CHAPTER 15: AL-HIJR (THE ROCKY TRACT)

It was revealed during the Meccan period. It consists of 99 verses. Only verses 87 and 90-91 were revealed during the Medinan period. The name of the Surah, Al-Hijr, refers to a place between Medina and Damascus, near Tabuk. This is mentioned in verses 80-84. (H. T. FEYIZLI, 1/261)

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

THEY WILL SOON KNOW (15/1-3)

Translation

1- Alif, Lam, Ra. These are the verses of the Book and a clear (and clarifying) Qur’an.

2- Perhaps those who disbelieve will wish (at the Resurrection) that they had been Muslims.

3- (O My Prophet!) Leave them to eat and enjoy themselves, and let [false] hope divert them, for they are going to know (the state of what will befall them). [cf. 77/46]

Commentary

(1) ‘Alif, Lam, Ra. These are the verses of the Book and a clear (and clarifying) Qur’an.’ One of the important characteristics of the Holy Qur'an is that its message is clear, and it declares the truth from the falsehood and all divine realities down to the smallest detail. Therefore, one should not compare it with other words but should read and listen to it by showing the necessary veneration and care. For those who do not believe in it, an inevitable regret and a tragic end await. (O. CELIK, 3/10)

(2) ‘Perhaps those who disbelieve will wish (at the Resurrection) that they had been Muslims.’ Abdullah b. Abbas, Abu’l Aliyah ar-Riyahi, and Ata b. Abi Rabah stated that this wish of the deniers will occur in the hereafter. For as soon as they witness the sinful believers being taken out of Hell after a certain period, they will wish, "If only we had been Muslims while in the world so that we could have been saved from this fire of Hell like them." (M. DEMİRCI, 2/111)

Hadith: From Abu Musa al-Ash’ari: On the Day of Resurrection, when the people of Hell and some of the people of the Qibla (sinful Muslims) are together, the disbelievers will mock the Muslims, saying, "Were you not Muslims? It seems Islam was of no use; you are burning in the fire with us." Thereupon, Almighty Allah will be angry with those disbelievers and, by His mercy and grace, will command the salvation of the people of the Qibla. At that moment, the disbelievers will say, "Oh, if only we had been Muslims." (From Hakim, Mustadrak; ELMALILI, 5/190)

(3) ‘Leave them to eat and enjoy themselves, and let [false] hope divert them, for they are going to know (the state of what will befall them).’ ‘Let them eat’: Their concern is to eat and drink like animals and to pursue carnal desires. Therefore, let them continue eating. ‘And let them enjoy themselves’: In other words, let them continue to struggle with their animalistic pleasures. Let them continue to amuse themselves without concerning themselves with the fear of Allah, the hereafter, or the thought of accounting. ‘And let hope divert them’: Let them be heedless of the end by deceiving themselves, thinking, "Our affairs will go well, we will live long lives, we will benefit from the world as we wish." ‘For they are going to know’: They will see what will befall them. They will understand what mistake they made and say "ah," but it will be too late. (ELMALILI, 5/190)

"Amal" (Hope/Desire) means to want or to expect. Especially in books of ethics, it is used for hopes and desires that depend on a long time to be realized and are often unattainable. (..) "Although all the powers of an elderly person weaken, his heart remains young regarding the love of the world and long desires." (Hadith, Bukhari). This hadith, while carrying a warning not to get caught up in long desires, also shows that the tendency of hope within a human cannot be entirely destroyed. (..) The feeling of hope, which gives a person the desire to live and hope for the future, is considered beneficial and necessary for the order of worldly life and the welfare of society. However, in this verse, the word "amal" is used not in this positive sense, but to express worldly desires that distract a person and make them forget the hereafter. (QUR’AN WAY, 3/331, 332)

(..) The verse, by stating that people are free to live in the direction of their own choices and that they will later see and understand what their actions will bring or take away from them, both points to human freedom and warns that freedom also brings responsibility; therefore, it must be used correctly. (QUR’AN WAY, 3/332)

Hadith: "Four things are signs of misery: the freezing of the eye vessels so that they do not shed tears out of fear of Allah, the hardening of the heart, endless empty desires, and greed for the world." (From Haythami; O. CELIK, 3/11)

WE HAVE SENT DOWN THE QUR’AN AND WE WILL PROTECT IT (15/4-9)

Translation

4- And We did not destroy any city without it having a known decree (written in the Preserved Slate / Al-Lawh al-Mahfuz).

5- No nation can precede its term, nor can they delay it.

6-7- And they (the pagans) said, "O you upon whom the message (the Qur’an) has been sent down! Indeed, you are mad (possessed)! Why do you not bring us the angels, if you should be of the truthful?" [cf. 25/21-22; 43/53]

8- We do not send down the angels except with truth (and wisdom). And when (We send down the angels), they (the disbelievers) would not be reprieved. [cf. 15/51-58]

9- Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.

Commentary

(4) ‘And We did not destroy any city without it having a known decree.’ Every country has a written, determined, and unforgotten term (ajal) in the Preserved Slate regarding this matter, which must certainly be followed and is impossible to change as it is a requirement of wisdom. (I. H. BURSEVI, 10/151)

It is reminded that all civilizations, and religious or ethnic communities are finite; every civilization and community has a specific lifespan known by Allah, and this is a divine law. (QUR’AN WAY, 3/333)

‘They said: "O you upon whom the Qur'an has been sent down, you are surely mad."’ The pagans who were contemporaries of Prophet Muhammad thought that he received the Qur’an not from Allah, but from the jinn (21/5, 37/36). The pagans used the claim of "madness" regarding the Prophet in the sense of being related to the jinn. (QUR’AN WAY, 3/334)

The Meccan pagans asked Prophet Muhammad (s) to bring angels before them to prove his prophethood. Our Prophet (s) had been known as "trustworthy" in society until the age of forty and had never lied to anyone. Because the Meccans knew this, they were able to say, "if you are of the truthful." (I. KARAGOZ 4/9)

‘If you were of the truthful, you should have brought us the angels.’ The aim of the pagans was not to believe upon seeing the angels, but to put the Prophet in a difficult position. (QUR’AN WAY, 3/334)

(8) ‘We do not send down the angels except with truth.’ They only descend with truth and wisdom. They either bring the message (risalah) or We send down punishment with them. ‘And then they would not be reprieved.’ That is, if We were to send down the angels, they would not be granted time, and their punishment would not be postponed. (S. HAWWA, 7/441)

(9) ‘Indeed, it is We who sent down the Qur’an, and indeed, We will be its guardian.’ It is We who will constantly protect it from alteration (tahrif), change, addition, subtraction, and similar things that would not befit its glory. Allah did not undertake the protection of previous books; because humans wanted to protect them, corruption occurred in them. (I. H. BURSEVI, 10/157)

(..) The Qur'an was protected both in heaven and on earth while it was being revealed. Heavenly protection occurred from the moment the intermediary angel took the revelation from its source until it reached the Prophet; earthly protection occurred both during and after the communication (tabligh) of the revelation. Protection in the sky is related to the powers that preserve the order of the heavens and, in the meantime, clear the revelation paths from jinn and devils to ensure that the revelation reaches the Messenger of Allah without any interference. Indeed, this matter is stated as: ‘And we (jinn) have sought [to reach] the heaven but found it filled with powerful guards and burning flames. And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him.’ (Jinn 72/8-9). As seen, these verses report that while the revelation was being sent down, the sky was filled with striking, piercing flames (shihabs) and other harsh guards, and these flames are thrown at the jinn who attempt to listen to news from the heavens and interfere with the revelation. (M. DEMİRCI, 2/116)

Just as the incoming revelations were protected during their communication, they were also protected after it. For protection in this regard, as is known, was realized through human measures taken by the Prophet. These measures can be expressed as the Prophet memorizing every revelation that came to him, having it recorded by the scribes of revelation to keep it under protection, communicating it to his companions, and—not being satisfied with all these—presenting the contents of the revelation revealed at the end of each year to Gabriel in order to eliminate even the smallest potential human errors. Subsequent protection has continued through human activities such as Muslims memorizing the Qur'an, putting it into writing, and concentrating on the meaning of the text. As a result of all these, the Holy Qur'an has been preserved as it was revealed and has not been subjected to any literal alteration. (M. DEMİRCI, 2/117)

The Holy Qur’an is under the protection of Allah and has undergone no changes. However, by opponents who could not touch the text of the Qur’an, efforts have been made in every era to distort the lives of Muslims, to prevent Qur’anic culture, and to turn them into a society that lives outside the Qur’an despite being Muslim. [cf. 2/204-206; 8/36; 9/31; 41/26] (H. T. FEYIZLI, 1/261)

EVEN IF WE OPENED A GATE FROM THE HEAVEN... (15/10-15)

Translation

10- (O Muhammad!) And certainly We sent messengers before you among the sects of the former peoples.

11- And no messenger came to them but they used to ridicule him.

12- Thus We insert it (that ridicule) into the hearts of the criminals.

13- They do not believe in it (the Qur'an) while the precedent (the law of Allah to destroy those who disbelieve and ridicule) of the former peoples has already passed.

14-15- And [even] if We opened to the pagans a gate from the heaven and they were to continue ascending through it, they would say: "Our eyes have only been dazzled (we cannot see clearly). Rather, we are a people affected by magic." (They still would not believe).

Commentary

(12) ‘Thus We insert it (that ridicule) into the hearts of the criminals.’ (..) Still, they do not believe. ‘.. naslukuhu / We inserted (disbelief, shirk, and ridicule)’: The object "it" at the end of the verb refers to the denial, polytheism, and the belittling of messengers by the previously destroyed societies. It is not correct to say that this pronoun refers to the Qur'an—that is, to interpret it as "We insert the Qur'an into the hearts of the criminals." (I. KARAGOZ 4/12)

However, the precedent (sunnah) of the former peoples—the divine law that punishes ancient tribes—has already been applied; they know what befell the old nations because of their disbelief and ridicule of their prophets. But while they should take a lesson and a warning from this, they still persist in their denial. (QUR’AN WAY, 3/338)

It is a divine law that those who deny the true religion, associate partners with Allah, belie the messengers, and persist in rebellion, oppression, and mischief are punished in the world with disasters and calamities. (I. KARAGOZ 4/13)

(13) ‘They still do not believe in the Qur'an.’ The precedent regarding their destruction or the law applied to them has already passed. In this regard, it cannot be hoped that individuals who adopt this attitude and are in this situation will enter Islam. Therefore, leave them to eat and enjoy themselves. (S. HAWWA, 7/443)

(14) ‘Even if We opened a gate from the heaven for them and they ascended through it, seeing the astonishing things in the heaven with their own eyes, or seeing the angels... they would say: "Our eyes have been dazzled; rather, magic has been performed on us."’ The pagans had made requests such as a book to be sent down from heaven for them to read (17/93) or unfolded pages to be brought down (74/52). (QUR’AN WAY, 3/339)

‘Even if We opened a gate from the heaven for them and they were to start ascending through it;’ The advanced level of their disbelief, their stubbornness against the truth, and their empty arrogance would make them say this. The response to be given to people in this situation can only consist of leaving them. Because warning them is of no benefit. (S. HAWWA, 7/443)

‘They say: "Our eyes have been turned; we have probably been bewitched."’ Stubborn individuals who persist in the bigotry of Jahiliyyah (ignorance) put forward various excuses, accusing the Qur'an of being magic (6/7) and the Prophet of being a soothsayer or a madman (52/29). (QUR’AN WAY, 3/339)

These scenes bring to life the arrogance and reckless stubbornness that prevent the acceptance of truth, allowing it to emerge in full clarity. It is very difficult for such people to believe and find the right path. There is no benefit in debating with them. This is because their lack of belief is not due to an inability to find sufficient evidence to believe, but due to their arrogant and stubborn attitude in the face of truth. Therefore, the person described here is a representation of the arrogant, prejudiced, and close-minded polytheist who does not want to see the truths. (O. CELIK, 3/14)

WE CREATED CONSTELLATIONS IN THE SKY (15/16-18)

Translation

16-17-18- And certainly We have placed constellations (star clusters) in the sky and adorned them for the observers (to take a lesson). [cf. 25/61]. 17- And We have guarded them from every accursed (pelted) devil (so they cannot approach there). 18- Except one (a devil) who steals a hearing, then he is pursued by a clear burning flame (and driven away). [cf. 37/5-10]

Commentary

(16) ‘And certainly We have placed constellations in the heaven,’ meaning the stars, the stages that stars will traverse, the orbits and the paths they follow, or the stages that the sun and the moon will traverse relative to the earth. (S. HAWWA, 7/446)

‘Buruj’: However, the constellations in the sky are not limited to only these twelve constellations; their number is quite vast. Since the term "buruj" is mentioned in this verse in an indefinite plural form, limiting it to twelve would be contrary to its apparent meaning. (ELMALILI, 5/198)

(17) ‘We have guarded them from every accursed (pelted) devil.’ They can no longer ascend there, whisper to those therein, exert any influence over them, or become aware of their state. (I. H. BURSEVI, 10/170)

(18) ‘Except one who steals a hearing; then there follows him a clear burning flame.’ That is, since the heaven is protected and they cannot ascend to it, they cannot listen to the realm of angels (37/8). They cannot obtain information by listening to the angels in the heaven. However, there are those who steal a hearing to commit devilry by snatching some things they hear from the descending sciences and news belonging to the heaven. (37/7-10, 72/8-9; ELMALILI, 5/199, 200)

Arab soothsayers of the Jahiliyyah period used to claim that they had special jinn and devils who brought them news from the heaven, and through this, they claimed to know the Unseen (ghayb). Even the idolaters claimed that the Qur’an was the word of a soothsayer. Allah (cc) explicitly rejected this claim. (52/29, 69/42; QUR’AN WAY, 3/343)

Hadith: Narrated by Abu Hurairah in Bukhari: "When Allah decrees a matter, its knowledge is conveyed to the duty angels present in the heaven. Some eavesdroppers hear this information; a celestial stone reaches and burns some of them, while it fails to reach others. The latter conveys this information to those below them, until it eventually reaches the mouth of the sorcerer on earth, and the sorcerer relays it by adding a hundred lies to it." (Bukhari, H. DONDUREN 1/441; S. HAWWA, 7/450)

WE CREATED MEANS OF LIVELIHOOD (15/19-20)

Translation

19- As for the earth, We have spread it out (making it suitable for living) and set therein firm mountains and caused to grow therein everything in due balance (measured and weighed).

20- And We have provided therein means of livelihood for you and for those (animals) for whom you are not the providers (whom you think you feed, but whose provision you cannot give unless Allah grants it).

Commentary

(19-20) ‘We have spread out the earth.’ The spreading of the earth means making it suitable for wandering, sheltering, protecting, practicing agriculture and other activities, and establishing civilization. (QUR’AN WAY, 3/344)

‘We set therein firm mountains.’ That is, We placed firm mountains that protect the earth from shaking and provide its balance. (S. HAWWA, 7/447) ‘We caused to grow therein everything in due balance.’ We placed it in a specific amount, measured and determined by the scale of wisdom. There is no deficiency or excess in this measure. No species develops to the detriment of another species. (S. HAWWA, 7/447)

Nothing has come into existence in a disordered, lawless, or random manner. Everything has a calculation and a plan. This proves the existence of a Creator. (QUR’AN WAY, 3/344)

Almighty Allah has created everything on earth according to a measure and decree. In this regard, nothing on earth is disordered, random, haphazard, measureless, or unbalanced. Surface and underground plants, fruits, trees, and animals are according to a measure and quantity. If it were not so, one type of plant, fruit, tree, or animal would multiply and dominate the earth, preventing diversity, destroying beauty, and failing to meet the needs of humans. (I. KARAGOZ 4/17)

WE SENT THE WINDS AS FERTILIZERS (15/21-22)

Translation

21- And there is not a thing but that its treasuries are with Us, and We do not send it down except in a known measure (We give everything according to a specific measure).

22- And We have sent the winds as fertilizing (incorporating) agents, and sent down water from the sky and given it to you to drink (met your need for water). And you are not the ones who store it in reservoirs. [cf. 16/10; 39/21; 56/68-70]

Commentary

(21) ‘The fact that the treasury of everything is with Allah’ means that Allah is the One who brings into existence everything that humans, animals, plants, and all other living beings need to survive; He is the One who decides everything and governs all existence. It is Almighty Allah who creates and gives us the clean air we breathe and everything we eat, drink, and benefit from. (..) ‘..a known measure’ means as much as is sufficient, neither more nor less. What is meant by ‘that which He sends down’ is drizzle, rain, and snow. While nothing existed, it is Allah who brought them into being. Whenever He wills, He creates them in the measure, amount, manner, and order He desires. Without His will, nothing comes into existence, no rain falls, no plants grow, no trees bear fruit, and no animals give birth. Almighty Allah provides all blessings such as plants, trees, rain, and similar things to humans and other living beings according to a certain measure, order, rule, and law. Allah's blessings are perfectly appropriate, neither excessive nor deficient. (I. KARAGOZ 4/18)

(22) ‘And We have sent the winds as fertilizing agents.’ As explained in Surah ar-Ra’d (13/3), ‘He created two pairs of every fruit.’ It was after the reality emerged—that is, after it was understood that all plants and flowers also have male and female pairs and that fruits are produced by the male fertilizing the female—that the role of winds as fertilizing agents was understood. It has been revealed as a miracle that this verse explained a scientific fact over a thousand years ago. (ELMALILI, 5/202)

Just as Almighty Allah created living beings as male and female, He also created trees and plants as male and female (13/3). There is a pair of mates in the flower of every fruit. Plants yield products through the union of these mates, namely the male and female seeds. The winds carry out this union—that is, the fertilization by carrying pollen—by the permission and will of Allah. For the winds to perform fertilization, they must blow at a certain amount and in a suitable, gentle manner. Just as the existence of winds is a divine disposal, their blowing at a level that performs fertilization is also a disposal of Allah. (I. KARAGOZ 4/19)

‘We sent down water from the sky and gave it to you to drink.’ ‘You were not the ones who stored it.’ You could not protect it (the water). However, We are the ones who send it down, preserve it for you, and bring it forth on the earth in the form of sources and springs. If Almighty Allah willed, He could make those waters sink into the depths of the earth and leave you thirsty. However, as a manifestation of His mercy, He sent down that water, created it with a sweetness that can be drunk, and preserved it for us in wells and rivers. (S. HAWWA, 7/447, 448)

‘Feeskaynakumuhu’: This is the longest word in the Qur'an. (I. H. BURSEVI, 10/184)

WE GIVE LIFE AND WE CAUSE DEATH (15/23-25)

Translation

23- And indeed, it is We, even We, who give life and cause death, and We are the [true] Inheritors (of everything).

24- And certainly We have known those who went before you and We have certainly known those who lag behind (who are to come).

25- And indeed, it is your Lord—He will gather them (in the Place of Assembly). Indeed, He is All-Wise and All-Knowing.

Commentary

(23) ‘Indeed, We give life and We cause death.’ He first gave life to all created beings, and then He takes their souls. The phenomena of giving life and causing death clearly reveal the existence of Almighty Allah. (S. HAWWA, 7/452)

‘And We are the ones who will inherit all of them.’ That is, We are the ones who will remain after the destruction of all creatures. The continuous attribute of causing death also points to the ultimate death. The event of ultimate death is evidence of the attribute of eternity (Baqa) of Allah, who is al-Hayy and al-Qayyum. (S. HAWWA, 7/452)

Allah is the Creator of all living and non-living beings. Therefore, Allah is the owner of the world, everything in it, and everything that exists in the heavens. The property and possessions that people own are trusts in their hands. When all people die, their owner will again be Allah. The sentence ‘We are the true inheritors and owners of everything’ expresses this meaning. [cf. 22/56, 24/42, 25/2, 26; 40/16] (I. KARAGOZ 4/22)

(24) ‘And certainly We have known those who went before you.’ That is, We know those of your kind who came before; these are all living beings who have come since the time of Prophet Adam. ‘And We also know those who remain.’ It means We know those who are currently alive and those who will come until the Day of Resurrection. (S. HAWWA, 7/452)

Essentially, what is intended to be said here is that Almighty Allah knows everything from the atom to the spheres in the finest detail. This knowledge expresses a characteristic that encompasses both the beginning and the end of the realm of existence. Because Almighty Allah (..) knows what has happened, what is happening, and what will happen through His attribute of knowledge (Ilm). (M. DEMİRCI, 2/126)

(25) ‘And it is your Lord who will surely gather them.’ And He will eventually gather those who passed before and those who come after at the Place of Assembly (Mahshar) and hold them to account. Therefore, for now, leave those disbelievers to eat, drink, and constantly enjoy themselves. (ELMALILI, 5/203)

Humans are mortal beings. Like every living creature, every human dies when their lifespan in the world ends. Death is not the end of life. A person lives with their soul in the realm of Barzakh until the Resurrection occurs. When the Resurrection takes place, people's souls and bodies meet, they are resurrected, and they are gathered at the Place of Assembly; they are questioned about whether they fulfilled their duties of servitude in the world. Consequently, believers go to Paradise and disbelievers to Hell. The sentence ‘Indeed, your Lord will resurrect all people’ expresses this meaning. (I. KARAGOZ 4/23)

THE CREATION OF MAN (15/26-31)

Translation

26- And certainly We created man from sounding clay (dry clay) of altered black mud. [cf. 6/2; 55/14]

27- As for the jinn (the kind of Satan), We created them before (man) from the smokeless fire of scorching heat.

28-29- (O My Prophet!) And [recall] when your Lord said to the angels: "Indeed, I will create a human being from sounding clay of altered black mud." [cf. 38/71-88] 29- "So when I have proportioned him (in human form) and breathed into him of My [created] soul (and he comes to life), then fall down to him in prostration (for My power)."

30-31- So the angels prostrated—all of them together. 31- But not Iblis; he refused to be with those who prostrated.

Commentary

(26) ‘Indeed, We created man from unbaked dry clay, from a shaped mud.’ Thus, "salsal" (sounding clay) refers to the moisture-free, bone-dry state of the earth that has been filtered and turned into dry clay after being mixed with water. The nature of bone-dry clay is so opposite to life. Yet the truth is that man was created from this. This is a clear evidence of the art of Almighty Allah's power, His knowledge, and His wisdom. (ELMALILI, 5/205, 206)

"Hama-i mesnun" (altered black mud) is the sperm, which is the seed of man. Indeed, sperm is a mud that is "mesnun" in every sense; that is, it is something that changes, is rubbed/poured out, and is shaped according to a law (sunnah). (ELMALILI, 5/206)

(27) ‘As for the jinn, We had created them earlier from a poisonous, burning, scorching fire that penetrates the pores of the body.’ Almighty Allah created the jinn from a fire called "samum." The fact that jinn were created from this poisonous fire indicates that jinn and devils have the characteristic of being able to enter humans through hidden skin pores, poisoning and burning them. (O. CELIK, 3/21)

The word "jinn" is a noun derived from the root "jenn," which lexically means to cover or to remain hidden. As a term, it refers to a type of invisible being that has consciousness and will like humans, and includes believers and disbelievers, the obedient and the rebellious. (I. KARAGOZ 4/25)

(28) ‘And when your Lord said to the angels: "Indeed, I will create a human being from sounding clay of altered black mud."’ In this verse, emphasis is placed on the original element from which Prophet Adam was created; that is, the fact that his essence is earth—a substance that was mud at first and later dried and hardened. This verse draws attention to the greatness of the Power that brings forth a magnificent being like man from an ordinary natural object like soil. (QUR’AN WAY, 3/349)

(29) ‘So when I have proportioned him and breathed into him of My soul, then fall down to him in prostration.’ It is clearly stated in the Holy Qur’an that man is a being of soul and body. The body constitutes the physiological side of man, and the soul constitutes the metaphysical side. In Surah al-Isra (17/85), it is stated that very little knowledge is given to humans about the nature of the soul. Thus, the soul is a supernatural, real existence sent from the transcendent realm beyond nature. It is necessary to accept that the original and true existence that makes a human a "human" is not the body, but the soul. (QUR’AN WAY, 3/350)

SATAN’S BARGAINING (15/32-38)

Translation

32- (Allah) said: "O Iblis! What is [the matter] with you that you are not with those who prostrate?"

33- (Iblis) said: "I am not one to prostrate to a human whom You created from sounding clay of altered black mud." [cf. 2/34 and its footnote; 7/12]

34-35- (Almighty Allah) said: "Then get out of it, for indeed, you are expelled (stoned)! And indeed, upon you is the curse until the Day of Recompense." [cf. 38/77-78]

36- (Iblis) said: "My Lord, then reprieve me until the Day they are resurrected."

37-38- (Allah) said: "So indeed, you are of those reprieved until the Day of the well-known time (the Resurrection)!"

Commentary

(33) ‘(Iblis) said: "I am not one to prostrate to a human whom You created from sounding clay of altered black mud."’ Thus, Iblis followed his own whims (hawa) despite Allah's command. Although he recognized Allah, he objected to implementing His command because the command did not seem logical to him. This is why Satan became a disbeliever. (H. T. FEYIZLI, 1/263)

This station of the human being, before whom Almighty Allah wanted the angels to fall in prostration, comes from the transcendent identity of the soul. According to what is reported in Surah al-Baqarah (2/30-33), Allah the Exalted informed the angels about this identity of the human, and they obeyed the command to prostrate. In contrast, Iblis attempted to rebel by making only a material comparison—looking at the fact that Adam's body was created from earth and his own being from fire—without considering the origin and perfection of Adam's spiritual essence. This caused him to be expelled from divine mercy and to be cursed until the Resurrection. (QUR’AN WAY, 3/352)

‘My Lord!’ According to this, Iblis accepts the Lordship (Rububiyyah) and existence of Allah. Therefore, not everyone who accepts the existence and Lordship of Allah is a saved believer and a Muslim. (S. HAWWA, 7/462)

(37) ‘Allah said: "You are of those reprieved until the well-known time."’ That is, until the Day of Resurrection. His words indicate that he knows the Resurrection will occur and that the resurrection after death will be realized. Therefore, outwardly, he believes in Allah and the Last Day. Nevertheless, Allah the Almighty has decreed his disbelief (kufr) because he objected to Allah's judgment. (S. HAWWA, 7/462)

The well-known time: Scholars are of the opinion that this time is the moment of the first blowing of the Trumpet (Sur). (O. CELIK, 3/23)

I WILL ADORN SINS AND MISLEAD THEM (15/39-44)

Translation

39-40- (Iblis) said: "My Lord, because You have allowed me to go astray (by expelling me from Your mercy and Paradise), I will surely adorn (sinful) things for them on the earth and I will surely mislead them all. Except, among them, Your sincere servants." [cf. 17/62; 38/82-83]

41-42- (Allah) said: "This (sincerity) is a straight way leading to Me." [cf. 38/79-84] 42- "Indeed, over My servants you have no authority (power of influence), except for those who follow you from among the deviators (who stray from My path)."

43-44- "And indeed, Hell is the promised place for them all." 44- "It has seven gates; for every gate is a group of them (those who followed Satan) assigned."

Commentary

(39) ‘(Iblis:) "My Lord, because You have allowed me to go astray, I will surely adorn (sinful) things for them on the earth and I will surely mislead them all."’ From this verse, we learn that Satan's weapon is to make evils look adorned and to deceive. He makes desires, the world, the forbidden (munkar), and bad situations look adorned. He leads away from the Truth and keeps people away from the Sunnahs. (S. HAWWA, 7/465)

(42) ‘Except, among them, Your sincere servants.’ He excluded the pure servants of Allah. Because Satan's tricks and traps have no effect on them, and they do not accept these deceptions. (S. HAWWA, 7/462)

‘Sincere servants’ (Ihlasli kullar) are believers who abandon shirk and disbelief, believe according to its conditions, perform righteous deeds, avoid sins, and perform their worship for Allah alone, not to be heard or seen by others. (I. KARAGOZ 4/30)

"Indeed, over My servants you have no authority, except for those who follow you from among the deviators." That is, the path of truth that I follow is this: You will have no influence over My servants, except for those who choose to follow you because of their own deviance. (S. HAWWA, 7/463)

(..) For Satan to establish authority over people means he shows success in deceiving them; such a success can only be possible by persuading them with evidence (as a pretext). That is why Satan's success or failure in this regard depends on whether he can dominate the will of the person he haunts. However, while explaining this matter, the Qur'an states: ‘Indeed, there is no authority for him over those who have believed and rely upon their Lord.’ (Nahl 16/99). ‘His authority is only over those who take him as an ally and those who through him associate partners with Allah.’ (Nahl 16/100). By using such expressions, it reveals that Satan has no authority over believers. Thus, it is understood that Satan's authority is not for those who believe in Allah, but for those who listen to the whispers of this being—who represents evil—and are deceived by his promises. (M. DEMİRCI, 2/127, 128)

(43) ‘And indeed, Hell is the promised place for them all.’ The word Jahannam (Hell) is a Persian-origin word that has been Arabized. It means ‘a well with a deep bottom.’ The reason Hell is given this name is due to the depth of its bottom. Hell is the largest of created things and is Allah's prison in the hereafter. (I. H. BURSEVI, 10/228)

(44) ‘It, that Hell, has seven gates.’ That is, it has seven entrance gates due to the large number of those who will enter, or rather, it has seven layers according to the types and degrees of transgression, named: Jahannam, Lazza, Hutama, Sa’ir, Saqar, Jahim, and Hawiyah. (ELMALILI, 5/212)

As is known, there are eight organs of responsibility for a human: the heart, tongue, ear, eye, hand, foot, mouth, and sexual organ. Seven of these are external, and one is internal, which is the heart. If the gate of the heart, which directly faces Allah, is open, each of these eight organs can move according to Allah's command and become an entrance gate to Paradise. But if the soul is blinded within and the gate of the heart is closed, each of the seven external organs becomes an entrance gate opened to Hell. (ELMALILI, 5/212)

THE PIOUS ARE IN GARDENS (15/45-50)

Translation

45-46- Indeed, the pious (those who lived in accordance with Allah's commands and prohibitions) will be within gardens and springs. (It will be said to them): "Enter them in peace, safe and secure."

47- And We will have removed whatever is within their breasts of (any kind of) resentment; (they will be) as brothers, facing each other on thrones.

48- No fatigue or boredom shall touch them therein, nor shall they [ever] be removed from it.

49-50- (O My Messenger!) Inform My servants that it is I, surely I, who am the Forgiving, the Merciful. (But) that My punishment—it is the painful punishment.

Commentary

(45) ‘And We will have removed whatever is within their breasts of resentment;’ That is, if there was any resentment settled in the heart of any of them against another during the worldly life, Allah will remove these in Paradise and make their hearts pleased with one another. Resentment has been taken out of their hearts, and love has been placed in its stead. The character of those who love each other in worldly life is of the character of the people of Paradise, and they have a share of the blessings in Paradise. (S. HAWWA, 7/463)

(47) So much so that all of them, as brothers, converse on ‘facing thrones, facing mansions.’ That is, they live loving each other face to face, without any of them turning their back to the other. ‘No fatigue shall touch them therein.’ Whatever they desire occurs immediately without effort or trouble; ‘nor shall they be removed from it.’ They will stay there eternally forever. (ELMALILI, 5/213)

(48) ‘No fatigue shall touch them therein, nor shall they be removed from it.’ Hadith: "The appearance of the first group to enter Paradise will be like the form of the full moon. They will not spit therein, nor will they urinate or defecate. Their vessels and combs will be of gold and silver, their censers will be of beautiful incense, and their sweat will be musk. Each of them will have two spouses." (The hadith continues, from Bukhari and Muslim; I. H. BURSEVI, 10/235)

The righteous (muttaqin) will be by springs in the Gardens: In Surah al-Insan, these springs and waters are introduced with the names Kafur, Ginger (Zanjabil), Salsabil, Rahid, and Tasnim. ‘Indeed, the believers will drink from a cup [of wine] whose mixture is Kafur. A spring from which the servants of Allah will drink; they will make it gush forth in force [wherever they wish].’ (76/5-6). ‘And they will be given to drink therein a cup [of wine] whose mixture is ginger. [From] a fountain within Paradise named Salsabil. There will circulate among them young boys made eternal. When you see them, you would think them scattered pearls.’ (76/17-19; cf. 83/25-28; I. KARAGOZ 4/32)

(49) ‘(O My Messenger!) Inform My servants that it is I, surely I, who am the Forgiving, the Merciful.’ This verse serves the purpose of targhib (instilling hope, encouragement), and the 50th verse serves the purpose of tarhib (deterrence/fearing). These two verses aim to provide people with an ethical sensitivity called hawf and raja (fear and hope) in Sufi sources. (QUR’AN WAY, 3/354)

Hadith: "If the believer knew the punishment with Allah, he would not hope to enter Paradise. And if the disbeliever knew the extent of His mercy, he would not lose hope of Paradise." (Muslim, Tawbah 23; I. KARAGOZ 4/34)

The mercy and forgiveness of Almighty Allah are explained before His punishment and more emphatically. Because Allah's mercy is broader than His wrath (Bukhari, Muslim). Almighty Allah has said, "I afflict with My punishment whom I will, but My mercy encompasses all things" (7/156). (I. KARAGOZ 4/34)

By saying ‘Inform My servants,’ Allah wanted to explain that everyone who takes refuge in Allah, even if they are sinners and even if their worship is deficient, is worthy of His mercy. (QUR’AN WAY, 3/355)

While mentioning His mercy and forgiveness, He uses more emphasis particles compared to the verse where He mentions His punishment, specifically highlighting the vastness of His mercy. (QUR’AN WAY, 3/355)

THE GUESTS OF ABRAHAM (PBUH) (15/51-60)

Translation

51- (O My Messenger!) Inform them about the (angel) guests of Abraham.

52- When they entered upon him and said, "Peace!" (Abraham, seeing that they did not eat the food prepared, said): "Indeed, we are afraid of you." [cf. 11/69-70; 51/25-27]

53- (The angels) said: "Fear not. Indeed, we bring you good tidings of a very learned boy (Isaac)."

54- (Abraham) said: "Have you given me good tidings even though old age has come upon me? Then of what are you giving me good tidings?"

55- They said: "We have given you good tidings in truth, so do not be of the despairing."

56- (Abraham) said: "And who despairs of the mercy of his Lord except for those who are astray (from the right path)?"

57- (Abraham, realizing they were angels, said): "Then what is your business (thereafter), O messengers?"

58-59-60- They said: "Indeed, we have been sent to a people of criminals (to destroy them), except for the family of Lot. Indeed, we will save them all (the family and the believers), except for his (Lot's) wife (who did not believe)." (O My Messenger!) We have decreed that she shall be of those who remain behind (and are destroyed). [cf. 11/77-83; 66/10]

Commentary

(51) ‘Inform them.’ This informing also introduces the "Sunnah" regarding the sending down of angels, which the disbelievers had requested at the beginning of the Surah (15/7). Almighty Allah sends down the angels either to elevate the glory and honor of a Messenger (for good tidings—O. CELIK) or to subject the deniers to punishment. (S. HAWWA, 7/472)

Almighty Allah wants lessons to be taken by showing examples from history regarding the vastness of His mercy and the severity of His punishment. (QUR’AN WAY, 3/357)

(52) ‘Indeed, we are afraid of you.’ Elsewhere, the reason for Prophet Abraham's fear is mentioned: he received their greeting and offered them food (11/70), but when he saw that they did not stretch their hands toward the food offered as a feast, he became afraid of them. (S. HAWWA, 7/473)

(53) ‘They said, "Fear not, we bring you good tidings of a learned boy."’ This son they brought tidings of is Prophet Isaac (Ishak). (S. HAWWA, 7/473)

(55) The warning ‘Do not be of those who despair!’ is also a warning to ordinary believers in the person of Prophet Abraham. For as understood from his own words, ‘Who despairs of the mercy of his Lord except for those who are astray?’, despair is out of the question for a prophet. (QUR’AN WAY, 3/357)

(58) What is meant by the ‘people of criminals’ is the people of Sodom, to whom Prophet Lot was sent as a messenger. Their greatest crime—as will be explained below—was homosexuality. (QUR’AN WAY, 3/358)

ANGELS WITH LOT (PBUH) (15/61-66)

Translation

61-62- So when the messenger (angels) came to the family of Lot, (Lot) said: "Indeed, you are people unknown (to us)."

63-64-65- (They) said: "Nay, we have come to you with that about which they (your people) were doubting (that punishment). And we have come to you with truth, and indeed, we are truthful. So set out with your family during a portion of the night and follow behind them. And let not any among you look back (lest they see that calamity or be struck by the punishment), and continue on to where you are commanded (Damascus)." [cf. 11/81]

66- And We made known to him (Lot) that decree: "That the root (lineage) of those [sinners] would be cut off (exhausted) by early morning."

Commentary

(63) ‘Set out with your family members during a portion of the night, and walk behind them.’ That is, stay behind them in order to direct and manage them, to lead them quickly, and to be aware of their situation. (I. H. BURSEVI, 10/250)

Ibn Kathir draws attention to how the Messenger of Allah (pbuh) similarly sent his companions ahead of him and states: The Messenger of Allah (pbuh) used to do the same during battles. He would go behind the army, sending the weak ones in a way to catch up with the caravan, and he would take anyone who fell away from the caravan or was left alone onto his mount. (S. HAWWA, 7/481)

‘And let not any among you look back.’ The reason they were asked not to look back was so they would not see that terrible catastrophe, or so that this disaster would not strike them as well, or so that none of them would turn back from their path, or so that their souls would become accustomed to the migration (hijrah). (H. DONDUREN, 1/442)

The following is understood from these verses: Credit is given to beneficial knowledge and righteous deeds, not to lineage, kinship, or friendship. Just as the father-son relationship between Noah (as) and his son (..) was of no benefit, the marital closeness between Lot (as) and his wife was of no benefit to his wife. (I. H. BURSEVI, 10/251)

DO NOT DISGRACE ME (15/67-77)

Translation

67- And the (immoral, homosexual) people of the city (of Sodom) came rejoicing (to the guests, in order to do evil to them).

68-69- (Lot) said (to them): "Indeed, these are my guests, so do not disgrace me (by doing evil to them)." 69- "And fear Allah and do not shame me!"

70- They said: "Have we not forbidden you from [protecting] anyone (from interfering in others' business)?"

71- (Lot) said: "If you must do (as you intend), here are my daughters (let me marry you to them)." [cf. 11/78; 26/165-166]

72- (O My Prophet!) By your life, indeed they were wandering blindly in their intoxication (of passion).

73- So the shriek (a terrible sound resulting from a volcanic explosion) seized them at sunrise.

74- And We turned [the cities] upside down and rained upon them stones of baked clay.

75- Indeed in that are signs for those who discern (those with fine understanding).

76- And indeed, those (ruins of the city) are [still] on an established road. (Should they not take a lesson from these!)

77- Indeed in that is a sign for the believers.

Commentary

(67) ‘The people of the city came, congratulating each other (to the angels).’ This style of expression reveals the dimensions of the loathsomeness and baseness reached by the people of Lot in filth, lewdness, and abnormally deviant sexual relations. This scene, which depicts the city people coming collectively, their joy at hearing of the arrival of these young men, and their attempt to openly harass them, demonstrates this foulness. Their open expression of wanting to commit this evil in a shameful manner is—beyond the evil itself—a disgusting behavior. (..) Humans feel shame when others become aware of such states. An uncorrupted nature feels the need to hide this feeling even when satisfying it through natural and legitimate ways. Some animal species also hide their sexual relations. But this ominous nation openly announces its deviance and can engage in such a relationship collectively. They can run in groups, in joy, to commit such a loathsome act. Undoubtedly, this base situation is unprecedented. (S. KUTUB, 6/496)

This shows that as a society, they lost all sense of honor and felt no shame in openly stating such an immoral request. The fact that they could propose such an immoral request to Prophet Lot shows how widespread this great sin was. (MAWDUDI, 2/544)

(71) Lot (as) called them for the last time to satisfy their desires through legitimate and moral ways, saying: ‘Here are the women, my daughters, if you would marry (them).’ With this statement, Lot (as) sees himself as the father of his Ummah (community) as a prophet, and therefore considers the daughters of his Ummah as his own daughters. (QUR’AN WAY, 3/360)

(73) ‘The shriek seized them at sunrise.’ Finally, as the surroundings were brightening—that is, at an hour they never expected—the terrible sound seized them. Subsequently, their lands were destroyed. Stones consisting of baked clay rained upon them. (QUR’AN WAY, 3/361)

The places where the people of Lot lived were swallowed into the ground by an event similar to an earthquake or a volcanic eruption. As is known, as a result of these eruptions, events such as ground subsidence, the scattering of stones smeared with hot mud, and the total erasure of cities from the earth occur. It is said that today's Dead Sea (Lake Lot) was formed as a result of the Sodom and Gomorrah cities being swallowed into the ground after that event and water filling their place. (..) We know for certain that Almighty Allah determines special destinies for certain events in certain situations for a specific purpose. Therefore, the event that wiped out the lineage of the people of Lot does not necessarily have to be a known earthquake or a volcanic eruption. Almighty Allah prescribed bringing a desired event upon them at a desired time for the realization of something He willed. Thus, we explain all the miracles of the prophets with this method of faith. (S. KUTUB, 6/497, 498)

(76) ‘They are still on a road that stands before the eyes.’ The ruins of their destroyed cities still stand today for those who want to take a lesson. These are on the road from Arabia to Syria and Egypt. Those traveling on that road can see the traces of these ruins to the southeast of Lake Lot, known as the Dead Sea. (O. CELIK, 3/31)

THE PEOPLE OF HICR AND EYKA (15/78-84)

Translation

78-79- Indeed, the people of Eyka (the community of Shuayb) were also wrongdoers. 79- So We took retribution from them, and indeed, both (Sodom and Eyka) are on an open highway (on your path).

80-81- And certainly the people of Hicr (the Thamud community to whom Salih was sent) denied the messengers. 81- And We gave them Our signs, but they turned away from them.

82- They used to carve out secure houses from the mountains (to protect against dangers).

83-84- But the shriek (a terrible sound) seized them as they entered the morning. 84- So that which they used to earn (and do) did not avail them.

Commentary

(78) ‘The people of Eyka were truly great wrongdoers.’ Eyka, like Madyan, is the name of the place to which Shuayb (as) was sent as a prophet. It is located between Egypt and Palestine. The people living there committed oppression by associating partners with Allah, opposing the prophet, committing highway robbery, and acting unjustly in measures and weights. (7/85-95, 11/84-95) (O. CELIK, 3/31)

(..) The people of Eyka did not listen to Shuayb and did not abandon their evil behaviors. Finally, Almighty Allah afflicted the people of Eyka with severe heat. This heat lasted for seven days. Then a cloud came over them. Fleeing from the heat, they all gathered under the cloud. Fire rained from the cloud, and they all burned. (26/187-189) Their houses were destroyed by an earthquake, and they perished. (7/91, 11/85-95, 26/176-189, 29/37; I. KARAGOZ 4/45)

(80) ‘By oath, the people of Hicr also denied the messengers.’ Hicr is the name of the region where the Thamud people, to whom Salih (as) was sent as a prophet, lived. It is located between Medina and Tabuk. The Thamud people also denied their prophet, Salih. They denied the miracle of the she-camel he showed. They even slaughtered it unjustly and opposed the command of Allah. They carved the mountains and made houses carved purely from stone. These houses were not enough to ward off the punishment they deserved. One day, as they entered the morning time, a terrible sound seized and destroyed them. (7/73-79, 11/61-68) (O. CELIK, 3/32)

Hadith: When the Messenger of Allah (s) camped at a place called Hicr during the expedition of Tabuk, he commanded his companions not to drink water from the well there and not to draw water from the well. When the companions (r) said, "We kneaded dough with that water and drew water from there," the Messenger of Allah (s) commanded them to pour out that water and throw the dough aside. (From Bukhari, Anbiya 17; O. CELIK, 3/34)

With this action, he drew attention to the fact that one should not settle in places where oppressors lived, fearing that a calamity might befall the person or that their character might be affected by theirs. Because their remains remind one of their state. Perhaps this causes hardness of heart and tyranny. (I. H. BURSEVI, 10/273)

(84) ‘What they did provided them no benefit.’ Their building sturdy houses, collecting valuable goods, showing stinginess by not wanting the she-camel to drink, and finally slaughtering it to prevent it from decreasing the water—and the crops and fruits they expected to get a good harvest from through this—did not provide them any benefit. (S. HAWWA, 7/477)

THE HOUR WILL SURELY COME (15/85-91)

Translation

85- (O My Prophet!) We have not created the heavens and the earth and all that is between them except in truth and wisdom. And (the expected) Hour is surely coming. So overlook [their faults] with gracious forgiveness (do not mind the troubles those disbelievers cause).

86- (O My Prophet!) Indeed, your Lord—He is the All-Knowing Creator.

87- (O My Prophet!) And We have certainly given you the seven oft-repeated verses (Surah al-Fatiha) and the great Qur’an.

88- (O My Prophet!) Never stretch your eyes (with envy) toward that which We have given some of the disbelievers to enjoy (wealth and the like), and do not grieve over them, and lower your wing (of kindness) to the believers (protect and support them). [cf. 20/131]

89- And (O Messenger!) say: "Indeed, I am the clear warner (against the punishment coming to you)!"

90-91- (O My Prophet!) Just as We sent down [warning of] punishment on the dividers (the Jews and Christians, who divided their books to believe in some and disbelieve in others or to abrogate them). 91- Those who (now) have made the Qur’an into parts (accepting some parts and rejecting others).

Commentary

(85) ‘We have not created the heavens and the earth and all that is between them except in truth.’ The word "Truth" (Haq) expresses that Almighty Allah created every single being not in vain, but according to a purpose, wisdom, measure, and balance. Every being has a duty, and every creation has a wisdom. Humans, jinn, and angels were created to serve Allah; other beings were created to serve and be a blessing for humans. [cf. 2/29, 31/20, 51/56] Beings other than humans and jinn act in accordance with the purpose of their creation. Humans and jinn will be rewarded or punished according to whether they act in accordance with the purpose of creation. The following verses are in the position of interpreting this verse: ‘We did not create the heaven and the earth and that between them in vain.’ (38/27; cf. 23/115, 53/31; I. KARAGOZ 4/48)

Allah creates and governs the universe and what happens within it according to the measures of fairness and justice, not according to injustice and oppression. If certain calamities befell some nations in the past, it is not because Allah willed to do injustice. Allah sent messengers to those nations to correct their states, but they did not deviate from what they knew. (QUR’AN WAY, 3/366)

‘For now, treat them well.’ That is, turn away in a beautiful manner from those who deny you, endure their persecutions, and do not be hasty in taking revenge. (I. H. BURSEVI, 10/276)

‘..treat your people in a beautiful way, with tolerance.’ ‘Safh-i jamil’ (gracious forgiveness) is to perform this behavior in a beautiful manner, without giving in to anger, by acting as gently as possible, without breaking or hurting feelings. The following verse (..) also expresses this matter: ‘(O My Prophet!) So overlook them and say, "Peace." But they are going to know.’ (43/89; I. KARAGOZ 4/49)

Those who engage in education and guidance activities should not give in to despair or anger; they should act gently and avoid breaking hearts or hurting others. (QUR’AN WAY, 3/367)

(87) ‘And We have certainly given you the seven oft-repeated verses and the Great Qur’an.’ That is, We have given the Surah al-Fatiha, which consists of seven verses. Because the recitation of Surah al-Fatiha is repeated in the prayer (Salah). Or, "mathani" (oft-repeated) here comes from "thana" (praise). Because Surah al-Fatiha contains praise and glorification of Allah the Almighty. (S. HAWWA, 7/484)

Hadith: "Umm al-Qur’an (al-Fatiha) is the seven oft-repeated verses. And it is the Great Qur’an given to me." (Bukhari, ELMALILI, 5/221)

There are also those who express the view that what is meant by the "seven oft-repeated" mentioned here are the commands, prohibitions, good tidings, warnings, parables, blessings, and news that are frequently repeated in the Holy Qur’an. (S. HAWWA, 7/492)

(88) ‘Do not stretch your eyes toward the worldly goods We have given to some classes of them.’ The intent behind "of them" is the wealthy disbelievers. That is, do not wish to have the likeness of their wealth, the women they possess, or other things! A great blessing, the Great Qur’an, has already been given to you. (S. HAWWA, 7/485)

‘Lower your wings of humility toward the believers.’ The address is to all believers in the person of the Prophet. ‘There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful.’ (9/128) Believers are also merciful, compassionate, and dignified people. ‘The believers are dignified and firm against the disbelievers, and merciful among themselves.’ (48/29; I. KARAGOZ 4/53)

Ibn Abbas says: ‘A person is forbidden from coveting the things given to his companion.’ (S. HAWWA, 7/493)

(90) ‘Just as We sent down the punishment on those who divided (the Qur’an) into parts.’ The "muqtasimin" (dividers) mentioned in the 90th verse may refer to the following: (a) Jews and Christians who divided the Torah and the Gospel within themselves, taking what suited them and leaving what did not (Baqarah, 2/85). (b) Jews and Christians who wanted to tear the Qur’an into pieces by believing in a part that pleased them and denying another part, as mentioned in Surah ar-Ra’d verse 36, and who are divided into various sects among themselves. (c) The Meccan pagans who divided the streets of Mecca during Hajj and fair times to try to drive people away from Islam. (O. CELIK, 3/38, 39)

(91) ‘Those who (now) have made the Qur’an into parts (accepting some parts and rejecting others).’ Allah's Book is a whole; its rulings are general. People may look at the crystal of revelation from different angles according to the time, conditions, needs, and levels of knowledge and culture they live in; they may see different colors there, and they may benefit from it in different ways by interpreting and perceiving it slightly differently. However, they cannot and should not say, "I accept this part or that ruling, but these rulings belong to history, they cannot be applied and must change." (I. KARAGOZ 4/55)

WE WILL SURELY QUESTION THEM ALL (15/92-99)

Translation

92-93- (O My Prophet!) By your Lord, We will surely question them all about what they used to do (the account of their dividing the Qur’an).

94- (O My Prophet!) So proclaim what you are commanded (without hesitation) and turn away from the pagans!

95-96- (O My Prophet!) Indeed,<