CHAPTER 29: AL-'ANKABUT (THE SPIDER)

 

The Surah was revealed during the Meccan period. It consists of 69 verses. Al-Ankabut means "Spider." It takes its name from the 41st verse, where the works of the disbelievers are likened to a spider's web. Verses 1-10 were revealed during the Medina period. (H. T. FEYIZLI, 1/395)

 

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

 

29/1-6 DID THEY THINK THEY COULD ESCAPE US?

 

Translation

 

1- Alif, Lam, Mim.

 

2- Do people think that they will be left alone because they say "We believe" without being tested (through various trials and difficulties in worshiping and obeying Allah, or sometimes through abundance of wealth and prosperity)?

 

3- And We certainly tested those before them. Allah will surely make evident those who are truthful (in their faith) and He will surely make evident the liars.

 

4- Or do those who do evil deeds (even if in secret) think they can outrun Us (escape capture)? How evil is that which they judge!

 

5- Whoever hopes for the meeting with Allah, let him know that the term appointed by Allah is surely coming. And He is the All-Hearing, the All-Knowing.

 

6- And whoever strives (to rectify his soul or in the cause of Allah), only strives for (the benefit of) himself. Indeed, Allah is free from need of the worlds. (He has no need for anyone's worship or striving; however, He is the Giver of rewards).

 

Commentary

 

(1) ‘Alif, Lam, Mim.’ The view we prefer regarding these disjointed letters is that they are placed to draw attention to the fact that they constitute the raw material of the Book which Almighty Allah revealed to His Prophet (s). This Book is composed of letters similar to these. The Arab society addressed by this Book is not unfamiliar with these letters. They recognize them and can easily speak whatever they wish through them. However, they cannot produce the like of this Book using these letters. This is because this Book is of Divine construction, not human. (S. KUTUB, 8/137, 138)

 

(2) ‘Do people think that they will be left alone because they say "We believe" without being tested?’ The meaning is this: It is inevitable that Allah, Exalted is His Majesty, will test His believing servants according to the faith they possess. Indeed, it is stated in the Sahih Hadith: "The people most severely tested are the prophets, then the righteous, then those nearest to them. A person is tested according to his religion. If there is firmness and determination, his trials are increased." (S. HAWWA, 11/70)

 

The "test of Allah" mentioned in the verse is not for Him to know by experience, but to treat them with the process of testing to bring to light the truthful and the liars. (...) Believing, doing righteous deeds, and abstaining from the forbidden do not prevent one from being tested. Almighty Allah stated in the 155th verse of Surah al-Baqarah: "And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits." (I. KARAGOZ 5/491)

 

This verse was revealed concerning a group of believers who suffered torment and distress at the hands of the Quraish pagans because they became Muslims in Mecca. Due to this suffering, they felt constricted and impatient. Allah the Almighty intended to console them with these verses. (I. H. BURSEVI, 14/539)

 

Ibnul Munzir narrates from Ibn Jurayj: I heard Ibn Umayr and others say: Abu Jahl was torturing Ammar b. Yasir and his mother. He made Ammar wear iron armor on a very hot summer day and pierced his mother with a spear. This verse was revealed concerning this. (S. HAWWA, 11/72)

 

The first degree for a servant is becoming a Muslim. Below this lie the degrees of disbelief. A person makes a beautiful start by entering Islam; then he begins to receive his share. Some strive, faith penetrates their hearts and reflects in their actions. They fulfill their duties of servitude to Allah completely, earning high ranks in Paradise through spending (infak) and striving (jihad). Some do not fall into disbelief, but by failing to fulfill their duties and being fond of their desires, they fall to the level of sinners and the rebellious. (H. T. FEYIZLI, 1/395)

 

(3) ‘And We certainly tested those before them. Allah will surely know those who are truthful and He will surely know the liars.’ That is, He will distinguish who is loyal to his religion and who is a liar. Ibn Ata says: Whoever gives thanks in times of safety and prosperity, and shows patience in times of calamity, is among the truthful. Whoever becomes arrogant in good times and complains in times of calamity is among the liars. (From Madarik; H. B. CANTAY, 2/705)

 

Hadith: "Among those before you, a man would be seized, a saw would be placed on his head and he would be split in two; yet that would not turn him from his religion. His flesh and nerves would be scraped from his bones with iron combs, yet that would not turn him from his religion." (Buhari, Abu Dawud, Nasai, Musned; I. H. BURSEVI, 14/542)

 

‘Allah will surely know the truthful and surely know the liars.’ Ibn Kesir says: Allah, Exalted is His Majesty, knows what is, what is not, and how it would be if it were to happen. There is a consensus (ijma) on this among the Ahl al-Sunnah wal Jama'ah. Ibn Abbas and others explain "so that We may know" and similar phrases as "so that We may see." (S. HAWWA, 11/70)

 

(4) ‘Or do those who do evil deeds think they can outrun Us (escape capture)? How evil is that which they judge!’ Since "deeds" is general regarding actions of the heart and limbs, "evil deeds" (seyyiat) has been interpreted as disbelief and rebellion. Specifically, it refers to evils committed against believers. Do those who act out of disbelief, bigotry, worldly interest, or lust—hostilely treating, oppressing, and tormenting believers—think they will outrun Us and escape? What a wrong judgment, what an ugly governance! It is impossible; they cannot escape from Allah. (ELMALILI, 6/211, 212)

 

Alusi says: The apparent meaning of the narrations on this subject shows that this verse was revealed concerning the disbelievers. Ibn Abbas (r) said: Almighty Allah intends the leaders of the Quraish like Walid b. Mughira, Abu Jahl, al-Aswad, Shaybah, Utbah, and others. According to al-Bahr, although it was revealed for a specific reason, the verse encompasses all who commit evil, whether disbeliever or Muslim. (S. HAWWA, 11/71)

 

(5) ‘Whoever hopes for the meeting with Allah (desires to attain His beauty or the reward He promised), let him know that the term appointed by Allah is surely coming.’ When it comes, that promise will be realized. Therefore, until it arrives, one should strive to be patient and work to pass the trials worthy of that meeting and to gain beauties. (ELMALILI, 6/212)

 

The sentence "the term appointed by Allah is surely coming" means that people will definitely die one day, the Resurrection will occur, Allah's promise will be fulfilled, believers will go to Paradise, and disbelievers to Hell. (I. KARAGOZ 5/494)

 

Those who know and expect to meet their Lord and receive punishment or reward according to their deeds should not be deceived into thinking death is far away. On the contrary, they should think that death is very near and the period given for testing is about to end. (MAWDUDI, 4/202)

 

(6) ‘And whoever strives, only strives for (the benefit of) himself.’ If he resists his soul to obey Allah, strives against Satan by repelling his whispers, and fights against disbelievers to exalt the Word of Allah, he "only strives for himself." (S. HAWWA, 11/79)

 

‘Indeed, Allah is free from need of the worlds.’ On the contrary, striving is merely a requirement of Allah's mercy toward His servants, and as a requirement of this mercy, He gives commands and sets prohibitions for those servants. (S. HAWWA, 11/79)

 

Striving (jihad) repairs, rectifies, and purifies the soul and heart of the striver from evils. It exalts his thought and widens his horizon. It prunes the stinginess regarding life and property within him, allowing him to overcome these bad feelings. It brings him to a level that transcends all material interests. It stimulates and brings out the best of the virtues and talents in his spiritual and physical structure. (S. KUTUB, 8/142)

 

The believer must fight at every moment against Satan, who threatens him with losses on the right path and deceives him with the pleasures and interests of false paths. He must fight against his own soul, which wants to make him a slave to his desires. This front starts from home and spreads in waves to the environment. The believer is in a position to fight against groups whose beliefs, thoughts, morals, customs, culture, and economies conflict with Islam. He must also fight against individuals and institutions that implement judgments independent of obedience to Allah and try to exalt and develop evil instead of good. This is a war that lasts a lifetime, every moment, day and night. (MAWDUDI, 4/203)

 

29/7-9 YOUR RETURN IS ONLY TO ME

 

Translation

 

7- Those who believe and do righteous (rewardable) deeds—We will surely cover their sins and We will certainly reward them with the best of what they used to do.

 

8- We have commanded man to show kindness (and to do good) to his parents. But if they strive with you to make you associate with Me that of which you have no knowledge, do not obey them (in this matter)! Your return is only to Me. Then I will inform you of what you used to do.

 

9- And those who believe and do righteous (rewardable) deeds—We will surely admit them among the righteous (the good).

 

Commentary

 

(7) ‘Those who believe and do righteous deeds—We will surely cover their sins and We will certainly reward them with the best of what they used to do.’ Although He is free from need of all beings, He gives the reward of those who believe and do righteous deeds in the most beautiful way. For He covers their evil deeds and gives them wages for the best of what they did. He accepts the small amount of their good deeds (hasanat) and grants rewards for them. He bestows rewards ten-fold and up to seven hundred-fold. As for the sin, He either punishes it with its like or He pardons and forgives it. (S. HAWWA, 11/79)

 

"Righteous deeds" are those performed in accordance with the path shown by Allah and His Messenger. The righteous work of the heart and mind is for a person's thoughts, ideas, and intentions to be correct and pure. The righteous work of the tongue is for a person to refrain from speaking evil things and for what they say to be true, just, and real. The righteous work of other organs, the hands and feet, is to spend the whole life in worship of Allah and in obedience to His judgments and commands. (MAWDUDI, 4/203)

 

‘...We will reward / compensate them’: The reward mentioned can be both worldly and of the hereafter. Because the expression "righteous deeds" in the verse includes every kind of auspicious and productive effort, along with the worship between the servant and his Lord; it encompasses useful works that contribute to the material and spiritual development and progress of both the individual and society, as well as the prevention of negative actions that would hinder this. (O. CELIK, 3/724)

 

(8) ‘We have commanded man to show kindness (and to do good) to his parents.’ Because parents are the cause of a person's existence. The kindness of parents to a person is quite great. The father has done good by making the necessary expenditures, and the mother has done good with compassion and mercy. The word "tavsiye" (recommendation/command) mentioned in the verse expresses the meaning of a command. (S. HAWWA, 11/81)

 

‘But if they strive with you to make you associate with Me that of which you have no knowledge, do not obey them!’ For there is no obedience to any created being in matters that require rebellion against the Creator. (S. HAWWA, 11/81)

 

Undoubtedly, the bond established in the name of Allah is the most primary bond. The firm handhold that never breaks is devotion to Allah. If the parents are pagans, they are treated with kindness, and their care and livelihood are undertaken. But they are not obeyed; what they say (concerning shirk) is not done. (S. KUTUB, 8/143)

 

According to the narration, this verse was revealed concerning Sa’d ibn Abi Waqqas. Sa’d tells the event as follows: "My mother, Umm Sa’d, said: 'Does Allah not command obedience to parents? If so, I will not eat or drink until I die and they call you "his mother's killer," unless you deny this religion of Muhammad you have entered and return to your old religion.' She stopped eating and drinking. Finally, they began to force her mouth open with a stick and pour things into her mouth." Sa’d was very saddened by this situation. He came and told the Prophet (s) what happened. Thereupon, this verse was revealed. (Tirmidhi; O. CELIK, 3/725)

 

What is required of parents is not to drive the child to rebellion by acting harshly and poorly; rather, it is to help their children be offspring who obey their parents. For the child, spending on them (infak) while they are alive, fulfilling their commands in legitimate matters, and getting along with them well and beautifully are among the acts of kindness (birr). After their death, giving charity for them, visiting their graves on Fridays, praying for them after prayers, and fulfilling their covenants and wills are among the good and beautiful deeds. (I. H. BURSEVI, 14/554)

 

‘Your return is only to Me. Then I will inform you of what you used to do (and its recompense).’ Nasafi says: "The mention of the return here is a threat and a deterrent in case of following parents in polytheism; it is also an encouragement to remain firm and upright in religion." Accordingly, while the command to show compassion, mercy, and kindness to parents is given, it is said: if the parents are pagans and want their children to follow them by conforming to their religion, never attempt to follow them in this regard, do not obey them. (S. HAWWA, 11/82)

 

(9) ‘And those who believe and do righteous deeds—We will surely admit them among the righteous.’ Righteousness (salah) is one of the most distinct attributes of the believers. At the same time, this is a matter that prophets have desired. Solomon (as) prayed: "And admit me by Your mercy among Your righteous servants." (an-Naml, 27/19). Joseph (as) also prayed: "Take my soul as a Muslim and join me with the righteous!" (Yusuf, 12/101). That is, make me enter the place where the righteous enter, which is Paradise. (S. HAWWA, 11/84)

 

29/10-13 DOES ALLAH NOT KNOW BEST WHAT IS IN THE HEARTS?

 

Translation

 

10- And of the people are some who say, "We believe in Allah," but when one of them is harmed for the cause of Allah, he considers the trial of the people as (severe as) the punishment of Allah. And if victory comes from your Lord (to the believers), they (the hypocrites) will surely say, "Indeed, we were with you." Is not Allah most knowing of what is within the breasts (faith and hypocrisy) of all creatures?

 

11- And Allah will surely make evident those who believe, and He will surely make evident the hypocrites.

 

12- And those who disbelieve say to those who believe, "Follow our way, (do as we say; if it is wrong) and we will carry your sins." But they will not carry anything of their sins. Indeed, they are liars.

 

13- And they will surely bear their own (sinful) burdens and (other) burdens along with their burdens (due to those they misled or the rights of others they violated), and they will surely be questioned on the Day of Resurrection about what they used to invent.

 

Commentary

 

(10) ‘And of the people are some who say, "We believe in Allah," but when one of them is harmed for the cause of Allah, he considers the trial of the people as (severe as) the punishment of Allah.’ If they encounter a difficulty or fitnah in the life of this world, they believe it is a calamity and misfortune given to them by Almighty Allah, and because of this, they turn away from Islam. (S. HAWWA, 11/85)

 

‘And if victory comes from your Lord (to the believers), they (the hypocrites) will surely say, "Indeed, we were with you."’ That is, they say: "We are with you, we are among those who follow you in religion." Therefore, they demand to be partners in the spoils of war. (I. H. BURSEVI, 14/560)

 

‘Is not Allah most knowing of what is within the breasts (faith and hypocrisy) of all creatures?’ That is, He knows what is in the essence of all worlds better than they know it themselves. Among what He knows is the reality that what these people hide in their hearts is hypocrisy, while what is in the hearts of the believers is sincerity (ikhlas). (S. HAWWA, 11/85)

 

(11) ‘And Allah will surely make evident those who believe, and He will surely make evident the hypocrites.’ That is, Almighty Allah tests people with hardships and abundance. The purpose of this is to distinguish those who obey Allah in times of distress and hardship from those who obey Allah only when faced with things that please them. (S. HAWWA, 11/85, 86)

 

(12) ‘And those who disbelieve say to those who believe, "Follow our way, (do as we say; if it is wrong) and we will carry your sins." But they will not carry anything of their sins. Indeed, they are liars.’ That is, their claim that they will carry their sins has no relation to reality. For no person will be able to bear the sin of another. (S. HAWWA, 11/88)

 

In the religion of Islam, the individuality of crimes is a fundamental principle. Every person suffers the punishment for the crime they committed only themselves. No one, even the closest relative (unless they have partnership or encouragement in the crime), is held responsible or punished for a crime committed by someone else. This is the case both in this world and in the hereafter. These verses clearly declare that the burden of the sin committed by everyone belongs only to themselves and that they are not responsible for someone else's sin. (I. KARAGOZ 5/506)

 

Reason for revelation: According to the narration, this verse was revealed concerning the disbelievers of the Quraish. They said to those among them who believed: "Neither we nor you will be resurrected. Therefore, follow us. If there is a sin upon you because of this, we will take it upon ourselves." Abu Jahl and the leading disbelievers of the Quraish would come before the Messenger of Allah (s), confront those who entered Islam, and say: "This (religion) forbids wine, forbids adultery. it forbids everything the Arabs used to do. Give up this religion, and we will carry your sins." Thereupon, this noble verse was revealed. (S. HAWWA, 11/89, 90)

 

(13) ‘And they will surely bear their own (sinful) burdens and (other) burdens along with their burdens, and they will surely be questioned about what they used to invent.’ No one carries the sin of another. However, the one who misleads carries both his own sin and the sin of misleading the one who went astray. The one who went astray also carries the sin of his own straying and what he committed, without his excuse being accepted. (H. T. FEYIZLI, 1/396)

 

Hadith: "A person comes on the Day of Resurrection with good deeds like mountains. However, he oppressed this one, took the property of that one, and assaulted the honor of another. Therefore, this one takes from his good deeds, and that one takes from his good deeds. Finally, when no good deeds remain, this time the sins of the people he wronged are taken and placed upon him." (S. HAWWA, 11/89)

 

Hadith: "Whoever opens a good path in Islam has its reward. He is also given from the rewards of those who walk in that path, but nothing is diminished from their rewards. And whoever opens an evil path in Islam, he bears its sin. A share is also assigned to him from the sins of those who walk in that evil path, but nothing is diminished from their sins." (Müslim; O. CELIK, 3/727)

 

Verses and hadiths show us that encouraging people to sin and causing them to commit sins is religiously forbidden and a sin. Likewise, preventing a person from believing or performing a religious duty in any way is also religiously forbidden and a sin. A believer can never prevent another person from believing and performing their religious duties. The Qur'an informs us that only the oppressors, disbelievers, and hypocrites would engage in such behavior. (I. KARAGOZ 5/508)

 

29/14-23 YOU CANNOT FRUSTRATE ALLAH

 

Translation

 

14- And We certainly sent Noah to his people, and he remained among them a thousand years minus fifty years (950 years), and the flood seized them while they were wrongdoers (continuing in their oppression).

 

15- But We saved him and those with him in the ship, and We made it a sign for the worlds.

 

16- And (We sent) Abraham, when he said to his people, "Worship Allah and fear Him (live in accordance with His commands). That is best for you, if you should know."

 

17- (O pagans!) "You only worship, besides Allah, idols/statues, and you invent a falsehood (and excuses). Indeed, those you worship besides Allah do not possess for you (the power of) provision. So seek from Allah provision and worship Him (only through obedience) and be grateful to Him. To Him you will be returned."

 

18- (O My Prophet! Say to the pagans:) "And if you deny (me)—already nations before you have denied (their messengers). And there is not upon the Messenger except clear notification."

 

19- (O My Prophet!) Have they not seen how Allah begins creation and then repeats it (continues creating successively and will resurrect exactly the same at the Gathering)? Indeed, that is easy for Allah.

 

20- (O My Prophet! Say to the people:) "Travel through the land and observe how He began creation. Then Allah will produce the final creation (similarly at the Resurrection). Indeed, Allah is over all things competent."

 

21- He punishes whom He wills and has mercy upon whom He wills, and to Him you will be returned.

 

22- (O people!) And you will not cause failure (to Allah) upon the earth or in the heaven. And you have not besides Allah any protector or any helper.

 

23- And the ones who disbelieve in the signs of Allah and the meeting with Him (and the resurrection for the account)—it is those who have despaired of My mercy, and they will have a painful punishment.

 

Commentary

 

(14) ‘And We certainly sent Noah to his people, and he remained among them a thousand years minus fifty years (950 years)...’ This event is a consolation for our Prophet and the believers, and a serious warning for those who disbelieve and are hostile to them. On one hand, the Messenger of Allah (s) is encouraged to continue his invitation (tabligh) with all his heart by considering the state of Noah (as) who continued for 950 years. On the other hand, the disbelievers are threatened with destruction. (O. CELIK, 3/728)

 

If we want to bring an explanation to the long life of Noah (as), we can say: The number of people back then was few and limited. Therefore, it is normal for Almighty Allah to give long lives to a few people instead of a large population, which is necessary for the construction of the earth and the continuation of life. Later, as people multiplied, there was no longer a need for long lives. This is observed in many living things; as the generation decreases, the lifespan increases (like vultures or turtles). On the other hand, flies that breed by the millions do not live more than two weeks. (S. KUTUB, 8/148)

 

(15) ‘But We saved him and those with him in the ship, and We made it a sign for the worlds.’ This might mean making this terrifying punishment or this great event a warning sign for later generations. However, from the description here and in Surah al-Qamar, it is understood that the actual element of the lesson is the ship itself, which remained on a mountaintop for centuries as a reminder of the Great Flood. (MAWDUDI, 4/211)

 

(16) ‘...Worship Allah’ means to accept Him alone as the Deity and to obey Him. Worshiping Allah is the purpose of human creation (51/56). ‘Fear Him’ means to possess taqwa. To be a person of taqwa, one must believe correctly, follow Allah's commands, and avoid His prohibitions. Faith (iman) is the sine qua non of taqwa. (I. KARAGOZ 5/512)

 

(17) ‘"You only worship, besides Allah, idols/statues, and you invent a falsehood (and excuses)."’ That is, you do not just make idols, you manufacture lies. These idols themselves are a lie. Your belief that they are gods/goddesses or intercessors is a lie invented from your own desires. In reality, they are nothing but inanimate, powerless idols. (MAWDUDI, 4/212, 213)

 

(18) ‘"And if you deny (me)—already nations before you have denied..."’ That is, your denial will not harm me, just as previous nations could not harm their messengers. On the contrary, they harmed themselves because punishment seized them for their denial. The Messenger has fulfilled his duty through clear notification. (S. HAWWA, 11/100)

 

(19) ‘Have they not seen how Allah begins creation and then repeats it...?’ Surely, they definitely saw how Allah creates living things for the first time. They observed this in a sprouting plant, an egg, or a fetus. Humans cannot claim to create even the secret of life itself, which is a miracle. (S. KUTUB, 8/152)

 

This section (up to verse 23) acts as a parenthesis addressed to the Meccan pagans. They are in two types of misguidance: (1) Shirk and idolatry, (2) Denial of the Hereafter. The first was rejected by Abraham (as), and the second is now being rejected by Allah here. (MAWDUDI, 4/213)

 

(20) ‘Say: "Travel through the land and observe how He began creation..."’ As we see here, there is a command to learn paleontology (fossil science) and to establish museums and exhibition galleries for this. (S. HAWWA, 11/103)

 

This is evidence of two separate creations. Just as Allah started creation initially, He will start the creation of the hereafter similarly. If the first creation did not frustrate Him, repeating it should not frustrate Him either. Researching the first appearance of life through archaeological excavations is a directive of Almighty Allah expressed in this verse. (S. KUTUB, 8/153)

 

(21) ‘He punishes whom He wills and has mercy upon whom He wills...’ Hadith: "If Almighty Allah were to punish those in the heavens and the earth, He would do so without oppressing them in any way." (S. HAWWA, 11/106)

 

Allah forgives or punishes whomever He wills. He does not oppress His servants even by an atom's weight. He forgives those who repent. He does not forgive pagans and disbelievers in the hereafter (4/48). (I. KARAGOZ 5/517)

 

(22) ‘And you will not cause failure (to Allah) upon the earth or in the heaven.’ "Not being weak/incapable" is one of Allah's attributes. No power in the earth or the heavens can prevent what Allah wants to do. (I. KARAGOZ 5/517)

 

That is: "No matter where you flee, you cannot escape Allah's grasp. Whether you hide in the depths of the earth or climb to the heights of heaven, you will be brought to your Lord." The mention of "heaven" in the verse is a manifestation of the knowledge that man would rise to the sky. This is one of the miracles of the Qur'an, showing it was revealed by the One whose knowledge encompasses all things. (S. HAWWA, 11/108)

 

(23) ‘...it is those who have despaired of My mercy...’ That is, they lose hope in Allah's mercy on the Day of Resurrection. Or, while in the world, they despair of His mercy by denying the resurrection. (I. H. BURSEVI, 14/583)

 

The width of Allah's mercy is more impactful than His punishment. Hadith: "My mercy has surpassed My wrath." (Bukhari). Therefore, a believer must not despair of Allah's mercy nor feel (arrogantly) safe from His punishment. Both despair and feeling "too safe" are disbelief. Instead, one should both hope and fear. (I. H. BURSEVI, 14/584)

 

29/24-30 THERE ARE LESSONS FOR A PEOPLE WHO BELIEVE

 

Translation

 

24- The answer of his people (to Abraham) was nothing but that they said, "Kill him or burn him!" But Allah saved him from the fire. Indeed, in that are signs for a people who believe.

 

25- And (Abraham) said, "You have only taken idols instead of Allah so that there may be love (and friendship) among you in the life of this world. Then on the Day of Resurrection you will deny one another and curse one another, and your refuge will be the Fire, and you will not have any helpers."

 

26- And Lot believed in him. (Abraham) said, "Indeed, I will emigrate to (the place commanded by) my Lord. Indeed, He is the Exalted in Might, the Wise."

 

27- And We gave to him Isaac and (his grandson) Jacob and placed in his descendants prophethood and scripture. And We gave him his reward in this world, and indeed, he is among the righteous in the Hereafter.

 

28- And (We sent) Lot, when he said to his people, "Indeed, you commit such an immorality (ugly deed) as no one has preceded you with from among the worlds."

 

29- "Indeed, do you approach men and obstruct the road and commit in your meetings (every) evil?" But the answer of his people was not except that they said, "Bring us the punishment of Allah, if you should be of the truthful."

 

30- (Lot) said, "My Lord, support me against the corrupting people."

 

Commentary

 

(24) ‘The answer of his people (to Abraham) was nothing but that they said, "Kill him or burn him!"...’ These words show that the entire crowd shared the idea of killing Abraham (as). However, they were not of the same mind regarding the method; some favored killing, while others favored burning him alive. (MAWDUDI, 4/215)

 

There is evidence in the verse of the baseness of Abraham's (as) people; for they responded to the one who brought them evidence with killing or burning. This has always been the habit of those who are defeated by evidence and proof. (I. H. BURSEVI, 14/586)

 

‘But Allah saved him from the fire.’ In Surah al-Anbiya, it is stated that Allah commanded: "O fire, be coolness and safety upon Abraham" (21/69). This proves that all properties of objects are dependent on Allah's command, and He can change the property of anything whenever He wills. Normally, fire is burning, but this feature is given to it by Allah and does not bind Him. He can turn a furnace of fire into a rose garden at any moment. (MAWDUDI, 4/216)

 

Almighty Allah is the one who gives fire the property of burning. If He wills, He can remove it. He always helps sincere believers in their difficult times and always creates a way out for them. (I. KARAGOZ 5/520)

 

(25) ‘(Abraham) said: "You have only taken idols instead of Allah so that there may be love (and friendship) among you in the life of this world."...’ On that day, leaders will ignore their followers. Friends will deny each other. Every group will accuse its companion of misleading them. Every transgressor will curse the friend who led them astray. Moreover, these curses will not prevent anyone from suffering the punishment. (S. KUTUB, 8/156)

 

All relationships built on disbelief, shirk, and misguidance will be severed, and all love will turn into enmity and hatred. Father and son, husband and wife, teacher and student will all curse one another. This point is touched upon in many places in the Qur'an, such as Surah az-Zukhruf: "Close friends, that Day, will be enemies to each other, except for the righteous" (43/67). (MAWDUDI, 4/216)

 

(26) ‘And Lot believed in him (Abraham).’ The expression used here does not mean that Lot (as) did not believe in Allah before; it means that after these events, he testified to the prophethood of Abraham (as) and chose to obey him. (MAWDUDI, 4/218)

 

‘(Abraham) said: "Indeed, I will emigrate to (the place commanded by) my Lord."’ As Nasafi stated, Abraham migrated from Kusa in the Sawad region of Kufa toward Harran (modern-day Şanlıurfa), and later to Palestine. Scholars say that every prophet had one migration, but Abraham had two. Lot and Sarah were with him during this migration. (S. HAWWA, 11/109, 110)

 

(27) ‘And We gave to him Isaac and (his grandson) Jacob...’ Isaac was his son, and Jacob was his son's son. ‘And placed in his descendants prophethood and scripture.’ This refers to the Torah, Gospel, Psalms, and the Furqan (Qur'an). All prophets who came after Abraham (as) are without exception from his lineage. The prophets of the Israelites are from the lineage of Jacob, son of Isaac; and their last prophet is Jesus (as), who gave the glad tidings of Muhammad (s), who is from the lineage of Ishmael. (S. HAWWA, 11/110)

 

‘And We gave him his reward in this world...’ Some of the favors given to Abraham in this world include: being saved from the fire, being successful in righteous deeds, always being remembered with respect, and having a prophet like Muhammad (s) come from his lineage. (O. CELIK, 3/732)

 

(28) ‘And (We sent) Lot...’ This story follows Abraham's and covers the developments after Lot (as) settled by the Dead Sea (Lot's Lake). The tribe he joined lived in the city of Sodom. (S. KUTUB, 8/157)

 

The Qur'an states that such an abnormality occurred for the first time in human history: a perverted sexual inclination toward men instead of the women Allah created for men. Allah created both sexes to ensure the continuation of life through natural, productive unions. Therefore, before the people of Lot, such a perverted homosexual tendency had not been seen. (S. KUTUB, 8/157)

 

(29) ‘"Indeed, do you approach men and obstruct the road and commit in your meetings (every) evil?"’ They were performing these disgusting acts in their public meetings openly, without shame. This represents a complete corruption of human nature (fitrah) to the point where they took pride in disgrace. (S. KUTUB, 8/158, 159)

 

According to Ibn Abbas, "obstructing the road" means they blocked the paths of travelers to commit that disgusting act. (M. DEMIRCI, 2/510)

 

Hadith: Regarding the verse "committing evil in your meetings," the Prophet (s) said: "They would sit on the road, throw stones at passers-by, and mock them." Other narrations suggest the "evil" included approaching men in public, playing with pigeons, whistling, or even shameless acts like flatulence in public to mock others. (S. HAWWA, 11/116)

 

(30) ‘(Lot) said, "My Lord, support me against the corrupting people."’ Upon Lot's (as) prayer, Allah sent angels in the form of young men. When the deviants attempted to harass them, they were finally destroyed. (H. DONDUREN, 2/628)

 

29/31-35 A TERRIBLE PUNISHMENT FOR THEIR DEVIANCE

 

Translation

 

31- When Our messengers (the angels) brought the glad tidings (of a son) to Abraham, they said, "Indeed, we are about to destroy the people of this city (Sodom). Indeed, its people have been wrongdoers."

 

32- (Abraham) said, "Indeed, within it is Lot." They said, "We know better who is within it. We will surely save him and his family (by the command of our Lord), except for his wife; she is to be of those who remain behind (in the punishment)."

 

33- And when Our messengers came to Lot, he was distressed for them (fearing they would be harassed) and felt for them great discomfort. They said, "Do not fear and do not grieve. Indeed, we will save you and your family (by the command of our Lord), except for your wife; she is to be of those who remain behind (in the punishment)."

 

34- "Indeed, we will bring down upon the people of this city a punishment from the sky because they have been defiantly disobedient."

 

35- And We certainly have left of it (the destroyed land) a sign as clear evidence for a people who use their reason.

 

Commentary

 

(31) ‘When Our messengers (the angels) brought the glad tidings (of a son) to Abraham, they said: "Indeed, we are about to destroy the people of this city (Sodom)..."’ "This city" refers to the land where Lot (as) and his people lived. At that time, Abraham (as) was residing in the city of Hebron (al-Khalil) in Palestine. The part of the Dead Sea where Lot's (as) people once lived, now submerged under water, lies a few miles southeast of this city. This was a low-lying area and could be seen from the high city of Hebron. This is why the angels pointed toward it and said: "We are about to destroy the people of this city." (MAWDUDI, 4/219)

 

(32) ‘(Abraham) said: "But Lot is in it." They said: "We know better who is in it..."’ According to the first part of this story in Surah Hud, Abraham (as) was initially afraid when he saw the angels in human form, because their appearance in such a way usually signaled a very dangerous mission. When they brought him the glad tidings, his fear left him and he understood they were sent to Lot's (as) people. He then began to ask for mercy for them (Hud, 11/74-75). However, this request was not accepted, and he was told: "O Abraham, give up this, for the command of your Lord has come." (Hud, 11/76). (MAWDUDI, 4/220, 221)

 

Even though she spent her whole life with him, his wife did not believe in him, and her heart remained with her own people. Since kinship and siblinghood hold no importance before Allah and everyone is judged by their own faith and character, even being the wife of a prophet granted her no privilege; she perished along with the people she remained loyal to in faith and morals. (MAWDUDI, 4/221)

 

(33) ‘And when Our messengers came to Lot, he was distressed for them and felt for them great discomfort.’ Since the angels came in human form, Lot (as) did not initially realize they were angels and feared that the deviants would harass them. Thereupon, the angels explained the situation. (H. DONDUREN, 2/628)

 

What happened next is not described in this Surah. However, as recounted in Surahs Hud, al-Hijr, and al-Qamar, the people of the city gathered at Lot's (as) door and insisted that the guests be handed over to them for their evil purposes. (MAWDUDI, 4/221)

 

‘They said: "Do not fear and do not grieve. Indeed, we will save you and your family..."’ When the angels said this, they revealed their identity to Lot (as), stating they were not humans but angels bringing punishment to these people. According to the account in Surah Hud, when the people crowded at Lot's (as) door and he felt he could not save his guests, he said: "If only I had against you some power or could take refuge in a strong support." (Hud, 11/80; MAWDUDI, 4/221)

 

(34) ‘"Indeed, we will bring down upon the people of this city a punishment from the sky..."’ This scene of destruction occurred with rain and stones mired in mud. It appears the disaster that overturned and swallowed this city was a volcanic eruption. Lavas erupted during this event rained down upon them. Traces of this destruction are still visible. For centuries, they have spoken of the signs of Allah's power to those who use their reason. (S. KUTUB, 8/160, 161)

 

(35) ‘And We certainly have left of it a sign as clear evidence for a people who use their reason.’ The clear signs remaining from the people of Lot are the ruins of Sodom and Gomorrah located on the shores of the Dead Sea. Caravans from the Hijaz passing through to Egypt and Palestine would see these ruins. (O. CELIK, 3/734)

 

"A clear sign": This is the Dead Sea. In many places in the Qur'an, the Meccan pagans are addressed: "The signs of the sinful people destroyed for their deviance stand on your path, which you can see day and night while going to Syria." (al-Hijr 15/76, as-Saffat 37/137). Today, it is almost certainly accepted that the southern end of the Dead Sea was formed as a result of the region where Sodom stood sinking into the ground during a violent earthquake. (MAWDUDI, 4/221)

 

29/36-44 THE STATE OF THOSE WHO TAKE PROTECTORS OTHER THAN ALLAH

 

Translation                                                                                                         

 

36- And to Madyan (We sent) their brother Shu'ayb. He said, "O my people, worship Allah and expect the Last Day (the reward of the Hereafter) and do not commit abuse on the earth, spreading corruption."

 

37- But they denied him (they did not respect the commands from Allah), so the earthquake seized them, and they became within their home (corpses) fallen prone.

 

38- And (We destroyed) 'Ad and Thamud, and it has become clear to you (O Meccans) from their (ruined) dwellings. And Satan made their (evil) deeds pleasing to them and averted them from the path, though they were endowed with perception (could see ahead).

 

39- And (We destroyed) Qarun and Pharaoh and (his minister) Haman. And certainly Moses came to them with clear evidences, but they were arrogant (did not believe) in the land, but they were not to outrun (Our punishment).

 

40- So each We seized for his sin; and among them were those upon whom We sent a storm of stones, and among them were those who were seized by the blast (the awful cry), and among them were those whom We caused the earth to swallow, and among them were those whom We drowned. And Allah would not have wronged them, but it was they who were wronging themselves.

 

41- The example of those who take protectors other than Allah is like that of the spider who takes (builds) for itself a house. And indeed, the weakest of houses is the spider's house—if they only knew!

 

42- Indeed, Allah knows whatever thing they invoke besides Him. And He is the Exalted in Might, the Wise.

 

43- And these examples We present to the people (so they may take a lesson), but none will understand them except those of knowledge ('alim).

 

44- Allah created the heavens and the earth in truth (with a purpose). Indeed in that is a sign (of Allah's existence and power) for the believers.

 

Commentary

 

(36) ‘And to Madyan (We sent) their brother Shu'ayb: "O my people, worship Allah. Expect the Last Day (the reward of its reward). Do not commit abuse on the earth, spreading corruption." said.’ The fundamental principle of the belief system presented by all the prophets who have come and gone is the worship of the one and only Allah without partners. Remembering the Day of Judgment is a guarantee for changing the feelings people expect from worldly life, such as weighing and measuring deficiently, obtaining forbidden earnings, seizing the property of passers-by for commercial purposes, deceiving people while selling goods, causing corruption on the earth, and violating the rights of Allah's servants. (S. KUTUB, 8/161)

 

(37) ‘But they denied him. So the earthquake seized them, and they became within their home (corpses) fallen prone.’ (Because) His people were making weights and measures deficient and blocking the paths of people. In addition to being disbelievers by denying Allah and His Messenger, they were also doing these things. And Allah, the Almighty and Sublime, destroyed them with a great earthquake. This earthquake shook their country quite severely. Also, a violent blast (sayha) had come that would bring their hearts to their mouths. On the other hand, He destroyed them with the punishment of the day of the shadow, which took their souls out of their places; that was the punishment of a great day. (S. HAWWA, 11/117)

 

(38) ‘And (We destroyed) 'Ad and Thamud. This has become clear to you (O Meccans) from their (ruined) dwellings. Satan made their (evil) deeds pleasing to them and turned them away from the right path. Although they were capable of seeing ahead.’ In the verse, it is emphasized that if societies cut their connection with Allah (cc.) and live in a state of rebellion against Him by going outside the purpose of their creation, it is inevitable that a divine disaster will come to them one day. (H. T. FEYIZLI, 1/399)

 

Almost all Arabs knew the lands where these two tribes lived. All of southern Arabia, known today as Ahqaf, Yemen, and Hadramaut, was formerly the land of the 'Ad people, and all Arabs knew this. Even today, ruins remaining from the Thamud people are encountered in the lands extending from Rabigh to Aqaba north of the Hejaz, from Medina and Khaybar to Tayma and Tabuk. (MAWDUDI, 4/223)

 

(39) ‘And (We destroyed) Qarun, Pharaoh and (his minister) Haman.’ Qarun was someone belonging to the Israelites, the people of Moses (as). With the wealth and knowledge he possessed, he had been arrogant toward them and became transgressive. He did not listen to the advice of those who advised him to do good, to act in a balanced way, to be humble, and not to become transgressive and cause corruption. Pharaoh, on the other hand, was a merciless tyrant. He was committing the most disgusting of evils and the ugliest of crimes. He was humiliating people and dividing them into classes. He was carrying out a terrible genocide by killing the men of the Israelites with tyranny and oppression and leaving their women without men. Haman was his minister who determined the strategies he would follow and helped him in tyranny and dictatorship with his knowledge and skill. (S. KUTUB, 8/162, 163)

 

‘And certainly Moses came to them with clear evidences, but they were arrogant (did not believe) in the land. However, they were not to outrun (Our punishment).’ That is, ‘They were not able to flee and escape from Allah's grasp; they did not have the power to frustrate Allah's plans and orders either.’ (MAWDUDI, 4/224)

 

Additionally, there is a warning and reminder in this for the disbelievers of the Quraish that the superiority of their lineages will not save them from Allah's punishment. (I. H. BURSEVI, 14/607)

 

While Almighty God warns the polytheistic idolaters and indirectly informs the believers that the coming days will certainly be bright, He touches upon the story of Moses (as) with a very short narration and gives three different types of people as historical examples: (1) Qarun, who chose gold and jewelry, luxury and comfort as his only goal, and used his mind, intelligence, and other talents only for this. (2) Pharaoh, who used the sovereignty and sultanate inherited from his grandfathers and fathers both as a tool of oppression and deified himself thanks to this power. (3) Haman, who was on the side of the tyrant, accepting and implementing his every view and command as correct, and therefore broke away from all sacred values, lost his self, and became a servant to Pharaoh. When the lives of nations that were destroyed by divine wrath in history are examined, it is seen that these three types of people always played a leading role in the sinking of the country. It is certain that it was these three types of people who incited the Meccan pagans against our Master the Messenger of Allah (s) and caused them to reject and deny the truth entirely. Today, those who drag Islamic countries into disaster are these. (S. YASDIMAN, 7/445)

 

(40) ‘So each We seized for his sin. Among them were those upon whom We sent a storm of stones, and among them were those who were seized by the blast (the awful cry), and among them were those whom We caused the earth to swallow, and among them were those whom We drowned. And Allah would not have wronged them, but it was they who were wronging themselves.’ The 'Ad people were caught in a terrible hurricane that shattered the surroundings by throwing stones in front of it and killed the person it hit. The Thamud people were destroyed by a thunderclap that terrified a person and left them lifeless. Qarun and his palace were swallowed into the ground. Pharaoh and Haman were drowned in the sea. Each was caught red-handed while committing oppression and punished. (S. KUTUB, 8/163)

 

These nations that were destroyed were defiant (7/101), corrupters (11/116), stubborn, tyrants (14/15), transgressive (51/53), pagans (40/84), disbelievers (40/6, 85), criminals (10/13), and sinners (40/21). They had become spoiled in prosperity (28/58), plunged into evils (30/10), and persisted in not believing. (I. KARAGOZ 5/530)

 

(41) ‘The example of those who take protectors (to take refuge in, to be attached to) other than Allah,’ That is, the exemplary states of those who regard others than Allah as deities by taking them as masters, owners, and protectors, thinking that they will help against their needs, their benefits will touch them, they will see to their affairs, and save them from danger. (ELMALILI, 6/221) ‘is like that of the spider who takes (builds) for itself a house (from a web). And indeed, the weakest of houses is the spider's house—if they only knew!’ The state of the person who takes idols as protectors, worships them, hopes for benefit and intercession from them, and trusts and relies on them is likened to the state of a spider that takes a house. Just as the spider's house does not ward off or repel any harm or benefit, any good or evil, or rain or pain from it. It is destroyed even by the lightest wind. This is how idols are; they give neither benefit nor harm, nor good nor evil to those who worship them. (I. H. BURSEVI, 14/611)

 

The supports and handles of those spider-headed pagans are also rotten like this. Everything they hold onto is ephemeral and perishable. ‘If they only knew.’ Razi says: The reason for saying ‘awliya’ (protectors) here instead of ‘aliha’ (gods) is to point out the elimination and removal of not only open shirk but even hidden shirk. Because those who worship Allah with ostentation by showing off to others have also taken someone other than Allah as a protector. Its example is like the example of the spider. (ELMALILI, 6/221)

 

The only power is Allah's power. The only friendship is Allah's friendship. Those outside of Him, no matter how much they act arrogantly, become transgressive and tyrannical, no matter how many tools of oppression, pressure, and torture they possess, they are definitely weak, powerless, and insignificant. (S. KUTUB, 8/165)

 

Advocates of the cause who pass through many pressures and tortures, and face deceptions and seductions; when they come to the earth with various powers, they should dwell on this great truth and never remove it from their minds. Some of these powers will want to beat and crush them. Some will try to deceive and buy them. But all of these powers are in the position of a spider's web according to Allah. It is also the case in terms of the belief system. However, it is a condition that the belief system adopted by the advocate of the cause is correct, that they know the true nature of the powers in the realm of existence, and that they measure and evaluate them healthily. (S. KUTUB, 8/165)

 

(42) The meaning of the 42nd verse is as follows: Say to the disbelievers as a threat: ‘Allah certainly knows what thing they call upon’ such as idols, stars, angels, jinn, etc. ‘instead of Him.’ This is not hidden from Him. He will punish them for their disbelief. (I. H. BURSEVI, 14/613)

 

(43) ‘And these examples We present to the people (so they may take a lesson). But none will understand them except those of knowledge.’ The brainless and ignorant ones of the Quraish used to say ‘Muhammad's (s) Lord gives examples with flies and spiders’ and they would laugh. (Medârik) (It is said as a meaning ‘We... for the people’. Because those ignorant ones, who were no different from animals, had no connection with humanity in reality. Indeed, this was pointed out in the next sublime sentence as well. (H. B. CANTAY, 2/711)

 

Hadith: Imam Ahmed narrates… Amr b. As (r) said: I reasoned and understood a thousand examples from the Messenger of Allah (s). This is a great merit for Amr b. al-As (r). Because Almighty Allah says: ‘Here are the examples! We tell them to people, but only those who know can reason.’ (..) Let us remind here that what Amr b. al-As stated is a very meaningful lesson for us. Because it is evidence that the Messenger of Allah (s) gave examples to a very large extent for the purpose of settling the meanings better in minds and making them understandable, and ensuring that they have a better place in hearts. This is also a lesson that those who invite to the path of Allah should know. (S. HAWWA, 11/124)

 

(44) ‘Allah created the heavens and the earth in truth (properly).’ Not in vain, not randomly either, but with a reason of truth and wisdom. The heaven is like that, the earth is too, the above, the below, the scholar, and the ignorant; the right of all of them is to bow their heads and bend their necks before the right of the Creator. (ELMALILI, 6/222)

 

‘Indeed in that is a sign (of Allah's existence and power) for the believers.’ A verse that proves the value of knowledge, the importance of the truth, the nothingness of what is other than the Truth, and therefore the rottenness of taking a protector from someone other than Allah, and that the believers will be successful as a result of this. (ELMALILI, 6/222)

 

‘.. with truth’ means aimed at a purpose. Every being created by Almighty Allah has a duty and a purpose of creation. Almighty Allah has not created any being without a goal, without a purpose, and in vain. The following verses clearly express this matter: ‘We did not create the heaven, the earth, and what is between them in vain.’ (39/27). (I. KARAGOZ 5/532, 533)

 

29/45-51 REMEMBRANCE (DHIKR) IS THE GREATEST OF WORSHIPS

 

Translation

 

45- (O Messenger!) Recite what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.

 

46- And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them, and say, "We believe in that which has been revealed to us and revealed to you. And our God and your God is one; and we are Muslims [in submission] to Him."

 

47- And thus We have sent down to you the Book. And those to whom We [previously] gave the Scripture believe in it. And among these [Arabs and others] are those who believe in it. And none reject Our verses except the disbelievers.

 

48- And you did not recite before it any scripture, nor did you write it with your right hand. Otherwise, those who follow falsehood would have had cause to doubt.

 

49- Rather, it (the Qur'an) is distinct verses [preserved] within the breasts of those who have been given knowledge. And none reject Our verses except the wrongdoers.

 

50- But they say, "Why are not signs (miracles) sent down to him from his Lord?" Say, "The signs are only with Allah, and I am only a clear warner."

 

51- And is it not sufficient for them that We revealed to you the Book which is recited to them? Indeed in that is a mercy and a reminder for a people who believe.

 

Commentary

 

(45) ‘(O Messenger!) Recite what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing.’ That is, prayer encompasses two things: it includes abandoning immoralities and evils (munkar). Namely, continuing in prayer forces a person to abandon these. (S. HAWWA, 11/129)

 

The purpose of reading, learning, and understanding the Qur'an is to implement its rulings, obey its commands and prohibitions, and take heed. The verses "We have certainly presented for the people in this Qur'an from every [kind of] example that they might remember" (39/27) and "And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?" (54/17) are evidence of this. (I. KARAGOZ 5/534)

 

In the Qur'an, Almighty Allah has mentioned performing prayer lazily (4/142) and abandoning it (9/54) as a characteristic of hypocrites and disbelievers (74/44). Those who perform their five daily prayers have worshipped Allah and gained His pleasure; those who do not have rebelled against Allah and the Prophet and committed a great sin. Denying the obligation of prayer or making light of it or belittling it takes a person out of the religion. (I. KARAGOZ 5/535)

 

The word "munkar," which we translate as "every kind of forbidden and evil," refers to all words, actions, and behaviors that are forbidden to be spoken, such as lies, slander, and gossip, and forbidden by religion to be done, such as drinking alcohol, gambling, stealing, taking a life, and oppressing—things that religion and reason do not approve of. Just as the words, actions, and behaviors characterized as "fahsha" (immorality) and "munkar" are forbidden (6/151), encouraging them or wanting lewdness to be committed and spread in society is also forbidden (9/67). The verse states that prayer keeps a person away from all these behaviors. (I. KARAGOZ 5/536)

 

Just as someone who performs five daily prayers is purified from spiritual filth, they are also purified from dirt and infectious microbes because the organs in constant contact with the external environment are washed five times a day. Since cleaning the body, clothes, and the place where prayer will be performed is a condition of prayer, prayer compels the person to be clean. Since they perform every prayer on time, it puts their life into order and arrangement. (I. KARAGOZ 5/537)

 

Hadith: The Prophet (s) was asked about the command of Almighty Allah, "Indeed, prayer prohibits immorality and wrongdoing," and he said: "If the prayer performed by any servant does not keep him away from immorality and evil, he has no prayer." (S. HAWWA, 11/149)

 

Hadith: The Messenger of Allah (s) said: "Whoever's prayer does not keep him away from evil and immorality, that prayer only increases that person's distance from Allah." (S. HAWWA, 11/149)

 

‘And the remembrance of Allah (prayer) is indeed the greatest of worships. Allah knows what you do.’ As stated in Surah Taha, "establish prayer for My remembrance" (20/14), the wisdom and goal of prayer is the remembrance of Allah. That is, to remember Allah and thereby be an example of Allah the Almighty's remembrance of us according to the verse "So remember Me (with obedience and worship); I will remember you" (2/152). In this way, prayer is a mi'raj (ascension). Those who know this perform it with such a joyful intention and sincerity as if they find themselves in a state of meeting in the presence of their Lord at every moment, according to the verse "Who are certain that they will meet their Lord" (2/46). (ELMALILI, 6/223)

 

Hadith-i Qudsi: ‘Allah the Almighty says: I am as My servant thinks I am. I am with him when he mentions Me. If he mentions Me to himself, I mention him to Myself; and if he mentions Me in a gathering, I mention him in a gathering greater than that.’ (I. H. BURSEVI, 14/623)

 

This sublime verse expresses that the provision of the believer who strives (performs jihad) in their place is reciting the Qur'an, performing prayer, and remembrance (dhikr). It also reveals that the provision of the believer in life is reciting the Qur'an, prayer, and dhikr. These three matters are simultaneously the believer's provision during their troubles and trials. For this reason, it is the duty of educators to accustom the Muslim to reciting the Qur'an, performing prayer, and dhikr from the very beginning. A day should not pass without reading the Qur'an. Not even a single day should pass without taking one's share of prayer, both obligatory and supererogatory. Not even a day should pass without the Muslim reading seeking forgiveness (istighfar), blessings and peace upon the Prophet (salawat), and similar litanies (virds/tasks) reported from the Prophet. (S. HAWWA, 11/151, 152)

 

(46) ‘And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them’ That is, whichever way is the best to obtain reward, struggle with t<