence. (1) (I. H. BURSEVI, 12/512)

 

(57) "By Allah, I will surely plan a plot against your idols after you have turned and gone away!"

 

Meaning: If you do not understand through discussion, I will prove to you with a visible evidence that these idols are helpless and powerless. Therefore, it is not right for you to accept them as gods. (1) (MAWDUDI, 3/285)

 

(60) "They said: 'We heard a young man... he is called Abraham.'"

 

Ibn Abbas stated: "Whomever Allah sent as a prophet was a young man. Whichever scholar was given knowledge was given it while young." He then recited this verse. (1) (S. HAWWA, 9/204)

 

(61) "They said: 'Bring him before the eyes of the people...'"

 

When this news reached Nimrod and his leading men, they found it unseemly to arrest Abraham without clear evidence; they wanted to base the punishment on eyewitness testimony or hearsay. According to this, a person cannot be arrested on an abstract accusation without proof. Until evidence of a crime is found, a person is considered innocent. This principle is expressed as: "Freedom from liability is the original state" (Bara'at-i zimmet asıldır). (1) (H. DONDUREN, 2/530)

 

(63) "(Abraham) said: 'Rather, this largest of them did it! Ask them if they can speak!'"

 

Ibn Kathir says: By this, Abraham wanted them to admit that these idols do not speak and that such a thing cannot be expected from an inanimate object. (1) (S. HAWWA, 9/200)

 

Prophet Abraham spoke words that were not literally true in two other places: (1) When he said "I am sick" to avoid going to the festival so he could break the idols (37/88-89), and (2) during the migration when he said his wife Sarah was his "sister" (meaning in religion) to protect her from the tyrant king. (1) (H. T. FEYIZLI, 1/326)

 

In a hadith narrated by Abu Hurairah, it is said: "Abraham (as) lied three times..." (1) (S. HAWWA, 9/205) Here, these allusive (ta'riz) or double-meaning (tawriya) words are called "lies" only because they formally resemble lies. Otherwise, open lying is a major sin, and prophets are protected (masum) from major sins. (1) (I. H. BURSEVI, 12/520) Ta'riz is concealing what one intended to say behind another expression. Abraham's intent in saying "the big one did it" was to show that those unable to protect themselves from harm certainly cannot protect others and cannot be gods. (1) (I. H. BURSEVI, 12/520, 521)

 

Note: During a police raid on a gathering led by Mahmud Sâmi Ramazanoğlu (ks), the police saw many shoes and asked what they were. Sâmi Efendi replied, "They came for repair." This was not a lie, as he intended "spiritual repair." This is an example of ta'riz.

 

21/64-67 WILL YOU NOT USE YOUR REASON?

 

Translation

 

64- So they (the pagans) returned to their [own] selves and said (among themselves), "Indeed, it is you who are the wrongdoers."

 

65- Then they reversed themselves (returning to their old beliefs), [saying], "You already know that these [idols] do not speak!"

 

66- (Abraham) said, "Then do you worship instead of Allah that which does not benefit you at all or harm you?"

 

67- "Fie upon you and upon that which you worship instead of Allah! Will you not then use your reason?"

 

Commentary

 

(65) "You already know that these do not speak!"

 

Prophet Abraham took their admission as an opportunity to cry out to their faces how meaningless, baseless, absurd, and hollow their beliefs were. Because they were in such an inconceivable state of error, he spoke the harshest words that could be uttered within the etiquette of a prophet. (1) (O. CELIK, 3/375)

 

However, the pagans, who could not tolerate this criticism due to their fanaticism, decided to burn Abraham. Thus, while their gods should have been protecting them, they sought to protect their gods. According to reports, his people lit a massive fire to burn Abraham and threw him into the fire with a catapult. Yet, as a miracle from Allah, the fire did not burn him. (1) (QUR’AN WAY, 3/687)

 

21/68-70 O FIRE! BE COOLNESS AND PEACE FOR ABRAHAM!

 

Translation

 

68- They (some of the pagans) said, "If you are to act, burn him and (thereby) support your gods." [cf. 29/24]

 

69-70- (Nimrod and his men threw Abraham into the fire.) We said, "O fire, be coolness and peace upon Abraham." 70- And they intended for him a plot, but We made them the greatest losers (in this world and the Hereafter).

 

Commentary

 

(68) "They said: 'Burn him and support your gods, if you are to act.'"

 

"Burn Abraham in the fire," they said. For burning in fire is the most terrifying and severe form of torture. If you are to take revenge for your idols, choose this most heavy and dreadful path of punishment. Go the way of burning him in fire. (1) (S. HAWWA, 9/201)

 

When they carried out this intention, "We said: O fire! Be coolness and peace upon Abraham." Be both cool and safe. That is, depart from your quality of burning and become cold, so that Abraham may be saved from you. (1) (S. HAWWA, 9/202)

 

Hadith: Regarding Almighty Allah protecting Abraham (as) from the fire, Ibn Kathir records a narration from Ibn Abbas in Bukhari: Prophet Abraham said, "Hasbunallahu wa ni'mal wakil: Allah is sufficient for me, and He is the best Disposer of affairs." Muhammad (pbuh) also said these words when people said, "Indeed, the people have gathered against you, so fear them." But it [only] increased them in faith, and they said, "Allah is sufficient for us, and He is the best Disposer of affairs" (3/173). (1) (S. HAWWA, 9/205, 206)

 

Hadith: The maidservant of al-Faqih b. al-Mughira al-Makhzumi said: I once entered the presence of Aisha (ra) and saw a spear in her hand. I asked, "O Mother of the Believers, what are you doing with this spear?" She said, "We kill these lizards with it." The Messenger of Allah (pbuh) said: "When Abraham (as) was thrown into the fire, every living animal on earth tried to extinguish the fire except for this lizard; it was blowing on the fire against Abraham. Therefore, the Messenger of Allah (pbuh) commanded us to kill it." (1) (S. HAWWA, 9/206)

 

(70) "But We made them the greatest losers."

 

We defeated them and made them base. Because they wanted to plot against a prophet of Allah, Allah nullified their plot and saved him from the fire, and they were suddenly routed there. (1) (S. HAWWA, 9/202)

 

21/71-75 WE GAVE LUT JUDGMENT AND KNOWLEDGE

 

Translation

 

71- And We delivered him and Lut to the land which We had blessed for the worlds (reaching Palestine).

 

72- And We gave him (Abraham) Isaac and Jacob in addition (as a grandson), and all [of them] We made righteous. [cf. 2/133; 11/71; 19/49]

 

73- And We made them (all three) leaders guiding by Our command. And We inspired to them the doing of good deeds, establishment of prayer, and giving of zakah; and they were worshippers of Us.

 

74-75- And to Lut (as well), We gave judgment (wisdom, prophethood) and knowledge, and We saved him from the city that was practicing wicked deeds. Indeed, they were a people of evil, defiantly disobedient. 75- And We admitted him into Our mercy (Our protection); indeed, he was of the righteous. [cf. 15/57-76; 29/26]

 

Commentary

 

(71) "We delivered him and Lut to the land which We had blessed for the worlds."

 

According to reports, Abraham (as) traveled from Iraq to Palestine, and Lut (as) went to al-Mu'tafikah (near the Dead Sea), which was a day's distance from there. The blessed land refers to the regions of Damascus and Palestine. These regions are considered blessed not only for their abundance of worldly blessings but also because many prophets lived there and spread their religions to the world. (1) (H. DONDUREN, 2/531)

 

(72) "And We gave him Isaac and Jacob in addition."

 

Prophet Abraham had no children; in his old age, he prayed to Allah to grant him a righteous child (37/100). Allah granted him Ishmael, then Isaac, and his grandson Jacob. The child given to Prophet Abraham as an "additional gift" is Jacob, the son of Isaac. (1) (QUR’AN WAY, 3/688)

 

(74) "And to Lut We gave judgment and knowledge."

 

Commentators have interpreted the "judgment" given by Almighty Allah to Lut as prophethood or the role of a judge, and "knowledge" as the sciences of religion. (1) (QUR’AN WAY, 3/688)

 

"We saved him from the city that was practicing wicked deeds." The city mentioned is the town of Sodom. Nasafi listed some of the wicked deeds they practiced as: sodomy, farting loudly in public gatherings, and throwing pebbles at passersby. (1) (S. HAWWA, 9/203)

 

(As mentioned before) Lut (as) had believed in Prophet Abraham while in Mesopotamia and migrated with him to Palestine. There, Almighty Allah granted him the duty of prophethood and commanded him to settle in Sodom to guide its people. The people did not heed Prophet Lut's message; only his family members, excluding his wife, believed in him (cf. 51/31-37). One night, Lut took his family and left the city. At sunrise, a terrifying blast overtook the pagans, followed by a violent earthquake that overturned the city, and stones rained down upon them. (1) (QUR’AN WAY, 3/688)

 

21/76-82 WILL YOU NOT THEN BE GRATEFUL?

 

Translation

 

76- (O My Messenger!) And Noah (remember him!) when he called (to Us) before, so We responded to him and delivered him and his family from the great distress. [cf. 54/9-10; 71/26-28]

 

77- And We delivered him from the people who denied Our signs. Indeed, they were a people of evil, so We drowned them, all of them. [cf. 11/40]

 

78- (O My Messenger!) And David and Solomon (remember them!) when they gave judgment concerning the field when the sheep of a people pastured therein by night (without a shepherd), and We were witness to their judgment.

 

79- And We gave understanding of the [case] to Solomon, and to each [of them] We gave judgment (wisdom and prophethood) and knowledge. And We subjected the mountains and the birds to exalt [Us] along with David. And it was We who were the doer [of all these things]. [cf. 34/10]

 

80- And We taught him (David) the fashioning of coats of armor to protect you from your [enemy in] battle. So will you then be grateful?

 

81- And to Solomon [We subjected] the wind, blowing forcefully, proceeding by his command toward the land which We had blessed. And We are ever, of all things, Knowing. [cf. 34/12; 38/36]

 

82- And of the devils were those who dived for him (for pearls) and did work other than that. And We were of them guardians (keeping them under control). [cf. 34/13; 38/37-38]

 

Commentary

 

(77) "We saved him from the people who denied Our signs... We drowned them all."

 

Prophet Noah preached Allah's religion for many years, but his society ignored his message and persisted in disbelief. Finally, he prayed: "I am overpowered, so help [me]!" (54/10) and "My Lord, do not leave upon the earth from among the disbelievers an inhabitant" (71/26). Allah accepted his prayer, saving him and the believers in the Ark, while drowning the wicked people. (1) (O. CELIK, 3/380)

 

(78) "When they gave judgment concerning the field..."

 

Both David and Solomon gave judgments based on their own ijtihad (legal reasoning), as was the law in their Sharia. In our Sharia, according to Abu Hanifa and his companions, there is no compensation for crop damage caused by animals whether by day or night, unless someone was leading or driving them at the time. According to Shafi'i, compensation is required if the damage occurs at night. (1) (S. HAWWA, 9/219)

 

(79) "To each of them We gave judgment and knowledge."

 

This expression indicates that although they gave different rulings, both possessed a full sense of truth, justice, and responsibility. (1) (QUR’AN WAY, 3/693)

 

While Allah granted Solomon a distinction in making accurate judgments, He subjected the mountains and birds to David to glorify Allah with him. David (as) would pass by mountains while exalting Allah, and the mountains would respond. The birds did the same. (1) Furthermore, Allah taught David the art of making coats of armor. Despite being a prophet with political authority and vast economic means, he preferred to live by the labor of his own hands. Hadith: The Messenger of Allah (pbuh) said: "No one has ever eaten a better meal than that which one has earned by working with one's own hands. The Prophet of Allah, David, used to eat from the earnings of his own hands" (Bukhari). (1) (O. CELIK, 3/382)

 

(80) "We taught him the art of making coats of armor for your benefit..."

 

According to Surah Saba (34/10-11), Allah softened iron for David and commanded him to make full coats of mail. This shows that Allah made David a master in using iron. This fact is supported by archaeological research, which indicates the Iron Age began between 1200 and 1000 BCE, the period in which David (as) lived. (1) (MAWDUDI, 3/292)

 

(81) "And to Solomon [We subjected] the wind, blowing forcefully."

 

In another verse (38/36), the wind is described as blowing "gently." This is because the wind blew according to his desire—sometimes soft and pleasant, sometimes forceful. (1) (S. HAWWA, 9/210, 211) Allah made Solomon the heir to his father David in prophethood and kingship, and miraculously subjected the wind and the devils to him. The blessed land mentioned is Palestine. (1) (QUR’AN WAY, 3/694)

 

(82) "And of the devils were those who dived for him..."

 

The devils subjected to Solomon (as) were a group of Jinn. They dived into the sea to extract jewels for him. They were also engaged in various crafts, building cities, palaces, and admirable works of art. As stated in Surah Saba (34/13): "They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and fixed cooking pots." (1) (O. CELIK, 3/383, 384)

 

21/83-86 YOU ARE THE MOST MERCIFUL OF THE MERCIFUL

 

Translation

 

83- (O My Messenger!) And [remember] Job, when he called to his Lord, "Indeed, adversity has touched me, and You are the Most Merciful of the merciful."

 

84- So We responded to him and removed what afflicted him of adversity. And We gave him [back] his family and the like thereof with them as a mercy from Us and a reminder for the worshippers [of Allah]. [cf. 38/41-44]

 

85- (O My Messenger!) And [remember] Ishmael and Idris and Dhul-Kifl; all were of the patient.

 

86- And We admitted them into Our mercy. Indeed, they were of the righteous.

 

Commentary

 

(83) "And [remember] Job... when he prayed: 'Adversity has touched me... and You are the Most Merciful of the merciful.'"

 

The Holy Qur'an informs us that Job (as) was given revelation (4/163) and guided (6/84). As stated in this verse, Prophet Job was afflicted with a severe illness, and to be saved from it, he sought refuge in Allah's mercy, asking for healing. Almighty Allah accepted his prayer; He commanded him to strike the ground with his foot and informed him that he would be healed by washing with the water that would spring forth, thus restoring his health. Furthermore, Allah granted him back his family members along with as many more. (1) (QUR’AN WAY, 3/695)

 

When explaining the story of Prophet Job, commentators mention a multitude of astonishing things that have no basis in the Book or the Sunnah. In fact, relying on some of these is strictly forbidden, as clearly stated by scholars of Tawhid. For example, the claims that worms consumed his entire body except for his heart and tongue, or that he was left in a landfill, are not true. Such statements cannot be reported as reliable; they have no authentic source and are likely narrations from the People of the Book (Israilīyāt), whose accounts are full of degrading expressions regarding prophets. (1) (S. HAWWA, 9/222)

 

"You are the Most Merciful of the merciful." Out of patience for the calamity Allah sent, he does not explicitly demand a change in his situation. Due to his etiquette (adab) and modesty before Him, he does not suggest a specific outcome. This is the example of a patient servant who does not let his heart be constricted by affliction, nor does he lash out despite the pain of a disease that has been cited as an example for centuries. He was even shy to ask his Lord to remove the calamity. Trusting that his Lord knew his condition, he thought there was no need to make a specific request and left the matter to Him. (1) (S. KUTUB, 7/297)

 

(85) "And [remember] Ishmael, Idris, and Dhul-Kifl."

 

There is a difference of opinion as to whether Dhul-Kifl was a prophet or a righteous servant who reached a high rank but was not given the duty of prophethood. While some Islamic scholars say he was a righteous servant, many state that he was a prophet. The Qur'an does not explicitly define his prophethood but describes him as being among the righteous (38/44). (1) (QUR’AN WAY, 3/696)

 

Ibn Kathir states: "Regarding Dhul-Kifl, it is understood from the context that he is mentioned alongside prophets because he was indeed a prophet." In works concerning Aqaid (Islamic Creed), Dhul-Kifl is listed as one of the 25 prop<