CHAPTER 30: AR-RUM (THE ROMANS)

 

This Surah was revealed in the Meccan period. Only verses 17-18 were revealed in the Medina period. It consists of 60 verses. The Surah is given this name based on the event mentioning the victory of the Romans (Rum) in the war to be fought between the Persians and the Romans. (H. T. FEYIZLI, 1/403)

 

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

 

30/1-7 ALLAH DOES NOT FAIL IN HIS PROMISE

 

Translation

 

1- Elif, Lam, Mim.

 

2-3-4-5- The Romans (who are People of the Book) have been defeated in a land close by (to Arabia, by the fire-worshipping Persians). But after their defeat, they will be victorious within a few (3-9) years. To Allah belongs the command before and after. And on that day, the believers will rejoice in the help of Allah. He helps whom He wills (leads to victory). He is the All-Mighty, the Especially Merciful.

 

6- (This is) the promise of Allah. Allah does not fail in His promise. But most people do not know.

 

7- The disbelievers know only the outer (apparent) surface of this worldly life (and they value it). But they are heedless of the Hereafter.

 

Commentary

 

(2-5) “‘The Romans (who are People of the Book) have been defeated in a land close by (to Arabia, by the fire-worshipping Persians).’” What is meant by the Romans here are the Byzantines. The verse foretells the victory of the Byzantines over the Persians in the year 627 CE on the lands of Nineveh, following their rout by the Persians. Here, it is seen that the Christians were preferred over the idol-worshippers. (H. DONDUREN, 2/651)

 

“‘But after their defeat, they will be victorious within a few years.’” “bid’i sinîn” (3 to 9 years): It informed that the Byzantines would prevail over the Persians within this period and that at that time, the believers would rejoice both at this victory of theirs and at the victories that would be granted to themselves. However, under the existing conditions, neither the Muslims nor the Romans had the strength to defeat their enemies in a short period like three to five years. (O. CELIK, 4/11)

 

“‘To Allah belongs the command before and after.’” That is, their being defeated first and then being victorious occurs only by the command and decree of Allah. (S. HAWWA, 11/175)

 

“‘And on that day, the believers will rejoice in the help of Allah. He helps whom He wills (leads to victory). He is the All-Mighty, the Especially Merciful.’” The Meccan pagans had rejoiced when the Magian Persians defeated the Byzantines in Syria, Egypt, and Anatolia between the years 613-616. The Muslims, on the other hand, were saddened by the defeat of the Byzantines because they were People of the Book. For this reason, the pagans mocked the Muslims by harping on the defeat of the People of the Book and saying, "We will also prevail over them." Thus, the first verses inform that the Persians would be defeated within 3-9 years. Indeed, in the year 624, the Romans entered Persia. On the same day, the Muslims prevailed over the pagans at Badr. (H. T. FEYIZLI, 1/403)

 

Abu Bakr’s entering into a wager: When these verses were revealed in Mecca, Abu Bakr said that the Persians would be defeated within a few years and initially entered into a wager with the idol-worshipper Ubayy ibn Khalaf for ten camels and a period of three years. Upon the Prophet telling him to increase the period to 9 years, the number of camels was increased to 100. This victory took place during the Battle of Badr, and Abu Bakr took the 100 camels from Ubayy's heirs and donated them to the poor upon the recommendation of Prophet Muhammad. (From Tirmidhi, ELMALILI, H. DONDUREN, 2/651)

 

This noble verse is a clear evidence of the truth of the Prophethood of the Prophet (s) and that the Noble Qur’an was revealed by Allah. Because it gives news from the knowledge of the unseen (ghayb). This entering into a wager took place before gambling was made forbidden. This is a narration coming from Qatada. According to the view of Abu Hanifa and Muhammad, fasid (voidable/invalid) contracts, such as interest and similar contracts, are permissible between Muslims and disbelievers in Dar al-Harb (Abode of War). They show this story as evidence for the correctness of this. (From Nasafi, S. HAWWA, 11/182)

 

According to the view that accepts that the Romans gained victory against the Persians in the year of Badr, several pieces of news from the unseen are given in three noble verses: that the Romans would prevail, that this would take place within a few years, and that the Muslims would similarly gain victory in the year they were victorious... All of these were things not expected at the time the Qur’an was being revealed. Thus, all of these serve as evidence that this Noble Qur’an was revealed by Allah. It ranks among the greatest miracles of the Noble Qur’an. (S. HAWWA, 11/183)

 

“‘He helps whom He wills,’” He makes whomever He wills victorious. That is, His help is not tied to causes; causes are tied to His will. While He made the Persians victorious yesterday, He makes the Romans victorious tomorrow. And then you see that at a time never expected, He takes the believers, who were thought to have no power, and makes them victorious and triumphant against all of them. (ELMALILI, 6/239)

 

(6) “‘This is the promise of Allah. Allah never fails in His promise.’” That is, O Muhammad, Our word regarding making the Romans victorious over the Persians, which We informed you of, is a true promise given by Allah; it is true and right. This never fails. It will certainly be realized and take place. Because His Sunnah (divine law) has continuously operated in the form of turning the days and giving the outcome in the end to those who are in the right or to those who are closer to the truth. (S. HAWWA, 11/176)

 

“‘(This is) the promise of Allah.’” This mentioned victory and help is such a promise that Allah the Exalted promised it. “‘Allah does not fail in His promise.’” Therefore, these will certainly take place. Here, there are clearly two promises: (1) One is that the Romans would be victorious after their defeat; (2) one is that the believers would rejoice with the help of Allah. These two promises were realized before long. Abu Bakr (ra) won the wager. In this way, it emerged that this was a divine sign, a miracle, proving the Prophethood of Muhammad (s). (ELMALILI, 6/239)

 

(7) “‘They know only the outer (apparent) surface of this worldly life (and they value it). But they are heedless of the Hereafter.’” The world has an outward side (zahir) and an inward side (batin). Its outward side is the ornament of the world, its fluff, its laws, and its causes, which ignorant people know. Its inward side is that the world is a passage for the hereafter. In this world, people take obedience and righteous deeds as provisions, and the world is an evidence for Allah the Exalted and His names and attributes. (S. HAWWA, 11/176)

 

Most people deny the hereafter (30/8), most are transgressors (fasiq) (5/49), and most are heedless of the verses (10/92). Believers seek both the blessings of the world and the blessings of the hereafter (2/200, 201). They do not forget their share of worldly blessings, but they prefer the hereafter over the world. Because the world is temporary and the hereafter is permanent: “‘O People! You prefer the life of this world, whereas the Hereafter is better and more lasting.’” (87/16; I. KARAGOZ 5/577).

 

30/8-10 HAVE THEY NOT REFLECTED?

 

Translation

 

8- Have they not reflected within themselves that Allah has not created the heavens and the earth and what is between them except with truth (a system, measure, and purpose) and for a specified term? Yet indeed, many of the people are disbelievers in the meeting with their Lord.

 

9- Have they not traveled through the earth and observed how was the end of those before them? (Let them look.) (Yet) they were more powerful than them. They had tilled the earth (to plant, and to extract water and minerals) and had developed it more than these have developed it. Their messengers also came to them with clear evidences. Allah never wronged them, but they were wronging themselves.

 

10- Then the end of those who did evil—by denying the signs of Allah and mocking them—was the most terrible end.

 

Commentary

 

(8) In these verses, the evidences of Allah's power and, accordingly, the existence of the hereafter are presented: (O. CELIK, 4/14)

 

First / Second: (1, 2) “‘Have they not reflected within themselves that Allah has not created the heavens and the earth and what is between them except with truth (a system, measure, and purpose) and for a specified term? Yet indeed, many of the people are disbelievers in the meeting with their Lord.’” Allah created the heavens, the earth, and everything between them "with truth." That is, not for the sake of just doing something or as an idle pastime, but for a real reason and with deep wisdom within a solid and unfailing order, upon the foundations of truth and justice. When we consider that there is no serious test in the world and no strict reckoning in the hereafter, we would be saying that this magnificent wheel of the universe turns in vain, which is certainly not in accordance with reason and logic. (cf. Yunus 10/4, O. CELIK, 4/14)

 

(2) A person who reflects upon the heavens, the earth, and what is between them will certainly reach these two conclusions: The heavens and the earth were created for a certain wisdom and (2) they have a specific determined period. Because it is impossible for this order of the universe to maintain its current state forever. (S. HAWWA, 11/185)

 

In the first sentence of the verse, reflection is commanded in any case. What is meant by reflecting is to understand, perceive, and know the reality of creation, that there is a creator of all beings, the power and blessings of Allah, and that no being was created in vain. When a person examines, observes, and reflects, they know that both themselves and other beings have a creator and that no being was created without a purpose. (..) Those who are commanded to reflect are the disbelieving Meccan pagans and those in their position. The things desired to be reflected upon are the oneness of Allah (38/5), that the Resurrection will take place one day (18/36, 25/11, 36/48-53, 45/32), and the resurrection after death. (23/37, 41/6, 7; I. KARAGOZ 5/578, 579)

 

(9) Third: (3) “‘Have they not traveled through the earth and observed how was the end of those before them? (Yet) they were more powerful than them. They had tilled the earth (to plant, and to extract water and minerals) and had developed it more than these have developed it. Their messengers also came to them with clear evidences.’” The verse mentions tribes like 'Ad and Thamud who worked to extract water and minerals or to make the land prosperous by tilling it, but then were destroyed by meeting the wrath of Allah because of their denial. It is requested that lessons be taken from these. (H. DONDUREN, 2/651)

 

“‘So Allah did not wrong them.’” That is, the destruction of them by Allah the Exalted was not an injustice to them. “‘But they were wronging themselves.’” However, they were wronging their own souls because they themselves did the things that required their destruction. (S. HAWWA, 11/185)

 

One of the manifestations of the conciseness (i'jaz) in this Noble Qur'an is this: No influence of human weakness is found in this book. We can understand that the person who said this word encompasses everything in terms of knowledge and that if it had not been revealed by Allah the Exalted, many matters contained in this book would not have been present. If this Noble Qur'an had been put forward by Muhammad (s)—as the disbelievers also claimed—the news that the struggle between the Romans and the Persians would occur could not have been given. (S. HAWWA, 11/186)

 

(10) “‘Then the end of those who did evil—by denying the signs of Allah and mocking them—was the most terrible end.’” That is, they were punished in the worldly life; and afterwards, they were subjected to the punishment in the hereafter, which is the worst of punishments, and that is the fire of hell prepared for the disbelievers. (S. HAWWA, 11/185)

 

30/11-19 YOU WILL ALL BE RETURNED TO HIM

 

Translation

 

11- Allah originates the creation, then He will repeat it (resurrect it). Then to Him you will be returned.

 

12- And the Day the Hour is established, the criminals (will lose all hope and) will remain silent in despair.

 

13- And there will not be for them among their "partners" any intercessors, and they will (at that time) deny their partners. [cf. 2/165]

 

14- And the Day the Hour is established, on that Day they (the believers and the disbelievers) will be separated. [cf. 27/82]

 

15- As for those who have believed and done righteous (meritorious) deeds, they will be delighted (and honored) in a meadow (of Paradise).

 

16- But as for those who disbelieved and denied Our signs and the meeting of the Hereafter, those will be brought into the punishment [to remain].

 

17, 18- So exalt (pray to) Allah when you reach the evening (at sunset and night) and when you reach the morning (at dawn). And to Him is [due all] praise throughout the heavens and the earth. And (exalt Him) at nightfall (in the afternoon) and when you are at noon (pray and glorify Allah).

 

19- He brings the living out of the dead and brings the dead out of the living and brings to life the earth after its lifelessness. And thus will you be brought out (resurrected from your graves). [cf. 7/57; 22/5-7]

 

Commentary

 

(11) “‘Allah originates the creation; then He repeats it (after death, creating it exactly the same on the Day of Resurrection) (resurrects it).’” He brings them back to life after death. That is, just as He was capable of originating creation, He is also capable of restoring it later. “‘And finally, to Him you will be returned.’” He will reward every person according to their deeds. (S. HAWWA, 11/191, 192)

 

“‘..the repetition of creation’” expresses that the continuous renewal in nature takes place by the will and power of Allah the Exalted. This sentence can also be understood as “‘He returns it to the soil’” and “‘He brings it to life after its death.’” This sentence also indicates that humans will be resurrected when the Hour strikes and points to the existence of life after death. (22/5-6, 80/21-24; I. KARAGOZ 5/583)

 

(12) “‘And the Day the Hour is established, the criminals (when their hopes are completely cut off) will remain silent in despair.’” They will lose hope, remain bewildered, appear with all their disgrace, and be filled with grief from despair. (S. HAWWA, 11/192)

 

(13) “‘And there will not be for them among their (associated) partners any intercessors.’” These deities they worshipped instead of Allah will not be intercessors for them and will reject them and leave them without help at the time they need it most. “‘And they will (at that time) deny their partners.’” Meaning, on the Day of Resurrection, they will deny and reject their deities. (S. HAWWA, 11/192)

 

“‘Partners: Shuraka’” includes three types of beings: (1) Angels, Prophets, saints, martyrs, and righteous people to whom idolaters have attributed divine characteristics and worshipped as gods in every age... (2) Inanimate or unconscious beings such as the moon, sun, planets, trees, stones, animals... (3) Primary criminals such as Satan, religious leaders, tyrants, and despots who forced Allah's servants to worship them, either by deceiving and misleading them or through oppression. (MAWDUDI, 4/255)

 

(14) “‘And the Day the Hour is established, (the believers and the disbelievers) will be separated.’” After the reckoning, the believers and disbelievers are separated into paradise and hell, and they will never come together. (I. H. BURSEVI, 15/35)

 

Qatada says: This separation, I swear by Allah, is a separation after which there will be no coming together. That is, when the believers are raised to the highest ranks and the disbelievers are lowered to the lowest ranks; that is when the real separation will take place. (S. HAWWA, 11/192)

 

(15) “‘As for those who have believed and done righteous deeds, they will be delighted (and honored) in a meadow (of Paradise).’” Mujahid and Qatada explained the expression “‘they will be honored’” as being in a paradise where they are treated with blessings. (..) Ibn Kathir, on the other hand, says that the word used in the verse expresses a more general meaning than all of these. (S. HAWWA, 11/192) The part of this verse we translated as “‘they will be honored’” has also been given the meanings of “‘they will be made happy, they will be granted blessings, they will be treated well, and they will be shown hospitality.’” (QUR’AN WAY, 4/299)

 

(16) “‘But as for those who disbelieved and denied Our signs and the meeting of the Hereafter, those will be brought into the punishment.’” Ihdhar: It is to catch the criminal and bring them before the court by force. (ELMALILI, 6/244)

 

“‘..the meeting of the Hereafter’” refers to the resurrection of dead people when the Hour strikes, their gathering at the place of assembly (mahshar), their being held to account, and ultimately the believers entering paradise and the disbelievers entering hell. (I. KARAGOZ 5/587)

 

(17, 18) “‘So exalt (pray to) Allah when you reach the evening (at sunset and night) and when you reach the morning (at dawn).’ ‘And to Him is [due all] praise throughout the heavens and the earth. And (exalt Him) at nightfall (in the afternoon) and when you are at noon (pray and glorify Allah).’” When someone asked Abdullah Ibn Abbas, “‘Have you seen anything in the Qur’an about the five daily prayers?’” he read these two verses. In these verses; “‘entering the evening’” expresses the evening (maghrib) and night (isha) prayers, “‘entering the morning’” expresses the morning (fajr) prayer, “‘nightfall’” expresses the afternoon (asr) prayer, and “‘reaching noon’” expresses the noon (dhuhr) prayer. For the times of the five daily prayers, see Hud, 11/114; Taha, 20/130; (H. DONDUREN, 2/651)

 

Hadith: Imam Ahmed narrated from Sahl b. Muadh al-Juhani, and he from his father, that the Messenger of Allah (sa) said: “‘Shall I tell you the reason why Allah the Exalted spoke of His friend Ibrahim as "the one who fulfilled"? Because every morning and every evening he would say: "So exalt Allah when you reach the evening and when you reach the morning. To Him is [all] praise throughout the heavens and the earth. And (exalt Him) at nightfall and when you are at noon" (Rum 30/17, 18).’” (S. HAWWA, 11/207)

 

(19) “‘He brings the living out of the dead and brings the dead out of the living and brings to life the earth after its lifelessness.’” He brings the seed from food, which is originally soil and air, or the believer from the disbeliever. He is the one who brings dead cells from a living body or the disbeliever from the believer. (S. HAWWA, 11/193) Like an animal from food, a chick from an egg, a human from seed (sperm), a scholar from the ignorant, a believer from a disbeliever, and the awake from the sleeper. (ELMALILI, 6/245)

 

“‘And thus will you be brought out (resurrected from your graves).’” That is, just as the plant is brought out from the earth, you will be brought out from your graves in the same way. Its meaning is this: For the One who is capable of bringing the dead from the living and the living from the dead, there is no difference between creating from nothing and restoring what already existed. (S. HAWWA, 11/193)

 

Hadith: “‘Whoever recites from the verse "So exalt Allah when you reach the evening..." until "...and thus will you be brought out" (Verses 30/17-19) when they reach the morning, they will have attained what they missed that night. And whoever recites these verses when they reach the evening, they will have attained what they missed during the day.’” (From Abu Dawud, I. H. BURSEVI, 15/45)

 

30/20-27 THE EVIDENCES OF HIS EXISTENCE

 

Translation

 

20- And (O People!) of His signs (evidences of His power) is that He created you (first) from dust; then, suddenly you are human beings dispersing [throughout the earth].

 

21- And (O People!) of His signs (evidences of His power) is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.

 

22- And (O People!) of His signs (evidences of His power) is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge.

 

23- And (O People!) of His signs (evidences of His power) is your sleep by night and day and your seeking of His bounty (provision). Indeed in that are signs for a people who listen.

 

24- And (O People!) of His signs (evidences of His power) is [that] He shows you the lightning [causing] fear and (rain) hope, and He sends down rain from the sky by which He brings to life the earth after its lifelessness. Indeed in that are signs for a people who use reason.

 

25- And (O People!) of His signs (evidences of His power) is that the heaven and earth remain (in this way) by His command. Then when He calls you with a [single] call from the earth, immediately you will come forth (from your graves). [cf. 22/65; 35/41]

 

26- To Him belongs whoever is in the heavens and the earth. All are obedient to Him.

 

27- And it is He who begins creation; then He will repeat it (on the Day of Assembly, exactly as it was created), and that is [even] easier for Him. To Him belongs the highest attribute throughout the heavens and the earth. And He is the All-Mighty, the All-Wise. [cf. 32/12]

 

Commentary

 

(20) (First) “‘Of His signs (evidences of His power) is that He created you (first) from dust; then, suddenly you are human beings dispersing [throughout the earth].’” Although the evidences of Allah the Exalted's power and greatness are countless, a portion of them is included here: He created your father Adam from dust. He also created you from dust. Because you were created from food, and food was created from the earth. (S. HAWWA, 11/195)

 

Hadith: Imam Ahmed narrates… from Abu Musa: The Messenger of Allah (s) said: “‘Allah the Exalted created Adam from a handful of soil He took from the whole earth. Thus, the children of Adam came in accordance with the condition of the earth. Some are white, some red, some black, and some in between; some are evil, some gentle, some ill-natured, and some in between...’” (S. HAWWA, 11/208)

 

The fact that Allah the Exalted created the first human from dust is expressed on various occasions in the Noble Qur’an. The use of a general address here saying “‘He created you from dust’” is mostly explained in two ways: (a) This means, “‘He created from dust the human who is your origin, from whom you descended.’” (b) The creation of every human is related to the soil, because vegetable and animal foods contribute to the formation of the male and female cells (sperm and ovum) that constitute the human, and both of these are nourished from the soil. (For explanations that this does not contradict statements in some verses that humans were created from water, see Razi, xxv, 108-109; QUR’AN WAY, 4/303)

 

(21) (Second) “‘Of His signs (evidences of His power) is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.’” The creation of mates for humans from their own selves has been explained in different ways. Among these, the meaning that a human's mate is created from their own essence and their own species—that is, that man and woman are created from the same essence—is the one that seems most consistent with other explanations of the Qur’an. (For information and evaluation, see Nisa 4/1, QUR’AN WAY, 4/303)

 

Mutual affection and mercy are matters that arise due to marriage. According to a narration from Al-Hasan, affection is a metaphor for sexual relations, and mercy is a metaphor for the child. It has also been said that affection is for the young woman, and mercy is for the elderly. It is also said that affection and mercy are from Allah, while a woman’s hatred for her husband and a husband’s hatred for his wife is from Satan. (S. HAWWA, 11/195)

 

Thanks to the affection and mercy that Allah has established between mates, they love one another. (..) The use of these two words together is very meaningful. The existence or absence of one depends on the existence or absence of the other. If there is affection, there is mercy; if there is no mercy, it means there is no affection. When introducing Himself, Allah the Exalted also mentioned these two words together: “‘Indeed, my Lord is especially Merciful and very Loving.’” (11/90, I. KARAGOZ 5/593)

 

(22) (Third) “‘Of His signs (evidences of His power) is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge.’” These are the heavens, the earth, and the interesting events that take place within them. (O. CELIK, 4/19)

 

We know very little about the creation of the heavens and the earth. It refers to the formation of the sensitive, grand, and perfect structure of the universe, which presents an interesting order that consists of countless stars, planets, nebulae, and galaxies—among which our small world is nothing more than a speck, almost devoid of dimension and volume—and which protects everything from collision, disruption, falling behind, and shaking in their circulation and movements, setting a measure for everything according to its state, despite its terrifying size. (S. KUTUB, 8/195)

 

(4) (Fourth) Having different languages can be explained as communities belonging to different ethnic groups speaking different languages, and the existence of dialect, accent, and vernacular differences among those who speak the same language; it can also be understood as the differences in the voice, speech, and expression characteristics of every individual. When we look around us, we see that it is almost never possible to encounter two people who are identical in all matters such as the loudness-weakness, highness-lowness of their voice, the smoothness-irregularity of their speech, their style, etc. (QUR’AN WAY, 4/304)

 

(5) (Fifth) It is the diversity of people's colors. Despite being created from the same soil and the same elements, people's skins are colorful, perhaps influenced by the color of the soil they were created from. White, black, yellow, red, and people of many colors resulting from the mixture of various colors with one another. (O. CELIK, 4/19)

 

(Thus) scholars who are people of knowledge know that; first, all this diversity and difference shows the power of Allah the Exalted, who creates different natures by changing the flow of nature. And His maintaining and managing the order of all of them within all this change shows the perfection and wisdom in His knowledge and art. Second, it means there is wisdom in the changing of languages and colors. And one of these wisdoms is getting to know one another within growth and dispersal, as stated in: “‘We made you into nations and tribes that you may know one another.’” (Hujurat, 49/13) (ELMALILI, 6/248)

 

(23) (Sixth) “‘Of His signs (evidences of His power) is your sleep by night and day and your seeking of His bounty (provision). Indeed in that are signs for a people who listen.’” Your sleeping and resting, and your seeking a share of His bounty; your seeking provision from the bounty and grace of Allah by attempting one of the causes such as craft or trade; both sleep and earning are blessings from Allah. One should listen to those who suffer from insomnia to understand what a blessing sleep is, and ask those who are unemployed and idle what a great blessing it is to be able to work; here, sleep is mentioned before seeking provision. Because for work, there is a need for rest. (ELMALILI, 6/249)

 

Sleeping at night is an evidence for the existence of death, and waking up from sleep is an evidence for resurrection after death. In the verses, sleeping and waking are expressed as dying and coming to life: “‘It is He who takes your souls by night (in sleep) and knows what you have committed by day. Then He wakes you therein that a specified term may be fulfilled. Then to Him is your return; then He will inform you of what you used to do.’” (6/3, 60; 39/42, 25/47, 78/9-11; I. KARAGOZ 5/597)

 

Hadith: “‘Sleep is the brother of death.’” (Abu Nuaym, Hilya 90/7; I. KARAGOZ 5/597)

 

The phrase “‘of His bounty’” was stated, and with this, these nuances were explained: (1) One should work, but one should not consider the granted share as being from oneself; one should consider it from the bounty of Allah. (2) A person should seek a gain and progress every day. Because “‘fadl’” (bounty of Allah) means extra, much. Indeed, it means “‘he whose two days are equal is in loss.’” (3) To seek is to sense and hope for the bounty of Allah the Exalted. And even being able to work and earn is itself from the bounty of Allah. (ELMALILI, 6/249)

 

(24) (Seventh) “‘Of His signs (evidences of His power) is [that] He shows you the lightning [causing] fear and (rain) hope, and He sends down rain from the sky by which He brings to life the earth after its lifelessness. Indeed in that are signs for a people who use reason.’” This is the flashing of lightning. (8) (Eighth) It is His sending down water from the sky and bringing the earth to life after its death. This evidence is a clear indication that Allah will bring the dead to life. One who uses their reason even a little captures this truth immediately. (O. CELIK, 4/20)

 

It should not be difficult at all for people of reason to realize that the Supreme Power, who gives life anew to the parched earth with the water He sends down from the sky, can also give life anew to humans after they die. (On the subject of the earth-sky balance, see Ra'd 13/2, QUR’AN WAY, 4/307)

 

(Allah) has both the attribute of Majesty (jalal) and Beauty (jamal); sometimes He makes both manifest by creating two opposite effects at once in a single event. He both frightens and gives hope. (ELMALILI, 6/249)

 

Islamic scholars have developed the terms khawf (fear) and raja (hope), moving from verses and hadiths that advise a person who believes in Allah's absolute power and vast mercy to be between fear and hope regarding meeting Allah's punishment or reaching His mercy, just as they are regarding their expectations in the world. (..) In Islamic Sufism, these terms have been dwelt upon extensively. A believer who bases their view of life and the future on this understanding—regardless of their material and spiritual state up to that moment—on one hand, does not see themselves in a guaranteed state, maintains awareness of the test, and takes care to fulfill their duties. On the other hand, they never lose hope in the future and the mercy of Allah. (cf. Hijr 15/49-50; QUR’AN WAY, 4/306)

 

(25) (Ninth) “‘Of His signs (evidences of His power) is that the heaven and earth remain (in this way) by His command.’” It is the heavens and the earth standing in their current state and continuing their service without collapsing or dispersing, only by the command of Allah and the divine laws He has established. (O. CELIK, 4/20)

 

This command is similar to the command of Allah the Exalted: “‘He withholds the heaven from falling upon the earth except by His permission.’” (al-Hajj, 22/65) and His command: “‘Indeed, Allah holds the heavens and the earth, lest they cease.’” (al-Fatir, 35/41). When Umar b. al-Khattab (r) wanted to strongly emphasize his oath, he would say: “‘I swear by the One by whose command the heaven and the earth stand.’” That is, the heavens and the earth stand by the command Allah the Exalted gave them and by His bringing them under His command. Later, when the Day of Resurrection comes, the earth is changed to another earth and the heavens to other heavens; the dead will rise alive from their graves by the command of Allah the Exalted and by His calling them. (S. HAWWA, 11/209)

 

That is, their existence in the realm of being is always by His command “‘kun’” (be). The laws of gravity and balance consist entirely of His command. (ELMALILI, 6/250)

 

“‘Then when He calls you with a [single] call from the earth, immediately you will come forth (from your graves).’” You come forth from the graves and rush to the gathering place. (..) (ELMALILI, 6/250)

 

That is, for the Creator and Manager of the universe, it is not difficult at all to resurrect again. For this, there is no need for Him to make preparations. His single call is enough to gather together and resurrect all humans who have been born and will be born in all parts of the earth since the first day of creation. (MAWDUDI, 4/267)

 

Here, the word “‘summe: then’” and its attribution to the heavens and the earth standing; states the greatness of this task that will happen, and that Allah the Exalted is powerful over such a thing, the command to the people of the grave to rise from their graves. (S. HAWWA, 11/196, 197)

 

(26) “‘To Him belongs whoever is in the heavens and the earth. All are obedient to Him.’” That is, even the disbelievers who do not want to obey with their hearts, eventually have to submit to Him even if unwillingly. They cannot oppose His definitive decree. (ELMALILI, 6/250)

 

The angels who are “‘in the heavens’” and the people and jinn who are “‘on the earth’” belong “‘entirely to Him’” in terms of creation, ownership, and disposal. It belongs only to Allah. In this regard, no one else has any partnership in any way. “‘All’” meaning all of those in the heavens and the earth are “‘obedient to Him,’” to Allah the Exalted. (I. H. BURSEVI, 15/66)

 

This obedience is voluntary for rational and willful beings, and necessary for others. Of course, willful obedience is not equivalent to necessary obedience. For in willful obedience, there are difficulties such as directing the partial will (juz'i irada) toward the side appropriate to what Allah wills despite all negatives, and the human keeping themselves away from everything that will alienate them from their essence by saving themselves from the captivity of the self (nafs) and carnal desires. It is because of achieving this that a human, despite having the capacity to commit sins, enters into a moral development and elevation by spending the said potential as much as possible on the path of not committing sins. Necessary obedience, on the other hand, is absolute because it takes place without will. That is, there is no question of rebellion or sin in it. (M. DEMIRCI, 2/523, 524)

 

(27) “‘And it is He who begins creation; then He will repeat it (on the Day of Assembly, exactly as it was created), and that is [even] easier for Him.’” For Allah, there is no such thing as easy or difficult. “‘His command is only, when He intends a thing, that He says to it, "Be," and it is.’” (Yasin, 36/82) But He addresses according to the understanding of humans. According to the measure of humans, to create from nothing is more difficult than creating what has decayed and dispersed. While this is the case, what is wrong that they see it as more difficult for Allah to create anew, whereas it is easier in terms of its structure! (S. KUTUB, 8/198)

 

“‘To Him belongs the highest attribute throughout the heavens and the earth. And He is the All-Mighty, the All-Wise.’” The highest qualities such as complete power, infinite wisdom, creativity, and divinity belong only to Him. He is the one besides whom there is no other deity. (ELMALILI, 6/250)

 

30/28-32 THERE IS NO CHANGE IN ALLAH’S CREATION

 

Translation

 

28- (O Pagans!) He presents to you a comparison from yourselves: Do you have among those whom your right hands possess (slaves) any partners in what We have provided for you (in wealth and its management) so that you are equal therein and you fear them as you fear each other? (Of course not.) Thus do We explain in detail the signs for a people who use reason.

 

29- But those who do wrong (and disbelieve) follow their own desires without knowledge (instead of Allah’s decrees). Then who can guide one whom Allah has left to stray? And for them there are no helpers. [cf. 28/50]

 

30- (O My Prophet!) So set your face steadily toward the religion as a 'Hanif' (monotheist), (which is) the fitrah (innate nature/Islam) of Allah upon which He has created mankind. No change is there in the creation (the capacity for Islam) of Allah. That is the correct religion, but most of the people do not know.

 

31, 32- [Adhere to it], turning in repentance to Him, and live in accordance with His command; and establish prayer and do not be of those who associate partners with Him (by going outside of fitrah and worshipping your whims). [Do not be of] those (who fall into shirk and the Jews for their interests) who have divided their religion and become sects, every faction rejoicing in what it has (what they have adopted).

 

Commentary

 

(28) “‘(O pagans!) He presents to you a comparison from yourselves: Do you have among those whom your right hands possess (slaves) any partners in what We have provided for you (in wealth and its management) so that you are equal therein and you fear them as you fear each other? (Of course not.) Thus do We explain in detail the signs for a people who use reason.’” The message of the verse, valid for all times and geographies, is this: Regardless of the motive or form, any belief that is incompatible with the truth that Allah is the sole Creator and that no power can limit His absolute will, and any behavior that carries the meaning of worshipping others besides Him or making others intermediaries in worship, is shirk (associating partners) and carries the contradiction emphasized in the verse. (QUR’AN WAY, 4/312)

 

With this example, Allah the Exalted draws attention to the fact that He is far from shirk and transcendent above having a partner. (S. HAWWA, 11/201)

 

(29) “‘But those who do wrong (and disbelieve) follow their own desires without knowledge (instead of Allah’s decrees). Then who can guide one whom Allah has left to stray? And for them there are no helpers.’” There are no limits or measures to arbitrary inclinations. They depend on the changing tendencies, unbalanced surges, desires, and fears of the nafs (self). Their desires and aims neither rely on truth, nor recognize limits, nor can they be overcome with a measure. Because it is straying itself that leaves no room for guidance and allows no possibility of protection from misguidance. “‘Then who can guide one whom Allah has led astray?’” For this straying is also a result of carnal desires. There is no helper for them to restrain them from their evil course. (S. KUTUB, 8/199)

 

“‘Then who can guide one whom Allah has left to stray?’” Despite all warnings and evidences, Allah leaves those who persist in this unjust attitude—because they prefer to follow purely personal desires and whims without being based on any knowledge—alone with their own bewilderment; in this case, no one can lead them to the truth anymore. (QUR’AN WAY, 4/312)

 

Heva means the inclination of the nafs toward lusts. It is also called ‘whim or passion.’ The condition ‘without knowledge’ shows that heva is divided into two: those that are in accordance with knowledge and those that are not. Indeed, the desire to marry for the purpose of remaining chaste and procreating is a legitimate inclination consistent with creation and reason. The inclination to live a life of adultery or having a mistress, however, is a heva that is contrary to knowledge. The word heva is mostly used in this second sense. (H. DONDUREN, 2/652)

 

(30) “‘So set your face steadily toward the religion as a 'Hanif' (monotheist), (which is) the fitrah (innate nature/Islam) of Allah upon which He has created mankind.’” That is, distance yourself from all religions and turn toward the true religion. Keep your face straight toward it and turn only to Him without turning to the right or left. (S. HAWWA, 11/202)

 

With the command “‘..set your face toward the religion,’” a command is given to all people in the person of the Prophet to “‘accept Islam as the true religion’” and to “‘be sincere in religion.’” (I. KARAGOZ 5/609)

 

In this command, Allah the Exalted orders the following: Turn your face to the true religion and continue to remain upon Hanifism, which is the religion of Ibrahim that Allah has legislated for you and to which He has guided you! Allah the Exalted has perfected this religion to its final point; while you continue to adhere to this Hanifism, do not deviate from the sound fitrah (innate nature) upon which Allah the Exalted has created all His creatures. For He created the creatures in a way that they would know and unify Him. There is no deity but Him. Indeed, the same points were touched upon while explaining our Lord's command: “‘And He made them testify against themselves, [saying], "Am I not your Lord?" They said, "Yes, [we testify]."’” (al-A'raf, 7/172). (S. HAWWA, 11/210)

 

Therefore, the term ‘hanifen’ here expresses the inclination to truth, correctness, and monotheism, which is the exact opposite of shirk and following whims without knowledge. And the meaning becomes: Hold your face toward the religion so and turn so completely that, by avoiding those crookednesses, those corrupt whims, and false inclinations, and by inclining only toward the truth, cling to the “‘fitrah of Allah’” —this is the explanation of the religion or Hanifism—that is, the religion of Allah, that fitrah of Allah, that creation which is consistent with the innate nature. (ELMALILI, 6/254)

 

“‘upon which He has created mankind.’” All of them said “‘bala’” (yes, You are our Lord) to the address “‘Am I not your Lord?’” (A'raf, 7/172) in the covenant of creation. By accepting to be created as human, one promised to witness the Lordship of the Creator. Since the indication of creation to its Creator is natural, a sense of truth and the recognition of Allah is hidden in the essence of every human's consciousness regarding themselves and in the depths of their conscience. That is why, in times of dire necessity when they are extremely distressed, even stubborn disbelievers feel a deep sense of seeking refuge in the Creator. Indeed, this will be reminded with the verse: “‘And when adversity touches the people, they call upon their Lord.’” (Rum, 30/33). (ELMALILI, 6/254, 255)

 

“‘No change is there in the creation (the capacity for Islam) of Allah. That is the correct religion, but most of the people do not know.’” Here, emphasis is placed on monotheism (tawhid), that is, the fundamental law that the human is a creature and Allah is the Majestic Creator. This is a truth that, as is known, can never be changed no matter how much effort is exerted. That is, a human can neither change their own servanthood, nor can any being other than Allah be their deity in the true sense. A human can adopt as many deities as they wish; however, this does not change the fact that they are a servant of the one Allah. Because the sole authority in the universe is Allah; no being other than Him possessing divine attributes and power is in question. The truth that the human is a servant and Allah is the Creator and the One to be worshipped also exists in the essence of human creation. This is what is meant by ‘fitrah-i selime’ (sound innate nature). The sound innate nature in question shows that every human is inherently inclined to be connected to the one Allah and to worship Him. The primary duties of all prophets from Adam to Muhammad have been to protect this sound religious feeling and the tendency to connect to Allah, which humans possess from birth, from certain negative situations and to ensure its development in line with the divine will. For this feeling already exists in their fitrah. (M. DEMIRCI, 2/526, 527)

 

Furthermore, the following hadith of the Prophet shows that the religious feeling is innate, but the environment in which the person is raised, and especially the family, has a significant influence on the shaping and development of this feeling or its temporary or total atrophy: “‘Every child is born upon the fitrah. Then his parents make him a Jew, a Christian, or a Magian.’” (Buhari, Jana'iz 80; Muslim, Qadar 23; QUR’AN WAY, 4/313)

 

Hadith al-Qudsi: “‘I created all of My servants as Hanifs. But the devils deceived them and distanced them from their religion and commanded them to associate others as partners with Me.’” (From Muslim; I. H. BURSEVI, 15/78)

 

(31) “‘[Adhere to it], turning in repentance to Him,’” Do not deviate from the fitrah as those who have turned toward Allah the Exalted. Or, as people turned toward Allah and as Hanifs, turn your face steadily toward the religion. For the command given to the Prophet here is also given to his ummah. (S. HAWWA, 11/203)

 

“‘..live in accordance with His command;’” (fear Him) That is, be wary of Him, avoid [disobedience], and know that you are under His supervision. “‘and establish prayer’” Perform it by observing its obligatory parts, sunnahs, and etiquette at its proper times. “‘and do not be of those who associate partners with Him.’” That is, do not be among those who associate others with Him in worship. On the contrary, do not seek the pleasure of anyone other than Him with your worship; be monotheists possessing sincerity (ikhlas). (S. HAWWA, 11/203)

 

“‘Those (who fall into shirk) who have divided their religion and become sects.’” That is, do not divide into factions where each follows their leader who misled them. That is, it means do not be of the pagans who tore their religion to pieces, changed it, believed in a part of it, and denied a part of it. (S. HAWWA, 11/203)

 

“‘From among those who divided their religion and became groups, factions.’” That is, they did not act with an open spirit and a broad conscience of truth that would grasp the general fitrah, but instead divided their religion with a whim according to their own characteristics, their own interests, and their own delusions with their narrow minds; and by following a separate leader, they became groups and sects; “‘every faction rejoicing in what it has.’” They deviate from the fitrah and do not observe the truth due to bigotry. (ELMALILI, 6/257, 258)

 

He characterizes the pagans as: “‘They divided their religion and became sects.’” The types of shirk are many. Some pagans associate jinn, some angels, some ancestors, some rulers, some priests and rabbis, some trees and stones, some planets and stars, some fire, some night and day, and some false value judgments and desires as partners with Allah. The types of shirk are endless... Every group rejoices with what it has. Whereas the true religion is one, it does not change and is not divided into branches; it does not lead its adherents to anyone other than the one Allah. (S. KUTUB, 8/201)

 

“‘Every group rejoices in what it has.’” Each of these misguided groups adopts its own trend, greets it with joy, and thinks their falsehood is the truth. The noble verse is evidence that shirk is the head of all diseases. Just as discord and divisions in religion emerge from here, bigoted adherence to falsehood also stems from it. (S. HAWWA, 11/204)

 

Pagans are those who, while believing in Allah, cling to and worship idol statues, past rulers, soothsayers, priests and scholars, false values, wrong goals, desires, and the like. Every group among them glorified what they adopted and boasted of it. In their disagreement, one stopped liking the other. They prioritized interest over truth. Whereas those who truly believe in Allah worshipped only Him; they did not enter the gears of shirk and taghut, did not fall into disagreement in religion, and did not contend and group together. Because the religion of Allah is an indivisible whole. Everyone connects to it and becomes integrated within it. [cf. 6/159] (H. T. FEYIZLI, 1/406)

 

30/33-40 ALLAH IS EXALTED ABOVE WHAT YOU ASSOCIATE WITH HIM

 

Translation

 

33, 34- And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when (their Lord, Allah) lets them taste mercy (and relief) from Him, at once a party of them associates others with their Lord, so as to be ungrateful for what We have given them (seeking the reason for it in other things). So enjoy yourselves (for now); for you are going to know (your end). [cf. 17/67; 29/66; 31/32]

 

35- Or have We sent down to them an authority (a book), and it speaks of that which they associate with Him?

 

36- And when We let the people taste mercy (goodness, abundance), they rejoice in it; but if evil strikes them because of what their hands have put forth (their sins), they (forget Allah and) immediately fall into despair. [cf. 11/9-10; 70/20-21]

 

37- Do they (the disbelievers) not see that Allah extends provision for whom He wills and restricts it (for whom He wills)? Indeed in that are signs for a people who believe.

 

38- (O believers!) So give the relative his right, as well as the needy and the traveler (with goodness and help). That is best for those who desire the countenance of Allah, and it is they who will be the successful and attain their desire.

 

39- (O people!) And whatever you give for interest (usury) to increase within the wealth of people will not increase with Allah. But what you give in zakat (and charity), desiring the countenance of Allah—those are the multipliers (of their reward and wealth).

 

40- Allah is the one who created you, then provided for you, then will cause you to die, and then (at the Assembly) will give you life. Is there any of your "partners" who does anything of that? Exalted is He and high above what they associate with Him.

 

Commentary

 

(33) “‘And when (certain) people (suffer from) adversity (such as famine, poverty, and illness), they call upon their Lord, turning in repentance to Him. Then when (their Lord, Allah) lets them taste mercy (relief such as health, abundance, and rain) from Him, at once a party of them associates others with their Lord, so as to be ungrateful for what We have given them.’” Instead of being grateful, they start attributing the grace of Allah to others, saying, "this happened because of this," or "it was because of me," or "because of you." (ELMALILI, 6/258)

 

In this way, Allah the Exalted establishes evidence against the pagans by showing their contradictory attitudes. Sometimes they are monotheists (muwahhid), and sometimes they are pagans (mushrik). While they associate partners during times of abundance, they turn to monotheism in times of distress. (S. HAWWA, 11/204)

 

(35) “‘Or have We sent down to them an authority (a book), and it speaks of that which they associate with Him?’” No, no such book or evidence has been sent down. Rather, as mentioned above, they have followed their whims without knowledge and worshipped what pleased their fancies or what they feared with their eyes. Causes are not non-existent in the world. However, sovereignty belongs to Allah, not to causes. Without Allah's permission, not even a leaf moves by any cause. The fitrah (innate nature) knows this; that is why when it is distressed, it prays to Allah. (ELMALILI, 6/258)

 

The purpose of the question in the verse is rejection and denial. That is, it means "We did not send down such a thing (a clear evidence like a book) to them." (I. H. BURSEVI, 15/94)

 

(36) “‘And when We let the people taste mercy (goodness, abundance, rain, health (S. HAWWA)), they rejoice in it; but if evil strikes them (a calamity like drought, hardship, or illness (S. HAWWA)) because of what their hands have put forth (their sins), they (forget Allah and) immediately fall into despair.’” Here, the nature of man—except for those whom Allah the Exalted protects and grants success—is expressed, stating that this should not happen. When a blessing indeed reaches a person, he transgresses and (as stated in the noble verse): “‘He says, "The evils have gone from me." Indeed, he is exultant and boastful.’” (Hud, 11/10). That is, while he is exultant within himself, he is boastful toward others. If a distress touches him, he loses hope and completely despairs of meeting any goodness after this. Allah the Exalted has excepted “‘those who are patient and do righteous deeds.’” (Hud, 11/11). (S. HAWWA, 11/213)

 

Although, as stated in “‘Say, "In the bounty of Allah and in His mercy—in that let them rejoice"’” (Yunus, 10/58), rejoicing in the bounty and mercy of Allah is not forbidden; on the contrary, it is commanded. But the purpose of that rejoicing is a joy in the sense of knowing the Giver of blessings and acknowledging praise and gratitude to Him. Here, however, the state of those who do not take the Giver of blessings into account, but rely only on the blessing and follow their whims, is explained; even if these people worship, they do so for worldly gain. (ELMALILI, 6/258)

 

The state of those who follow their whims and do not count the Giver of blessings is being explained here, and it is said to them: “‘Do not exult. Indeed, Allah does not like the exultant.’” (Qasas, 28/76). (O. CELIK, 4/26)

 

Hadith: “‘Any calamity or misfortune, small or large, that strikes a servant, only strikes because of his sin. And Allah forgives most of the sins.’” As evidence for his word, the Prophet (s) recited the verse (Shura, 30): “‘And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.’” (Tirmidhi, Tafsir 44; I. KARAGOZ 5/617)

 

Hadith: “‘If a servant cannot reach the rank Allah has decreed for him through his deeds, Allah gives him a calamity in his soul, his wealth, or his child. Then He grants him the strength to be patient and thus elevates him to the rank He decreed for him.’” (Abu Dawud, Jana'iz 1; I. KARAGOZ 5/618)

 

Hadith: “‘The believer is like a fresh crop. As the wind blows, it lies down, then rises again. The disbeliever is like a pine tree. It roars as the wind blows, but once it is toppled, it can no longer rise.’” (From Muslim, Munafiqun 58; ELMALILI, 6/259)

 

(37) “‘Do they not see that Allah extends provision for whom He wills’” – that is, for the one for whom He sees benefit in it, testing him with gratitude (I. H. BURSEVI, 15/96) – “‘and restricts it (for whom He wills)?’” – that is, He restricts provision for the one for whom He sees the order of his state in it, testing him with patience. He does this to reveal their states such as gratitude, ingratitude, patience, and complaining, which are already known to Him. (I. H. BURSEVI, 15/96) “‘Indeed in that are signs for a people who believe.’”

 

The fact that Allah gives abundant provision to someone does not show that he is valuable in the sight of Allah, just as giving little provision to someone does not mean he is worthless in the sight of Allah. Wealth does not represent a value in the sight of Allah if it is not used in accordance with His pleasure. Furthermore, there are many reasons and wisdoms for Allah giving little provision to some and much to others. In the 32nd verse of Surah Az-Zukhruf (corrected reference), this matter is expressed as follows: “‘We have distributed among them their livelihood in the life of this world and have raised some of them above others in degrees [of rank] that they may employ one another in service.’” If every person were equally wealthy, there would be no one to do certain jobs in society. (I. KARAGOZ 5/620)

 

(38) “‘So give the relative his right (such as maintaining ties, charity, and other goodness, I. H. BURSEVI), as well as the needy and the traveler. That is best for those who desire the countenance of Allah, and it is they who will be the successful and attain their desire.’” The command “‘give the right’” is directed at all believers in the person of the Prophet. The second and third sentences of the verse are evidence of this. The "right" mentioned in this command of Allah the Exalted is the obligatory zakat, the mandatory (wajib) or voluntary (nafilah) charity (sadaqah), the maintenance of those one is obliged to look after, and infaq—meaning voluntary aid—to relatives and the needy. (I. KARAGOZ 5/621)

 

Although the listing of those who have rights as ‘relative, needy, and traveler’ does not express a sequence of priority, helping a poor relative is prioritized. Because the poor relative has both the right of maintaining ties/kinship and the right of poverty. (..) Help worthy of Allah’s pleasure must be done without reminding of the favor, without placing under obligation (2/262), and purely for the sake of Allah. (I. KARAGOZ 5/623)

 

Just as needy relatives have a right upon people, a helpless person left without a livelihood and a traveler left on the road have a right upon the entire society. Therefore, institutions to look after these must be built. (ELMALILI, 6/259)

 

Abu Hanifa (rh) brings this verse as evidence for the necessity (wajib) of maintenance for a second-degree relative who is a mahram (dhawi al-arham) when there is a need. Shafi'i, however, compares them to the cousin and considers maintenance mandatory only for children and parents due to the birth bond. (I. H. BURSEVI, 15/98)

 

(39) “‘And whatever you give for interest (usury) to increase within the wealth of people will not increase with Allah.’” That is, every bit of interest you give to those who consume interest so that it may increase in their wealth never shows an increase in the sight of Allah. That is, in the sight of Allah, it is not pure. Blessing (barakah) is not granted to it. (S. HAWWA, 11/207)

 

Interest not increasing wealth: In this verse revealed in Mecca, it is stated that interest will not increase wealth, while for the one who gives the zakat of his wealth, his capital will be blessed and multiplied. Although a definitive ban on interest does not come here, there is an indication that interest will be forbidden in the future. “‘Allah destroys interest and gives increase for charities. And Allah does not like every sinning disbeliever.’” (Baqarah 2/276; H. DONDUREN, 2/652)

 

“‘But what you give in zakat, desiring the countenance of Allah—those are the multipliers (of their reward and wealth).’” That is, these are the people whose good deeds will