CHAPTER 7: AL-A'RAF (THE HEIGHTS

Introduction

It was revealed during the Mecca period. It consists of 206 verses. As mentioned in the 46th verse, Al-A‘raf is a high ridge between Paradise and Hell, and because it is mentioned therein, this word became the name of the surah. According to some, verses 163 and 171 of the surah were revealed in Medina. (H. T. FEYIZLI, 1/150)

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

7/1-3 FOLLOW THE QUR’AN

Translation

1-Elif, Lam, Mim, Sad.

2- (O My Prophet! This Qur’an) is a Book revealed to you – so let there not be in your breast any distress from this (matter of conveying the Qur’an) – that you may warn (people) thereby and as a reminder to the believers.

3- (O people!) Follow what has been revealed to you from your Lord (the Holy Qur’an) and do not follow 'leaders and friends' other than Him / without Him. How little you take admonition!

Commentary

(1) ‘Elif, lam, mim, sad.’ There is no nass / explicit ruling regarding the interpretation of these letters. Everything that the mufessirs have said on this subject consists of certain views they recorded within the framework of their own understanding. (S. HAWWA, 5/78)

(2) ‘So let there not be in your breast any distress therefrom.’ Most of the PAGAN Arabs were accusing our Prophet of lying and sorcery; their prominent figures were saying to the public, “Do not believe, be patient with your gods, these things being recited are fabricated; has the Dhikr / Qur’an been revealed to Muhammad among us?” (38/4-8). Our Prophet (pbuh), whose ‘breast was constricted’ (15/97) because of the words the pagans said, was almost reaching the point of ‘destroying himself’ (26/3) because they did not believe. Almighty Allah informed His Prophet not to pay attention to the reactions, not to ‘fall into distress,’ that previous societies also turned away from and denied their prophets (26/6), and that his duty was only to convey the Qur’an (42/48). (I. KARAGOZ 2/604)

(3) The command ‘Follow what has been revealed to you from your Lord’ is mentioned unconditionally and absolutely. Therefore, unless there is a contrary sign or evidence, it is obligatory (fard) to obey all the commands of the Qur’an, to avoid its prohibitions, to implement its principles and rulings, to accept its permissible as permissible and its forbidden as forbidden, and to refrain from the forbidden. (..) In the second sentence of the verse, meaning ‘do not follow friends/protectors other than Allah,’ obeying people in matters of rebellion against Allah is forbidden. According to this sentence of the verse, no ruling, command, or prohibition that does not overlap with the rulings of the Qur’an is followed; if followed, it constitutes rebellion against Allah. In the following verse, the reason for not following the commands and prohibitions of those other than Allah and His Prophet that are contrary to Islam is stated: ‘If you were to obey most of those on earth, they would mislead you from the way of Allah’ (6/114). If there is a verse or a sound (sahih) hadith on any subject, that verse or hadith is taken as the basis, and other views are not credited. (I. KARAGOZ 2/605)

‘Do not follow friends/protectors other than Him.’ Do not leave Allah and go after other people. Do not leave the path shown by the Messenger of Allah and do not deviate into other paths. If you deviate into other paths, you will have turned away from the ruling of Allah. That is, you will have taken jinn and human devils as ‘awliya’ (friends/protectors) besides Allah and obeyed them. (S. HAWWA, 5/79)

7/4-7 THE DESTRUCTION OF PAST NATIONS

Translation

4- How many a rebellious town (population) have We destroyed! Our punishment came to them by night or while they were sleeping in the afternoon. [cf. 7/97-99; 16/45]

5- When Our punishment came to them, their only cry (confession) was: "We were indeed wrongdoers (who exceeded the limits of Allah)."

6- Then We will surely question those to whom (a messenger) was sent, and We will surely question the (messengers) who were sent (about those who followed them or not, and about their duty of conveyance).

7- And We will surely relate to them (everything they did in the world) with absolute knowledge. We were never absent (or unaware of them).

Commentary

(4) ‘How many a town is there that We have destroyed. Our raid came upon them by night while they were sleeping or while they were resting at noon.’ The reason specifically these two times are mentioned is that they are times of being in a state of heedlessness. The punishment that comes at these times is more severe and more terrifying. Nasafi says: The people of Lot (a.s.) were destroyed at the time of dawn at night, and the people of Shuayb (a.s.) were destroyed at the time of kaylulah (mid-morning and after). (S. HAWWA, 5/79)

(5) ‘Their only cry at the moment they suffered Our punishment was to say "We were indeed wrongdoers."’ The wrongdoing (zulm) intended by these disaster victims with these words means polytheism (shirk). We frequently encounter this form of expression in the style of the Qur'an. Indeed, just as polytheism is wrongdoing, wrongdoing is also polytheism. Can one imagine a greater wrongdoer than someone who associates partners with their Lord who created them? (S. KUTUB, 4/256)

Here, wrongdoing (zulm) means polytheism, encompassing all of the following: being stubborn, accusing the prophet of lying, turning a deaf ear to warnings, and turning one's back on the verses of Allah. (QUR’AN WAY, 2/501)

Hadith: No nation has been destroyed until all the excuses they could put forward were eliminated. (Narration of Ibn Humayd from Abdullah b. Masud, S. HAWWA, 5/83)

(6) ‘By Allah, We will surely question those to whom a messenger was sent, and We will surely question those who were sent as messengers.’ We will interrogate them by asking, "How and with what answer did you meet the sent messengers?" and "What answer did you give the messengers?" (Qasas 28/65). (ELMALILI, 4/11)

Rahman 55/39: ‘On that Day, neither man nor jinn will be asked about his sin.’ This means their guilt is evident from their faces. Their crimes have been known and recorded with all the evidence. There is no need to ask them or this or that person. (ELMALILI, 4/12)

(7) ‘By Allah, We will tell them with knowledge.’ When the prophets are questioned, they will say, "We have no knowledge; it is only You, You, who are the Knower of the unseen" (Maidah, 5/109). Thereupon, We will confront them with everything they did, their inner and outer selves, including their most secret states, with Our knowledge. (ELMALILI, 4/12)

7/8-10 THE WEIGHING OF DEEDS ON THE DAY OF JUDGEMENT

Translation

8- And the weighing on that Day (of Judgment, of everything everyone did in the world) is the truth (reality). Those whose scales are heavy – it is they who are the successful.

9- And those whose scales are light – they are the ones who have lost themselves (ruined themselves) because they used to deny Our verses.

10- (O people!) And We have certainly established you upon the earth and made for you therein (many) means of livelihood. Little is the gratitude you show.

Commentary

(8) ‘The weighing on that Day is the truth (will take place)’ It is a truth and reality that on the Day when Allah will question the nations and His Messengers, deeds will be weighed in a just manner. (S. HAWWA, 5/79)

On that Day, every transaction in the records of deeds will be weighed rightfully down to the finest and smallest points, and the balances of credits and debts in favor or against will be fully realized; everyone's profit-loss slips, balance sheets, and documents will be produced, and accounts will be closed. (ELMALILI, 4/12)

The Scale (al-Wazn): Among the people, it is understood as a scale or a balance. There are different views regarding its nature on the Day of Judgment. The majority (Jumhur) are of the opinion that what will be weighed in the scale are the pages (scrolls) of deeds. Creatures will be questioned about their deeds, and their tongues and organs will confess to these deeds. One should not attempt to say anything about the nature of these pages. Allah is the One who knows their reality best. (S. HAWWA, 5/85)

According to the view of the majority, they are of the opinion that the weighing of deeds will be specific to Muslims. The deeds of the disbelievers, however, will come to nothing: indeed, it is stated in the verse (al-Kahf, 18/105), ‘We will not assign to them on the Day of Resurrection any weight.’ In this respect, their punishment will not be lightened due to their deeds. However, as an exception for Abu Talib, his punishment will be reduced. (S. HAWWA, 5/86, 87)

(8-9) Since these verses state that the scales of the disbelievers will be light, it means that a scale will be set up for the disbelievers. When this verse and similar ones (23/102, 103; 101/6-7) are evaluated together, it is understood that a scale will be set up for disbelievers, but this scale is not to distinguish between their good and evil deeds or their rewards and sins, but rather to count, reveal, and question their sins and evils. Because they do not have faith, the disbelievers have no good deeds (hasanat), beautiful actions, or rewards. For deeds without faith go to waste (5/5). In the absence of faith and righteous deeds, their weight in the scale remains light. (I. KARAGOZ 2/614)

In the court of the hereafter, deeds will be evaluated in a just manner, no injustice will be done, everyone will be paid the equivalent of what they have done, and the rewards for good deeds will be given in abundance. However, it will be possible for some sins of the believers to be forgiven or some of their rewards to be increased through repentance, intercession, or as a sign of Allah's mercy. (QUR’AN WAY, 2/503)

(9) ‘And those whose scales are light,’ What will happen if the sins of the believers weigh heavier than their rewards? When we look at the verses and hadiths related to the subject, we understand that the state of this person will be left to Allah. If He wills – except for the rights of other humans – He forgives the believer or pardons them through intercession and puts them in His Paradise; if He wills, He does not forgive (2/284) and punishes them in Hell in proportion to their sin, then takes them out of Hell as a reward for their faith and puts them in His Paradise. (I. KARAGOZ 2/612)

(10) ‘And certainly We established you upon the earth,’ We made you settled, We made it a homeland for you, a headquarters for your life and death, or We gave you disposal, power, and strength over it. ‘And We created and allocated for you therein many livelihoods,’ reasons and means to live, subsist, and benefit. In other words, these fundamental blessings like homeland, power, and livelihood are among the great divine gifts. And because of these, people owe so many rights, duties, thanks, and gratitude to Allah. (ELMALILI, 4/16)

‘And certainly We established you upon the earth and made for you therein (many) means of livelihood. Little is the gratitude you show.’ Almighty Allah created the earth for humans (2/29), placed everything in the heavens, the earth, and what is between them at the service of humans (31/20), and brought the world into existence with the characteristics for humans to live in. (..) The soil, water, plants, minerals, trees, and animals on the ground – in short, all beings – have been offered for the benefit of human beings. (I. KARAGOZ 2/615)

7/11-18 IBLIS’S ENMITY TOWARD PROPHET ADAM

Translation

11- (O people!) And We have certainly created you (the substance of your matter first as humans), then We gave you shape. Then We said to the angels, "Prostrate to Adam (for My Power)." So they prostrated, except for Iblis; he was not of those who prostrated. [cf. 2/34-39]

12- (Allah said to Iblis:) "What prevented you from prostrating when I commanded you?" (Iblis) said: "I am better than him. You created me from fire and created him from clay."

13- (Allah) said: "Descend from it (Paradise)! For it is not for you to be arrogant here. So get out! Indeed, you are of the debased."

14-15- (Iblis) said: "Give me respite (at least) until the Day they are resurrected." 15 . (Allah) said: "Indeed, you are of those given respite."

16-17- (Iblis) said: "Because You have put me in error (allowed me to stray), I will surely sit (in ambush) for them on Your straight path." 17 . "Then I will come to them from their front and from their back and on their right and on their left (to mislead them), and You will not find most of them to be grateful (performing their servitude)."

18- (Allah) said: "Get out of it, reproached and expelled (from My mercy). Whoever of them follows you – I will surely fill Hell with you, all together."

Commentary

(11) ‘And We certainly created you, then We gave you shape.’ First the souls were created, then the clay which is the raw material of man, and then, after giving shape to the first man, Prophet Adam, who was created from clay, and breathing the soul into him, the angels were asked to submit to him. (H. DONDUREN, 1/277)

We created your father Adam from shapeless clay, and after that, We gave him shape and form; or We brought you into existence in the loins of men and shaped you in the wombs of women. (S. HAWWA, 5/111)

As mentioned in the noble verse, man is not his own creator. Nor is he the one who gives himself shape/form, languages, and colors (3/6; 30/22; 40/64; 64/11). Similarly, his knowledge is not eternal, everlasting, all-encompassing, or absolute. Such being the case, if a person—even if they recognize the greatness of the Supreme Creator like Iblis—acts arrogantly and does not prostrate/worship and fulfill His command, they would be ungrateful/disbelieving and would become one of those whom the devil tries to make like himself. (H. T. FEYIZLI, 1/150)

It is stated in Surah al-Kahf (18/50) that Iblis was once of the jinn, and in Surah at-Tahrim (66/6) that Angels will not rebel against Allah's commands. Accordingly, unlike angels, Iblis possesses the capacity to rebel against commands. (QUR’AN WAY, 2/506)

‘He said, "I am better than him. You created me from fire and Him from clay."’ When Iblis was rebuked and questioned, he replied: ‘I am better than him,’ meaning more virtuous/superior and higher. ‘It is not appropriate for one who is such to prostrate to one of a lower degree.’ (ELMALILI, 4/17)

Iblis, who is of jinn origin (18/50), was addressed with the command to prostrate to Prophet Adam along with the angels while he was among them (38/69) and was a servant holding a rank and degree in the presence of Allah (15/27, 55/15). He turned away arrogantly and did not fulfill the command to prostrate (2/34, 38/73-75). The fact that Almighty Allah ‘asked Iblis why he did not prostrate’ is not to learn the reason, but to make him confess his crime. Because Allah knows everything; nothing remains hidden from Him. (I. KARAGOZ 2/617)

From Nasafi: Clay is superior to fire due to its firmness and dignity. Knowledge, modesty, and patience come from it. This state led (Prophet Adam) to repentance and seeking forgiveness. In fire, however, rebelliousness and rising are prominent. This state pushed him toward arrogance (kibir). While destruction, betrayal, and annihilation are expected from fire, trust and development are expected from soil. Clay extinguishes fire. However, fire does not destroy clay. Ultimately, Iblis made a wrong comparison and his foot slipped. (S. HAWWA, 5/124)

‘What prevented you from prostrating when I commanded you?’ Although Allah knew the real reason that prevented Iblis from prostrating, His questioning was to reveal his arrogance, stubbornness, and disbelief, and his seeing Adam's origin as inferior. In the noble verse, there is evidence in favor of those among the scholars of methodology (usul) who defend the view that ‘a command expresses obligation.’ (S. HAWWA, 5/112)

(13) ‘Exit immediately, you are of the debased.’ Since you are acting arrogantly, descend from Paradise to below. (S. HAWWA, 5/112)

Being arrogant is smallness. One who is to become great does not act arrogantly. With this command, Almighty Allah immediately dismissed him from his position and brought him down. He condemned him to smallness and insult in return for his arrogance. (ELMALILI, 4/20)

Thus, the devil became cursed and debased because he reasoned according to his whims against the command of Almighty Allah and acted in line with his own ideas instead of obeying Allah. (H. T. FEYIZLI, 1/151)

In the verse, attention is drawn to the fact that Allah the Almighty expelled Iblis from Paradise not merely because of his rebellion, but because of his arrogance. In a hadith, it is stated: "Whoever shows humility for the sake of Allah, Allah exalts him. And whoever is boastful and acts arrogantly, Allah brings him down to the lowest of the low." (I. H. BURSEVI, 6/33, from Muslim)

(14) Iblis, preferring life over death: ‘He said, "Give me respite until the day they are resurrected,"’ meaning grant me time until the day of ba'th. Ba'th is the time of the final blowing of the Trumpet (Sur). (S. HAWWA, 5/112)

Actually, just as Iblis does not deny the Supreme Creator, he does not deny resurrection after death either. He knew that Adam would have descendants and a generation, they would live for a while, then die, and one day they would be resurrected. In his request for time until this day of resurrection, Iblis desired to skip the first blast period and escape death indefinitely, reaching eternity even if it be in vileness and debasement. (ELMALILI, 4/20)

(15) ‘Indeed, you are of those given respite.’ The reason for accepting this request is trial. The fact that Iblis dared to make such a request is because he knew how Halim (Forbearing) Allah the Almighty is. (S. HAWWA, 5/112)

After his wish was granted, instead of using his long life for repentance, gratitude, and salvation, Iblis stated that he would cut off the path of faith, Islam, and righteousness and stand in ambush. (ELMALILI, 4/21)

(17) ‘Then, I will surely come to them from their front’ (by making them doubt the hereafter), ‘from their back’ (by increasing their desire for the world), ‘from their right’ (meaning from the side of good deeds), ‘and from their left’ (meaning from the side of evil deeds). (..) The reason he did not say ‘I will come from above them and from under them’ here is due to the important place occupied by mercy and prostration. (S. HAWWA, 5/112)

Allah's command did not appeal to the devil's reasoning, therefore he did not obey His command. Almighty Allah cursed him, expelled him from His presence, and left him in his own perversion. From now on, the devil will encourage people to put their own ideas first against Allah's command—just as he did—and to act according to their own thoughts and views, as well as to do things that Allah has forbidden. Thus, some will deviate into sin, and some into disbelief. Anyone who gives commands contrary to Allah's command will have put themselves in the place of a lord. True Muslims do not fall into the devil's traps. [cf. 4/118-119; 36/60; 38/76-83] (H. T. FEYIZLI, 1/151)

‘And You will not find most of them grateful.’ Iblis said this word by conjecture and he was correct. (see Saba, 34/20) Iblis uttered this word having heard it from the angels. (ELMALILI, 4/21)

(18) ‘..exit from there (Paradise or the heavens), debased and expelled,’ reproached, blamed, removed from Allah's mercy and driven away. After that, Almighty Allah said with an oath: ‘By Allah, whoever of them follows you, I will surely fill Hell with all of you.’ I will fill it with you and those who follow you, and there will be no exception to this. (S. HAWWA, 5/113)

7/19-25 THE DESCENT OF ADAM AND EVE TO THE EARTH

Translation

19- (Allah addressed Adam as follows:) "O Adam! Dwell, you and your wife, in Paradise and eat from wherever you will. (But) do not approach this tree, lest you be among the wrongdoers (who at fault against themselves)."

20- Then Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, "Your Lord did not forbid you this tree except that you become angels or become of the immortal (staying eternally in Paradise)."

21- And he swore [by Allah] to them: "Indeed, I am to you among the sincere advisors."

22- So he misled them with deception (and made them eat from that forbidden fruit and brought down their status in the sight of Allah). And when they tasted of the tree, their private parts became apparent to them, and they began to fasten over themselves from the leaves of Paradise. And their Lord called to them, "Did I not forbid you from that tree and tell you that Satan is to you a clear enemy?" [cf. 2/35-37; 20/116-123]

23- (Both of them) said: "Our Lord! We have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers."

24- (Allah) said: "Descend, being enemies to one another. And for you on the earth is a place of settlement and enjoyment (provisions) for a time (already decreed)." [see 2/36; 20/123]

25- He said: "Therein you will live, and therein you will die, and from it you will be brought forth (resurrected)." [see 84/3-5]

Commentary

(19) ‘And O Adam! Dwell, you and your wife, in Paradise.’ Allah said this to Prophet Adam after He expelled Iblis from Paradise: He said, ‘make Paradise a dwelling place together with your wife.’ (S. HAWWA, 5/113)

There are some views regarding whether this Paradise was the Paradise of Huld (Eternity), or one of the celestial Paradises, or a Paradise on earth. Regarding the Paradise from which Iblis was brought down and expelled with the command ‘ihbit minha’ (descend from it), Ibn Abbas (r.a.) said: ‘They were not in the Paradise of Huld, but in the Garden of Eden (Adn).’ (ELMALILI, 4/23)

(22) ‘Both of them began to cover themselves with the leaves of Paradise.’ Satan's deceiving Adam and Eve with whispers is his first evil against humanity. Their eating the forbidden fruit became the first sin of humanity. When the private parts of Adam and his wife were revealed and they attempted to cover them, it shows that the sense of modesty (haya) comes from human nature (fitrah). (QUR’AN WAY, 2/610)

(23) ‘Both of them said: Our Lord, we have wronged ourselves. If You do not forgive us and have mercy on us, we will surely be among the losers.’ From Nasafi: In this command, there is evidence against the Mu'tazila. Because according to the Mu'tazila, minor sins can be forgiven even without repentance. (S. HAWWA, 5/114)

Adam (a.s.) became fortunate through five things: Confessing the rebellion against the command, feeling regret, blaming his own soul (nafs), initiating repentance (tawba), and not losing hope in mercy.

Iblis became unfortunate (unhappy) through five things: He did not accept his sin, he felt no regret, he did not blame himself but attributed his transgression to Allah, and he lost his hope in mercy. (ELMALILI, 4/26)

(24) ‘He said: Descend.’ Here, the address is directed to Adam and Eve. Because Iblis had already descended before. (S. HAWWA, 5/114)

Tafsir scholars have separately mentioned the places where Prophet Adam, Eve, and Iblis descended. However, all of these are reports pertaining to Isra'iliyyat (Judeo-Christian traditions). If knowing the place they descended were beneficial for this world and the hereafter, Allah would have mentioned it in His Book or His Messenger (pbuh) would have mentioned it. (S. HAWWA, 5/126)

7/26-27 THE GARMENT OF RIGHTEOUSNESS (TAQWA)

 Translation

26- O Children of Adam! We have bestowed upon you clothing to cover your private parts and as an adornment. But the clothing of righteousness (taqwa)—that is best. This is from the signs of Allah (marks of His grace) so that perhaps they may remember and take heed. [cf. 7/32]

27- O Children of Adam! Do not let Satan tempt you as he (succeeded in) removing your parents from Paradise, stripping them of their clothing to show them their private parts. Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe.

Commentary

26-27. (26). “We have sent down to you clothing to cover your private parts and as an adornment... the clothing of righteousness (taqwa)... that is absolute good.” In the verse, three types of clothing are mentioned: (a) Simple and plain clothing that only meets the need for covering, (b) High-quality, clean, and proper clothing that serves the purpose of adornment alongside covering, (c) The clothing of righteousness: Metaphorically, it has been explained as righteous deeds, chastity, and good character. (..) Furthermore, it is noted that there is a relationship between righteousness (taqwa) and modesty (haya). (QUR’AN WAY, 2/513, 514)

Clothing and covering should be seen not merely as objects that cover the private parts, protect the body, and adorn it, but also as a means that makes a person a possessor of taqwa. Clothing should be in a way that covers the parts that must be hidden; considering the person's situation, it should be neither too expensive nor too shabby, and it should carry neither an air of arrogance and conceit nor hypocrisy. Moreover, religious attire requires that a man should not wear women's clothing and vice versa, and that non-Muslims should not be imitated in this regard. (MAWDUDI, 2/25)

(27). “Do not let Satan tempt you as he (succeeded in) removing your parents from Paradise, stripping them of their clothing to show them their private parts!” Satan and his human and jinn allies share the same goal and show enmity toward those who wish to keep Allah's commands. If a person does not prioritize Allah’s commands and prohibitions and instead follows the things made to look attractive by Satan and his allies, they face the risk of being expelled from their position and status and having their privacy exposed, as seen here. This is Satan’s goal. (H. T. FEYIZLI, 1/152)

Beware! “For Satan and his allies can see you from a dimension where you cannot see them.” They skillfully infiltrate among you without letting their true identities be felt, and at an unexpected moment, they try to deceive you with inconceivable methods. Moreover, there are those among humans who cooperate with them: “Indeed, We have made the devils the closest allies, mentors, and friends to those who do not believe.” (M. KISA, 1/170, 171)

“We have made the devils allies to those who do not believe.” There is an attraction between lack of faith and devilry. Just as insects swarm an unprotected garden, according to the verse, “Indeed, We have sent the devils upon the disbelievers, inciting them to sin” (Maryam 19/83), the devil haunts faithless hearts. Those without faith love devilry and are drawn to traits and actions unique to the devil. The good-for-nothing associates with the good-for-nothing; the leader of the bandits is the greatest robber. Likewise, since all the tendencies of the faithless are toward devilry, devils fall in line before them, take charge of them, and then lead them wherever they wish, making them strip or be stripped. (ELMALILI, 4/29, 30)

7/28-30 ALLAH COMMANDS JUSTICE, NOT EVIL

Translation

28- When they commit an indecent (sinful) act, they say: “We found our fathers doing this, and Allah has commanded it for us.” Say (O Prophet!): “Indeed, Allah does not command indecency. Do you say about Allah that which you do not know?”

29- Say (O Prophet!): “My Lord has commanded justice and moderation. Direct your faces (to the Qiblah) at every place of worship (in prayer). Worship Him alone, making the religion sincere to Him. As He originated you, so shall you return (to Him).”

30- A group He has guided, and another group has deservedly been consigned to misguidance. For they took the devils (and their followers) as allies (and leaders) instead of Allah, and they think that they are (still) rightly guided. [cf. 16/36]

Commentary

28-30. (28). “When they commit an indecency...” Indecency (fahishah): This refers to extremely ugly sins. For example, the people of the Age of Ignorance circumambulating the Kaaba naked, and sins like shirk (associating partners with Allah) and adultery are examples of these. From the expression of the verse, it is understood that abandoning the hijab (proper covering) is an act of indecency. (..) “They said: ‘We found our fathers upon it, and Allah has commanded us to do so.’” Both of these claims are absurd and false. Because the first involves the imitation of ignorant people, and the second involves a slander against Allah. (S. HAWWA, 5/136)

Arabs other than the Quraysh tribe did not circumambulate the Kaaba in the clothes they wore in daily life. Men would circumambulate the House naked during the day, and women would do so at night, just as they were born. Al-Hums (Quraysh and its branches), however, would circumambulate in their clothes. (S. HAWWA, 5/147)

The verse sheds light on the following fact: (..) The fundamental reason why many people, in the past and present, persist in their old traditional beliefs and lifestyles even though the truths of Islam have reached them, is blind imitation. Like Judaism and Christianity, they take beliefs and lifestyles based on conceptions that—even if originally true—have corrupted over time, lost their value of reality and validity to a great extent, and consist of a collection of traditions rather than a true religion, and they assume these to be the religion Allah commanded to be practiced and defend them. The real reason for this great delusion is to be stuck in traditional bigotry instead of thinking consciously and objectively. (QUR’AN WAY, 2/516)

(29). He further commanded that: people should not idolize their ancestors; they should not sanctify the indecencies, wrong ideas, and corrupt traditions left by them as if they were religion; regardless of their apparent values, wealth, or positions, they should not be slaves to those who have deviated from the path; they should not be regulars of the nests of sin and rebellion. On the contrary, He addressed them as follows: “(O people!) Direct your faces to Him whenever you prostrate, and supplicate to Him with sincere faith and devotion. As He originated you in the beginning, so shall you return (to Him).” (QUR’AN WAY, 2/517)

(..) In this verse, Almighty Allah commands us to do three things. One of them is to ensure justice, the second is to turn the face towards Allah during every prostration, and the third is to supplicate to Him with sincere feelings. (..) Rabi b. Anas said: The sentence in the relevant verse, “Direct your faces to Him at every place of prostration,” expresses that prostration should be made only to Allah, not to other beings. (Tabari) (..) This verse addresses the pagans in the Meccan society and directs its subjects to them. Thus, as it is among the general goals of the Qur'an, the purpose of the verse in question is to ensure that pagans remove the idols they associate with Allah and reach the secret of tawhid (oneness). For the first fundamental goal of the Qur'an is to erase shirk from the earth and establish tawhid in its place. (M. DEMIRCI, 1/483, 484)

Believers will be resurrected as believers, and disbelievers as disbelievers. According to the statement of our Prophet: “Every person is resurrected in the state they died in.” (Muslim). (..) Just as people were first created naked and uncircumcised, their resurrection will also be naked and uncircumcised. (Tirmidhi; I. KARAGOZ 2/632)

(30). “A group He has guided. For another group, misguidance became their due.” These are the disbelievers. (..) If He created you in the first place as disbelievers and believers, He will likewise resurrect you as disbelievers and believers. Hadith: Allah resurrects every servant in the state they were in. (From Muslim and Ibn Majah; S. HAWWA, 5/148)

Hadith: Allah said: “I created My servants as hanifs (pure in faith). The devils came to them and took them away from their religion.” (S. HAWWA, 5/148)

Both guidance (hidayah) and misguidance (dalalah) occur only through the creation of Allah the Almighty. However, Allah creates these according to the servant's own acquisition and effort. (I. H. BURSEVI, 6/70)

Almighty Allah guides both whom He wills and who desires it. The sentence “Allah guided a group” expresses this meaning. Almighty Allah does not make a person who is a believer a disbeliever unless they themselves desire it. It is the person themselves who chooses misguidance, disbelief, shirk, and hypocrisy. The sentence “A group deservedly was consigned to misguidance” expresses this meaning. It is the person themselves who wants misguidance. (I. KARAGOZ 2/633)

“Because they took the devils as allies instead of Allah.” They sought the help of the devils. This is the reason for their misguidance. (S. HAWWA, 5/137)

“...and they thought that they were rightly guided.” This is the state of every disbeliever. Even though they are in extreme misguidance, they assume they are on complete guidance, that they are perfectly correct, that their intellect is at its peak in terms of superiority, and that they do everything properly; and they consider themselves worthy of various titles and qualities that this delusion suggests to them. However, their situation is entirely misguidance, blindness, and destruction. (S. HAWWA, 5/137)

7/31-35 DO NOT COMMIT EXCESS (ISRAF)

Translation

31- O Children of Adam! Take your adornment (clean and beautiful clothes) at every place of worship. Eat and drink, but do not waste (by excess). Indeed, Allah does not love those who commit excess.

32- Say (O Prophet!): "Who has forbidden the adornment of Allah which He has brought forth for His servants and the good (halal) things from His provision?" Say: "They are for those who believe during the life of this world, and exclusively for them on the Day of Resurrection." Thus do We explain the signs in detail for those who know.

33- Say (O Prophet!): "My Lord has only forbidden indecencies—those which are apparent and those which are concealed—and sin, and rebellion without right, and that you associate with Allah that for which He has not sent down any authority, and that you say about Allah that which you do not know."

34- And for every nation is a specified term. So when their time has come, they will not remain behind an hour, nor will they precede it.

35- O Children of Adam! If there come to you messengers from among you, relating to you My signs, then whoever fears Allah and reforms himself—there will be no fear concerning them, nor will they grieve.

Commentary

31-35. (31). “O Children of Adam! Take your adornment at every time of prayer.” Prayer is a call to the Lord. For this reason, just as covering (tasattur) and purification (taharah) are required for prayer, it is also recommended (mustahabb) to adorn oneself and wear fragrance. (..) The command here cannot be interpreted as a strict obligation (wujub), as it is clear that this type of adornment is a sunnah rather than a wajib. (S. HAWWA, 5/138)

The command “Put on your adornment” expresses a necessity. In this regard, covering the private parts is an obligation (fard), and exposing them is forbidden (haram). Wearing beautiful clothes during prayers and within society is a sunnah. (I. KARAGOZ 2/634)

A Muslim should wear pleasant fragrance, especially when going to prayer on Fridays and Eids. This falls under the scope of adornment. Additionally, one should use the miswak for the teeth. This is also an element of adornment. According to a narration from Ibn Abbas, the Messenger of Allah said: “Wear white clothes, for they are the best of your garments, and shroud your dead in them.” (Hadith, S. HAWWA, 5/150)

The command “Eat and drink,” provided it is halal, is permissible (mubah) where appropriate; however, eating and drinking enough to maintain a healthy life expresses a necessity (wujub). It is forbidden (haram) to abandon eating and drinking to the point of losing health, being unable to work, or failing to continue acts of worship. (I. KARAGOZ 2/635)

Do not cross the limit of moderation by making the forbidden lawful, making the lawful forbidden, or by greed and excess in eating, drinking, and ornaments. For He—that is, Allah—does not love those who commit excess, nor is He pleased with their deeds. Besides the custom of naked circumambulation, another reason for the revelation of this verse is narrated: The tribe of Amir would not eat fat or much food during the days of Hajj, eating only enough to avoid fainting; they would glorify their Hajj in this way. When Muslims wanted to do the same, this verse was revealed. (ELMALILI, 4/33)

“Eat, drink, but do not waste.” Spending wealth and property on illegitimate things like alcohol, gambling, drugs, and profligacy is waste (israf), as is squandering it, spending it unnecessarily, or consuming more than needed. For example, throwing bread and food items in the trash, wasting water and electricity, discarding usable clothes and furniture to buy new ones, and going to extremes in consumption are all forms of waste. (I. KARAGOZ 2/635)

Hadith: “Eat, drink, dress, and give charity without arrogance and without waste. For Allah loves to see the effect of His blessing upon His servant.” (From Ahmed b. Hanbel, Nasai, Ibn Majah)

Hadith: “The son of Adam has not filled a container worse than his stomach. A few morsels are enough for the son of Adam to keep his body upright. If he must eat more, let him dedicate one-third to his food, one-third to his drink, and one-third to his breath.” (From Ahmed b. Hanbel)

To a Christian doctor who said, “There is nothing in your Book regarding the science of medicine,” Ali b. Al-Hasen b. Wahid gave this answer: “Allah has gathered the entirety of medicine in half a verse of His Book: ‘Eat, drink, but do not waste.’” (S. HAWWA, 5/150-151)

In this verse, half of medicine is summarized. Since protecting health constitutes the greatest condition and goal of medicine from beginning to end, one half of medicine is protecting health and the other half is treating diseases. (ELMALILI, 4/33)

(32). “Say: Who has forbidden the adornment of Allah which He has brought forth for His servants and the good and pure things from His provision?” This is a rhetorical question of denial. That is, it is not anyone’s place to forbid these ornaments and pure things that Allah has brought forth. Therefore, this verse is evidence that permissibility (mubah) is the original state regarding food, clothing, and various ornaments. (ELMALILI, 4/33)

Lawful and forbidden foods and drinks are stated in the Qur'an and Sunnah. Those not declared as lawful or forbidden are halal, provided they are “good and pure.” This is because the Qur'an states (7/157) that the Prophet made “good and pure” things lawful. The measure of whether something is pure and good is the general characteristics of the things declared forbidden or lawful in the Qur'an and Sunnah, along with sound reason and sound taste. (I. KARAGOZ 2/638)

(33). “Say: My Lord has forbidden”: (a) “All indecencies, whether apparent or concealed.” Meaning, those evils whose ugliness is obvious and extreme, profligacy, and acts contrary to morality.

(b) “and sin.” Every kind of behavior contrary to the command of Allah. (S. HAWWA)

(c) “and rebellion without right.” That is, transgressing limits to attack life, property, and honor—meaning dignity and rights—and oppression (haram). (ELMALILI, 4/34.) Baghy: Regarding the state of transgression mentioned here, religious permission is given to repel the injustice done in kind. (S. HAWWA, 5/139)

Hadith Qudsi: “O My servants! I have forbidden oppression (zulm) for Myself, and I have made it forbidden among you, so do not oppress one another.” (Muslim, Birr 55)

Hadith: “Beware of oppression, for oppression will be darkness on the Day of Resurrection.” (Muslim, Birr 56; I. KARAGOZ 2/641)

(d) “and that you associate with Allah that for which He has not sent down any authority.” Almighty Allah has forbidden associating partners with Him. Shirk is to accept a being other than Allah, living or inanimate, as a god, deity, or creator, and to perform acts of worship for a purpose other than the pleasure of Allah, such as for show or to be heard by people. Arab pagans accepted the existence of Allah (46/87), but they worshipped idols as gods with the belief that they would be intercessors and bring them closer to Allah (39/3, 43; 53/19-23). They had no evidence for this, nor was it possible. Associating partners with Allah is forbidden, a great injustice (31/13), and a major sin. (I. KARAGOZ 2/641, 642)

(e) “and that you say about Allah that which you do not know.” It is forbidden for people to say things they do not know about Allah; it is a slander against Him. “Slander against Allah” is to attribute things to Allah that are not permissible. For example, to say that Allah has partners, that He has taken a child, that He has a son, that the angels are His daughters, that Jesus or Ezra is the son of Allah, or that Allah is the third of three deities; or to say that Allah said things He did not say, forbade things He did not forbid, or considered things meritorious and legitimate that He did not. (5/7, 72-73; 6/21, 140; 9/30, 10/17, 18/15). (..) To be able to say “Allah forbade” or “Allah commanded” regarding anything, there must be a verse or a sound hadith, or it must be based on a verse and a sound hadith. Otherwise, it is speaking without knowledge and slandering Allah. (I. KARAGOZ 2/642)

(34). “For every nation is a specified term.” There is a specific time, and at that time, if they do not believe, the punishment that uproots them arrives. In this command, there is a threat of punishment that will come at a time known by Allah to those who reject this religion. (S. HAWWA, 5/139)

There is a lifespan decreed by Allah for every community, every nation, and every state. Accordingly, like living beings, nations and states are born, grow, age, decline, and finally collapse. While a healthy social structure and the development of justice extend the life of a society, developments in the opposite direction shorten its life. (H. DONDUREN, 1/278)

(35). “...whoever fears Allah and reforms himself—there will be no fear concerning them, nor will they grieve.” There will be no fear or grief for the believers who perform righteous deeds, avoid sins, and depart from this world with faith. Because these people will enter Paradise in the Hereafter; therefore, they will have no fear or sorrow. The angels descend upon them saying: “Indeed, those who say, ‘Our Lord is Allah,’ and then remain firm—the angels will descend upon them, saying, ‘Do not fear and do not grieve, but receive the glad tidings of Paradise, which you were promised.’” (41/30-32, 2/38, 43/68-69; I. KARAGOZ 2/644)

7/36-41 THE PEOPLE OF HELL AND THEIR DISPUTES WITH ONE ANOTHER

Translation

36- But those who denied Our verses and were arrogant toward them—those are the companions of the Fire; they will abide therein eternally.

37- And who is more unjust than one who invents a lie about Allah or denies His verses? Those will attain their portion of the Decree until, when Our messengers (angels) come to them to take them in death, they will say, "Where are those you used to invoke besides Allah?" They will say, "They have departed from us," and will bear witness against themselves that they were disbelievers.

38- [Allah] will say, "Enter among nations which had passed on before you of jinn and mankind into the Fire." Every time a nation enters, it will curse its sister (allies and leaders) until, when they have all overtaken each other therein, the last of them will say about the first of them, "Our Lord, these had misled us, so give them a double punishment of the Fire." He will say, "For each is double, but you do not know."

39- And the first of them will say to the last of them, "Then you had not over us any superiority, so taste the punishment for what you used to earn."

40- Indeed, those who deny Our verses and are arrogant toward them—the gates of Heaven will not be opened for them (their souls), nor will they enter Paradise until a rope (or a camel) passes through the eye of a needle. And thus do We recompense the criminals / disbelievers.

41- They will have from Hell a bed and over them coverings [of fire]. And thus do We recompense the wrongdoers.

Commentary

(36-41) ‘But those who denied Our verses and were arrogant toward them—those are the companions of the Fire; they will abide therein eternally.’ In this verse, those who will enter Hell are informed. Two characteristics of those who are the people of Hell are mentioned: (a) ‘Denying the verses of Allah.’ By ‘the verses of Allah,’ the intended meaning is the verses of the Holy Qur'an. If a person denies the Qur'an or even a single verse, they become a disbeliever and a person of Hell. (b) Being arrogant toward the verses of Allah. By this, it is meant; not liking and not accepting the application of the verses, the rulings within the verses, the lawful and forbidden, and the commands and prohibitions. Like denying the verses, this behavior is also disbelief. (I. KARAGOZ 2/645)

‘And who is more unjust than one who invents a lie about Allah or denies His verses?’ The greatest injustice is to invent a lie in the name of Allah; to say without knowledge ‘Allah made this forbidden, made this lawful’ or to deny His verses. There is no injustice uglier or greater than this. (O. CELIK, 2/186) ‘Those will attain their portion of the Decree.’ The provisions, lifespan, happiness, and misfortunes written for them in the life of this world will reach them. ‘Until, when Our messengers come to them to take them in death’ when the Angel of Death and his helpers come (..) to take their souls, they will say in a rebuking tone: ‘Where are those you used to worship besides Allah?’ ‘They will say: "They have departed and fled from us"’ ‘And they will bear witness against themselves that they were indeed disbelievers.’ They confess that they are disbelievers by using the word ‘witnessing’ (shahadah), which states that the word expresses an absolute truth. (S. HAWWA, 5/155)

Hadith: ‘O people! Beware of opposing Allah. Earn your provision in a good way. For no person will die until they have received their provision in full, even if it is delayed a bit. Beware of opposing Allah. Obtain your provision in a good way. Take what is halal and leave what is haram.’ (Ibn Majah, Tidjaret 2, No 2144; I. KARAGOZ 2/647)

(38) ‘[Allah] will say, "Enter among nations which had passed on before you of jinn and mankind into the Fire." Every time a nation enters, it will curse its sister (allies and leaders it followed).’ In the way reported by the verse ‘And those who disbelieved will be driven to Hell in groups...’ (Zumar 39/71), all disbelievers will be brought together in the place of gathering and then thrown into Hell in groups one after another. And that, while cursing each other... (..) When these groups complete their entry into Hell one after another and all gather there, various conversations will take place among them. Here, one of those conversations is included. It is understood that one group of those speaking here are those who led in disbelief and misguidance in the world, and another group are those who followed them blindly. (O. CELIK, 2/187)

Almighty Allah gives a double punishment—to both groups—to the leaders who are open or secret disbelievers because they did not like His rulings, both because they were disbelievers and because they misled the society in line with these deviant mentalities; and to those who followed them, both because they deviated by consenting to disbelief with their own will and because they were instrumental in the prolongation of the reign of those they followed. [cf. 2/165-167; 34/31] (H. T. FEYIZLI, 1/154)

(40) ‘Indeed, those who deny Our verses and are arrogant toward them!’ Their souls do not rise, they cannot reach the secrets of the angels, their prayers and supplications are rejected, and grace and abundance (fayz) do not descend upon them. (ELMALILI, 4/38, 39)

‘The gates of Heaven will not be opened for them,’ their souls cannot rise, even if they spring up a bit, they cannot penetrate the heights, they cannot reach the secrets of the angels, they fall, and their prayers and supplications are rejected. Grace and abundance do not descend upon them. (ELMALILI, 4/39)

‘They will not enter Paradise.’ ‘Until the camel enters the eye of the needle’ or with another meaning ‘until the rope enters the eye of the needle.’ (ELMALILI, 4/39) (..) Just as a camel or a hemp (rope, cord) will never be able to enter the eye of a needle, it will never be possible for such people to enter Paradise eternally. (S. HAWWA, 5/157)

Abdullah b. Abbas, Said b. Jubayr, and Mujahid (..) took the recitations (qira’at) of the imams who read the word ‘al-jamal’ in the verse as ‘al-jummal’ as a basis and gave it the meaning of ‘ship's rope’; thus, they gave the meaning to the said verse as ‘they will not enter Paradise unless the ship's rope passes through the eye of a needle.’ (No commentator name provided for this specific paragraph in the source text, but following previous format).

7/42-43 THE PEOPLE OF PARADISE

Translation

42- As for those who believe and do righteous deeds—We do not burden any soul beyond its capacity—it is they who are the companions of Paradise; they will abide therein eternally.

43- And We will have removed whatever is within their breasts of resentment, [while] flowing beneath them are rivers. And they will say, "Praise to Allah, who has guided us to this; and we would never have been guided if Allah had not guided us. Certainly, the messengers of our Lord had come with the truth." And they will be called, "This is Paradise, which you have been made to inherit for what you used to do."

Commentary

42-43. (42). “As for those who believe and do righteous deeds—We do not burden any soul beyond its capacity.” The note that We do not hold anyone responsible for what they cannot afford informs us that there is no requirement to undertake impossible tasks to enter Paradise. It indicates that everyone has the opportunity to enter Paradise as long as they continue their worship and obedience to the extent of their strength. (O. CELIK, 2/189)

(43). “And We will have removed whatever is within their breasts of resentment. Beneath them rivers flow.” We removed the grudges between them while they were in the life of this world. However, in Paradise, nothing but love and affection will remain among them. (S. HAWWA, 5/158) The souls of the people of Paradise will be purified from evil feelings, resentment, and anger. For this reason, Paradise will be the home of peace and well-being (6/127, 10/25). (QUR’AN WAY, 2/527)

Hadith: The Messenger of Allah (pbuh) said: “When the believers are saved from the Fire, they will be detained at a bridge between Paradise and Hell. Retribution (qisas) will be settled for the injustices that occurred between them during the life of this world. After they are cleansed and purified in this way, they will be permitted to enter Paradise.” (From Bukhari; S. HAWWA, 5/166)

Hadith: “When the people of Paradise enter Paradise, a caller will cry out: ‘You will live forever in Paradise and never die. You will always remain healthy and never fall ill. You will always remain young and never grow old. You will always live in blessing and happiness and never suffer grief or hardship.’” The Noble Messenger (pbuh) continued his words saying: “The verse stating that they will be addressed as follows: ‘This is Paradise, which you have been made to inherit for the good deeds you used to do in the world!’ (A’raf 7/43) also demonstrates this.” (From Muslim, Jannah 22; O. CELIK, 2/190)

7/44-45 THE CONVERSATIONS OF THE PEOPLE OF PARADISE AND HELL

Translation

44- The companions of Paradise will call out to the companions of the Fire: “We have found what our Lord promised us to be true. Have you, also, found what your Lord promised you to be true?” They will say: “Yes.” Then an announcer will proclaim among them: “The curse of Allah shall be upon the wrongdoers.”

45- “Those who hindered (people) from the path of Allah and sought to make it (appear) crooked (contradictory), and they were disbelievers in the Hereafter.”

Commentary

44-45. (44). “The people of Paradise called out to the people of Hell.” From this verse, it is understood that the distance – generally – does not prevent the perception of sound. We see how the discoveries of radio and television in our time have revealed this Qur'anic truth. (ELMALILI, 4/43)

“Then an announcer will proclaim among them: ‘The curse of Allah shall be upon the wrongdoers.’” The caller in question is the angel named Malik. Both those in Paradise and those in Hell will hear this call. The characteristics of these wrongdoers are as follows: (1) “They are those who hinder from the path of Allah.” (2) “And seek to make it crooked,” they desire for this path to deviate and for contradictions to appear within it. (3) “And they are disbelievers in the Hereafter.” They do not believe in the abode of the Hereafter. These wrongdoers both want to hinder people from Allah’s path and desire to cause corruption, and they do not believe in the Hereafter but reject it. (S. HAWWA, 5/159)

7/46-49 THE PEOPLE OF A’RAF

Translation

46- And between them is a partition, and on its elevations (A’raf) are men who recognize each by their marks. And they call out to the companions of Paradise, "Peace be upon you (Selamün aleyküm)." They have not yet entered it, but they hope to.

47- And when their eyes are turned toward the companions of the Fire, they say, "Our Lord, do not place us with the wrongdoing people."

48- And the companions of A’raf will call out to men whom they recognize by their marks, saying, "Your gathering and your arrogance did not avail you."

49- "Are these the ones whom you swore that Allah would never reach with [any] mercy?" [It will be said], "Enter Paradise, there will be no fear concerning you, nor will you grieve."

Commentary

46-49. (46). “And between them is a partition, and on its elevations are men who recognize each by their marks.” A’raf means a partition. This is a wall between Paradise and Hell. In the noble verse, regarding the recognition of each group by their countenances and marks, it is stated: The mark of the believers will be the whiteness of their faces, and the mark of the disbelievers will be the blackness of their faces. (S. HAWWA, 5/160)

Hasan al-Basri said that A’raf is derived from the word ma’rifah (to know/knowledge). The meaning is: There are certain people placed there to recognize the people of Paradise and the people of Hell by their countenances. (ELMALILI, 4/43)

(According to the famous view, A’raf means the high elevations of the wall between Paradise and Hell. According to narrations from Hudhayfah (ra), Ibn Mas’ud (ra), and Ibn Abbas (ra), the people of A’raf—those staying on the high elevations—are those whose good deeds and sins are equal. They desire and hope to enter Paradise and will remain there until a time Allah wills; eventually, they will attain Allah’s forgiveness and enter Paradise. (H. T. FEYIZLI, 1/155)

(48)