CHAPTER 53: AN-NAJM (THE STAR)

 

"It was revealed during the Meccan period. It consists of 62 verses. The 32nd verse was revealed during the Medinan period. It takes its name from the first verse. (H. T. FEYIZLI, 1/525)"

 

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

 

53/1-11 HIS HEART DID NOT BELIE THE VISION

 

Translation

 

1-2- By the star when it goes down (or the Qur'an as it is revealed in stages), your companion (Muhammad) has not strayed, nor has he erred.

 

3- Nor does he speak from (his own) desire.

 

4- It (his words/judgments) is nothing but a revelation inspired (to him).

 

5-6-7- He was taught by one of mighty powers (Gabriel). Endowed with great majesty, he (Gabriel) appeared (to the Messenger) in his true form while he was on the highest horizon.

 

8- Then he (Gabriel) approached and came down (to the earth to bring revelation).

 

9-10- And was at a distance of two bows' length or even nearer, and He (Allah) revealed to His servant what He revealed.

 

11- The heart (of the Prophet) did not belie what he saw.

 

Commentary

 

(1, 2). ‘By the star when it goes down!’ Allah Almighty swears upon certain beings in the Qur'an because oaths hold an important place in Arabic culture. Here, according to His custom, He began by swearing upon najm (the star). (...) According to Abdullah Ibn Abbas, Sufyan al-Thawri, and Ibn Kutayba, the star mentioned in this verse is the Pleiades (Surayya). For the Arabs used the word najm mostly in this sense. Indeed, with that word, they meant a cluster consisting of 7 stars, 6 of which are clearly visible and 1 of which is invisible to the eye because it is hidden. (M. DEMIRCI, 3/216, 217)

 

‘Your companion has not strayed, nor has he erred.’ What is intended by "companion" is the Prophet (pbuh). Indeed, the address is to him and to the Quraish and others like them who said, "He fabricated the Qur'an himself." There is a special meaning in using the term "your companion" against them. For a companion means one who is always in conversation, a friend, or one who protects—meaning a guardian. Therefore, the meaning of the verse should be: "Your friend, whom you have known very well by being in his presence until now, whose intellect and truthfulness you trust, and who wishes to show you the way of truth by conversing with you, has neither lost his way nor his mind; he is neither deceived nor does he deceive. He is neither a sorcerer, nor a soothsayer, nor a madman." (ELMALILI, 7/289)

 

(3). ‘Nor does he speak from (his own) desire.’ His speech, especially his reciting of the Qur'anic discourse, does not originate from his own opinion and desire, nor from the inclination and passion of his heart. It is not a manner of speaking that belongs purely to himself. In that case, the Prophet (pbuh) is neither a poet nor one of the people of whims (ehli heva) who wish to give judgment according to their own pleasure and desire. (ELMALILI, 7/289)

 

That is, your companion Muhammad—peace and blessings be upon him—is an intelligent person, not confused; he is on the right path, not astray; he is sincere, not ill-intentioned. He conveys to you the truth he received from the Truth, namely Allah. He is not a dreamer, a fabricator, or a slanderer. He does not speak out of thin air while conveying the message to you. What he says is a revelation sent down to him. He is conveying to you the revelation that comes to him in the capacity of a true and reliable intermediary. (S. KUTUB, 9/413)

 

(4). ‘What he says is a revelation sent down to him.’ All the Qur'anic verses that issue from the tongue of the Messenger of Allah (pbuh) are words revealed to him by Allah. As for the hadiths of our Master (pbuh), the following evaluation can be made about them: (a) All of his words that have the quality of declaring the rulings of Islam and interpreting and explaining the Qur'an are origin-based in revelation. However, there is a difference between the Qur'an and the hadiths. While the Qur'anic verses came from Allah with both their wording (lafz) and meaning, in the noble hadiths, the meanings belong to Allah while the wording belongs to our Master (pbuh). (b) The words containing various commands and speeches given by the Messenger of Allah (pbuh) at various times while struggling in the path of conveying and spreading the religion of Allah are not the product of revelation. (O. CELIK, 4/673)

 

As is known, our Master (pbuh) consulted with the companions from time to time. Following these consultations, he sometimes gave up his own view and accepted the opinion of the companions. Sometimes the companions asked, "Is this your own word or is it Allah's revelation?", and he replied, "It is my word." (Ibn Sa’d, Tabaqat, 2/15). Sometimes, immediately after our Prophet (pbuh) made an ijtihad (legal reasoning) and gave a command in that direction, Allah Almighty revealed verses stating the opposite of his ijtihad, and upon this, the Noble Prophet (pbuh) corrected his mistaken reasoning. (cf. Anfal 8/67-69; Tawbah 9/43; O. CELIK, 4/674)

 

(5, 6). ‘He was taught by one of mighty powers (Gabriel). Endowed with great majesty, he (Gabriel) appeared in his true form while he was on the highest horizon.’ ‘Then he (Gabriel) approached and came down (downward).’ The angel with mighty powers and superior abilities is Gabriel. It is this angel who taught your companion Muhammad the message he conveys to you. This is the way of revelation. The journey for the purpose of revelation took place in this way. The event is before the eyes with all its details. That angel of superior ability stood poised "while on the high horizon." Thus, Muhammad saw him. This event took place during the beginning stages of revelation. At that time, Muhammad (pbuh) saw Gabriel as he actually is, just as he was created by Allah Almighty. Then Gabriel approached him. He reached out toward him, until only a distance of two bows' length remained to the ground. That is, they became as close to each other as possible. Subsequently, Allah Almighty revealed to His servant "the message He willed." As can be seen, the expression speaking of the divine message is brief, glorifying, and majestic. (...) The event is one of revelation, teaching, seeing, and being absolutely certain. (S. KUTUB, 9/413)

 

The notification that Gabriel taught the Holy Qur'an to the Prophet (pbuh) is a refutation to the polytheists who said, "(O My Prophet!) I swear We know that the polytheists say: 'It is only a human who teaches the Qur'an to Muhammad'" (16/103). (I. KARAGOZ, 7/429).

 

(8, 9, 10). ‘The distance between them was like two bows, or even closer, and at that time He (Allah) revealed to His servant what He revealed.’ (...) In the Age of Ignorance, when the Arabs were to agree on establishing an alliance, they would take out two bows, place one upon the other, joining their grips, and then draw them together and shoot an arrow with them. This was a treaty of unity expressing that one would be pleased with what the other was pleased with, and what angered one would anger the other, showing that they had reached a consensus in a way that the opposite would be impossible. (ELMALILI, 7/294)

 

According to Abdullah b. Abbas (...) the subject of the first verb in the verse ‘fe evha ila abdihi ma evha’ is Gabriel, and the subject of the second is Allah Almighty. The object (...) is Muhammad (pbuh). Accordingly, the meaning of the verse is: "Gabriel revealed what Allah had revealed to him to His servant Muhammad." That is, Allah Almighty revealed to Gabriel, and Gabriel revealed to Muhammad (pbuh). (M. DEMIRCI, 3/220)

 

(11). ‘His heart did not belie what he (Muhammad) saw.’ His heart did not belie the form of Gabriel that he had seen with his eye. That is, he saw him with his eye, recognized him with his heart, and did not doubt in any way when he saw him. (S. HAWWA, 14/209)

 

According to Abdullah b. Mas’ud and Aisha (ra), the verse in question speaks of the Prophet seeing Gabriel, not Allah Almighty. Regarding this matter, some hadiths have been narrated from Aisha (ra). For instance, in one hadith, Aisha (ra) stated: "Whoever says Muhammad saw his Lord has told a lie. Because Allah says: 'Vision perceives Him not' (An’am 6/103). And whoever says Muhammad knows the unseen (ghayb) has likewise told a lie. Because Allah says: 'None knows the unseen except Allah' (Naml 27/65)." (From Bukhari; M. DEMIRCI, 3/221)

 

53/12-18 HIS SIGHT DID NOT SWERVE AND DID NOT EXCEED THE LIMIT

 

Translation

 

12- (O polytheists!) Do you then dispute with him concerning what he saw (Gabriel)?

 

13-14- And indeed, he saw him (Gabriel) yet another time (during the return from the Miraj) near the Lote Tree of the Farthest Boundary (Sidrat al-Muntaha).

 

15- Near it is the Garden of Abode (Jannat al-Ma'wa).

 

16-17- When that which covers covered the Lote Tree (divine light). 17. The sight (of the Prophet) did not swerve (from what it saw), nor did it exceed the limit (by looking right or left).

 

18- Indeed, he (the Prophet on the night of Miraj) saw some of the greatest signs (proofs) of his Lord.

 

Commentary

 

(12). ‘Do you harbor doubt regarding his seeing (Gabriel)?’ That is, by denying Muhammad (pbuh), do you dispute with him regarding his seeing Gabriel with certain vision (ayna'l-yaqin)? The reason the polytheists' doubt about what the Prophet (pbuh) saw is mentioned is that when the Prophet (pbuh) informed them that he saw Gabriel, they were astonished and attempted to deny it. (I. H. BURSEVI, 20/201)

 

(13, 14). ‘And indeed, he saw Gabriel another time.’ That is, I swear that Muhammad (pbuh) saw Gabriel (as) once more. That is, he (Gabriel) descended upon him in his original form another time, and he saw him in his original form. The first was on earth, and the second was on the night of Miraj. (S. HAWWA, 14/210)

 

‘Near the Sidrat al-Muntaha’ According to the view of the majority (jumhur), this is the name of a tree in the seventh heaven. Al-muntaha means the final place or to come to an end. It is as if it is the end and the limit of Paradise. It is also said that no one has ever passed beyond it. It is also mentioned as the place where the souls of the martyrs finally reach. (S. HAWWA, 14/210)

 

Sidra-i Muntaha is a lote tree (nebk) located on the right side of the Throne in the seventh heaven, or according to one hadith, in the sixth heaven, from under which the rivers of Paradise promised to the righteous (cf. Muhammad 47/15) emerge. It is narrated that the Prophet (pbuh), describing the tree, likened its fruit to the tassels of a crown and its leaves to elephant ears, and said: "It is such a tree that if a rider were to travel in its shade for seventy years, he still could not cross it. One of its leaves would cover the entire Ummah." (Bukhari, Muslim, Tirmidhi, Ibn Majah). Reports such as "It is such a tree that if a rider were to go in its shade for a hundred years, he could not cross it. One of its leaves would cover the entire Ummah" have been transmitted. These reports present the said tree as a tree of formation, a tree planted at the boundary of the realm of command and the final form that creatures take in terms of bodies and dimensions. In a narration from Ibn Mas'ud, it is seen that he said: "Sidra-i Muntaha is a place located in the outer edges of Paradise. Upon it are the hems of Sundus and Istabraq (silk brocades)." (Bukhari, Tirmidhi, Nasai, Ahmad b. Hanbel). In Kashshaf, there is an expression stating: "Sidra-i Muntaha is as if at the end point of Paradise." According to what is narrated from Ibn Abbas and Ka'b, Sidra-i Muntaha is a tree located under the Throne, to which the knowledge of the angels, prophets, and the scholars among the creatures ultimately reaches. Beyond it is the Unseen (Ghayb); no one but Allah knows. (ELMALILI, 7/298)

 

Hadith: Imam Ahmad narrates... Abdullah b. Mas'ud said: "The Messenger of Allah (pbuh) saw Gabriel in his original form, having six hundred wings, each of which covered the horizon. From his wings fell pearls and rubies of various colors known only to Allah." The chain of this hadith is hasan (good). (S. HAWWA, 14/231)

 

(15). ‘The Jannat al-Ma'wa is also near it.’ Near the Sidra-i Muntaha is the Jannat al-Ma'wa. As a word, it means "the paradise of stay and refuge." This is the paradise that the righteous and the martyrs will reach. (O. CELIK, 4/678)

 

(16). ‘At that moment, (divine light) covered the sidra.’ What is meant by the 16th verse is quite obscure, and various interpretations have been made, mostly in the light of narrations on this subject. It is possible to summarize these as: "While the Messenger of Allah was at the Sidrat al-Muntaha, the light of Allah or the angels or the light of the created or a golden moth covered it so much that the Messenger of Allah was enveloped in a beauty that no one can imagine." To us, it is more appropriate to understand the "enveloping, covering, shrouding" described here as a circle of change and protection that would enable the Prophet (pbuh), who is a human, to endure the proximity and observation that would occur. (QUR’AN WAY, 5/163)

 

Hadith: "The angel took me up to the Miraj; then I reached the Sidra. I recognized it was the Sidra, its leaves and its fruit. Shortly after, when that which covers by the command of Allah covered it, it underwent a sudden change and reached such a state that no one can describe it, and I cannot describe that state either." (Bukhari, Muslim, Iman 163; from O. CELIK, 4/678)

 

(17). ‘The sight did not swerve.’ The eye of the Messenger of Allah (pbuh), who saw it (the Sidra), did not slip from its place, nor did it swerve or incline to the right or left. ‘And it did not exceed the limit.’ That is, he did not exceed the limit of vision and cast a wrong glance. Despite seeing astonishing things that would baffle minds and dazzle eyes, he neither swerved nor exceeded the limit of vision. (ELMALILI, 7/299)

 

Ibn Kathir says: "This shows what a high degree he was at in terms of steadfastness and obedience. He did only what he was commanded. He did not ask for more than what was given to him." (S. HAWWA, 14/210)

 

(18). ‘Indeed, the Prophet saw the greatest of the signs of his Lord (on the night of Miraj).’ During the Miraj, the Prophet saw the greatest sign or signs of his Lord's Lordship, the wonders of His kingdom and sovereignty, which do not fit into the limits of linguistic expression and can only be reached through observation (mushahada). Therefore, it is not our place to attempt to explain the meanings of these signs. As seen here, it is not said that he saw his Lord, but rather the expression "he saw the greatest of the signs of his Lord" is used. Consequently, it does not seem possible to understand from this the meaning of seeing Allah, according to the outward (zahir) meaning of the verse. (ELMALILI, 7/299, 300)

 

When one thinks carefully about the commands regarding the event of Isra and Miraj in Surah al-Isra ("...so that We might show him some of Our signs...") and those here ("Indeed, he saw some of the great signs of his Lord"), one understands that the wisdom of this journey was for the Messenger of Allah, the Almighty and Majestic, to be made aware of/taught certain matters regarding the Unseen (Ghayb). Thus, let the Messenger of Allah (pbuh) personally observe the thing to which he invites people to believe. Because he is the truthful and the trustworthy. With this, the proof is established against people, and the tranquility (itminan) of the believers increases further. (S. HAWWA, 14/232)

 

53/19-25 THE HEREAFTER AND THE WORLD BOTH BELONG TO ALLAH

 

Translation

 

19-20- (O polytheists!) Have you considered Lat and ‘Uzza, and Manat, the third, the other (and seen how helpless they are)?

 

21-22- (O polytheists!) Is the male for you and the female for Allah? (If so,) that is an unjust division.

 

23- (O polytheists!) These are nothing but names which you and your fathers have invented. Allah has sent down no authority/proof for them. Those (who worship idols) follow nothing but conjecture and what their souls desire. However, the guidance (the Prophet and the Qur'an) from their Lord has surely come to them.

 

24- Or does man think that he will have whatever he desires?

 

25- But to Allah belongs the hereafter and the world.

 

Commentary

 

(19, 20). ‘Tell me about Lat, ‘Uzza, and the third one, Manat (did you see how helpless they are)?’ ‘Lat’ was an idol worshipped in Taif. ‘Uzza’ was an idol worshipped in Nakhla, between Mecca and Taif. ‘Manat’ was an idol worshipped in Sif al-Bahr, near Medina on the Red Sea coast. These fetishes were also sanctified in the Meccan sanctuary of idols. All three idols mentioned were goddesses. (H. DONDUREN, 2/847)

 

The Event of Gharaniq: It is narrated that one day, while the Prophet (pbuh) was reciting verses 19-20 of this surah aloud in public, Satan stood behind him and made the crowd hear these words: "These are high-flying cranes (intercessors), and their intercession is hoped for." The crane flies high and was considered a sacred bird by the Arabs. Since the Prophet (pbuh) prostrated after this, the polytheists thought this was an expression of reconciliation and glorification of their idols, and they also prostrated. Later, when this news reached the Prophet, he stated that he never recited such a thing. (From M. Hamidullah, H. DONDUREN, 2/847-8)

 

(...) As mentioned in the hadith describing the Gharaniq event, it is absolutely impossible to accept that the words Satan mixed in to interfere with the revelation came out of the mouth of the Prophet (pbuh). Because the Messenger of Allah (pbuh), like all prophets, is infallible (masum) in conveying the revelation. This makes it impossible for him to say, "These are high swans (idols), surely their intercession is hoped for" after reading verses 19-20 of Surah an-Najm as a result of Satan's influence or misleading. Accordingly, the claims that the Prophet (pbuh) spoke the words related to Gharaniq either through Satan's influence or by forgetting are definitely not true. For Satan can never influence the Prophet (pbuh) (Qalam 68/2); he can only approach sinful and slanderous people (Shu'ara 26/221-222). If the Prophet (pbuh) were open to Satan's intervention, the entirety of the Qur'an would become controversial, and the trust in it being a book revealed by Allah would be shaken. His saying these words while sleepy or by forgetting is also contrary to the attribute of ismah (infallibility). Therefore, such claims are groundless. (M. DEMIRCI, 3/230)

 

(21). ‘Is the male for you and the female for Allah?’ That is, do you take male names for yourselves and give female names to the deity? In Arabic, names are either masculine or feminine. But the polytheists always gave female names to their idols. Especially the idols in question, claimed to be erected in the name of Allah, had female names. According to the polytheists' conviction, idols are the forms of divine powers and angels. And angels are the daughters of Allah. Therefore, the polytheists would say: "We make their forms, give them female names, and worship them. Thus, we accept these idols as intercessors before Allah and expect their help." (ELMALILI, 7/310)

 

(22). ‘This is an unjust division!’ (...) By attributing children to Allah, the polytheists were not only committing the greatest injustice against Him, but by considering having daughters a deficiency and yet assigning them to Allah, they were belittling the deity they wished to respect against their own consciences. (ELMALILI, 7/311, 312)

 

(23). ‘In fact, these are just hollow names invented by you and your ancestors. Allah has sent down no proof regarding them.’ All these—the names Lat, ‘Uzza, Manat, and the like; the attachment of the names of deities and angels to them; calling angels female beings and assigning these female beings to Allah—consist of hollow names that carry no meaning and have no reality behind them. Allah has not sent down any evidence regarding these names. The explanation not made by Allah has no power or weight. Because it is not true. Truth has weight, power, and effectiveness. In contrast, false words are light, they have no weight; they are weak, they have no power; they are simple, they have no effectiveness. (S. KUTUB, 9/417)

 

‘Those (who worship idols) follow nothing but conjecture and what their souls desire.’ (...) There are two reasons for their being in deviation: (a) Their belief is not based on reality but consists only of conjecture and delusion. (b) They put forward these beliefs by following their desires and whims (hava). Because they want to have such deities that, if the hereafter exists, these deities can save them. But they do not want these deities to impose any limitations (halal-haram) in this world. Since such people want to live in the world as they wish without minding the lawful and the prohibited, they do not accept any moral discipline. That is why they oppose the Monotheistic (Tawhidi) order brought by the Prophets. Consequently, they have invented deities suitable for their desires. (MAWDUDI, 6/23)

 

(24). ‘Or does man think that he will have whatever he desires?’ That is, does every wish he makes and every dream or ideal he establishes according to his heart come true? Does wishing that idols intercede suddenly fulfill the desires of the souls? Or can one who wants to be a Prophet become a Prophet? No, it cannot be; every desire of man does not come true. For everything is dependent on the will of Allah. (ELMALILI, 7/314)

 

(25). ‘The hereafter and the world belong to Allah.’ Just as man's coming into the first realm of existence is not in his own hands but depends solely on Allah's judgment and will, his end—meaning the hereafter—also occurs within the framework of His judgments and laws. Therefore, for a person to save his hereafter and ultimately reach his goal, he must act not only according to his own desires and feelings, but in accordance with the proofs and judgments that Allah has sent down. This means that pursuing hopes and dreams consisting purely of the desires and wishes of the soul—that is, pure idealism—is not sufficient. It is necessary to walk based on a true foundation. Because in the end, the kingdom and judgment belong not to the human soul, but to Allah. (ELMALILI, 7/314, 315)

 

Just as it is Allah Almighty who creates and governs everything, and gives sustenance and male or female children to people; it is also only Allah Almighty who ensures the occurrence of the Doomsday and the resurrection of the dead, who brings Paradise and Hell into existence, and who will grant permission for intercession. Everything in the world and the hereafter belongs to Allah. (I. KARAGOZ, 7/438)

 

53/26-32 HE KNOWS YOU BEST

 

Translation

26- There are many angels in the heavens whose intercession will avail nothing except after Allah gives permission to whom He wills and is pleased with.

 

27- Indeed, those who do not believe in the hereafter (the polytheists) give the angels female names.

 

28- However, they have no knowledge concerning them. They follow nothing but conjecture. Surely, conjecture avails nothing against the truth (certain knowledge cannot be obtained through conjecture).

 

29- (O My Prophet!) So turn away from those who turn away from Our message (and the Qur'an) and desire nothing but the life of this world.

 

30- That is the extent of their knowledge (attaining the life of this world). (O My Prophet!) Surely, your Lord knows best who has strayed from His path, and He knows best who is guided.

 

31- To Allah belongs whatever is in the heavens and whatever is on the earth, so that He may recompense those who do evil with what they have done and reward those who do good with the best (Paradise).

 

32- (Those who do good are) those who avoid the major sins and immoralities, except for minor lapses. (O My Prophet!) Surely, your Lord is vast in forgiveness. (O people!) He knew you best when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim purity for yourselves; He knows best who has taqwa (is God-fearing).

 

Commentary

 

(26) Nesefi says: "That is, the scope of intercession is quite narrow. Despite the proximity and great number of angels to Allah Almighty, even if they all together became intercessors for someone, this intercession would be of no use. It is only possible after Allah Almighty gives permission for intercession for those whom He is pleased with and deems worthy of it." (S. HAWWA, 14/215)

 

"Those whom Allah wills and is pleased with" are the believers (34/23). Because disbelievers will be cast into Hell because they have no faith. Intercession is for those who will enter Paradise. And only believers will enter Paradise (2/255). Therefore, those to whom permission for intercession will be given are the believers. (21/23, 20/109; I. KARAGOZ, 7/439, 440)

 

According to this verse, all authority regarding the hereafter and the world is in the monopoly of Allah Almighty. Human longing cannot change even a hair of concrete reality. Intercession and mediation can only be accepted accompanied by the pleasure and permission of Allah Almighty. This means the final word belongs to Him. He is the only authority to be turned to in both the hereafter and the world. (S. KUTUB, 9/418, 419)

 

(27) ‘Indeed, those who do not believe in the hereafter give angels female names.’ They call them the daughters of Allah. For this reason, they make idols in the form of girls in a way that suits the desires of their souls. (ELMALILI, 7/316-7)

 

"Those who do not believe in the hereafter" refers to the polytheists. The Meccan polytheists did not believe in resurrection after death, the Day of Judgment, or the existence of Paradise and Hell. (27/67-68, 36/78, 41/6-7, 45/24, 50/3; I. KARAGOZ, 7/440)

 

(28) Ibn Kesir says: "That is, they do not have sound knowledge regarding the truth of what they say. On the contrary, this is a lie, a fabrication, a slander, and a very ugly disbelief." (S. HAWWA, 14/215)

 

"They only follow their conjectures." Here, conjecture means delusion. That is, they think that if angels are imagined and depicted as females, they will be more attractive. "However, conjecture expresses nothing in terms of truth." That is, it does not replace the truth in any way. Because conjecture is a subjective phenomenon (varying according to the individual). Truth, however, is an unchanging (objective) fact. Therefore, conjecture is not sufficient in matters of creed that require certain belief. (ELMALILI, 7/317)

 

That is, their belief that "angels are the daughters of Allah" is not based on any knowledge. Theirs is only conjecture. Acting with this conjecture and delusion, they worship angels, sacrifice animals, and entreat them. (MAWDUDI, 6/25)

 

Hadith: As established in the Sahih, the Messenger of Allah (pbuh) said: "Beware of conjecture, for conjecture is the falsest of speech." (Muslim, Birr 28; S. HAWWA, 14/236)

 

(29) ‘So turn away from those who turn away from Our message (and the Qur'an) and desire nothing but the life of this world.’ That is, no good comes from a person who thinks of nothing but the pleasure and enjoyment of the world. Therefore, do not waste your time by dealing with such people. Instead of dealing with those who are so far from Allah, concern yourself with those who want to listen to the remembrance of Allah. (MAWDUDI, 6/25)

 

The command "turn away from the polytheists" does not mean do not convey the Qur'an to them, but rather endure their harassment and do not mind their associating partners with Allah. (I. KARAGOZ, 7/441)

 

Hadith: Imam Ahmed narrates... The Mother of the Believers, Aisha (ra), said: The Messenger of Allah (pbuh) said: "The world is the home of him who has no home and the property of him who has no property. He who has no intellect spends his time accumulating it." In the prayer narrated from the Prophet, it is said: "O Allah, do not make the world our greatest concern, nor the end point of our knowledge." (From Ibn Kesir, S. HAWWA, 14/236)

 

(30) ‘The point that the polytheists will reach in knowledge is this (attaining the life of this world).’ That is, that is all they know. The ultimate goal of all their knowledge is the pleasure of worldly life. The verse "They know only the outer surface of the life of the world and are heedless of the hereafter" (Rum 30/7) also depicts their state. (ELMALILI, 7/317)

 

"Indeed, your Lord knows best who has strayed from His path, and He knows best who is guided." He is the one who knows best who accepts guidance and keeps to the right path. This sentence is the reason for the command to turn away. The repetition of the word "knows best" expresses the contrast between the two known states. What is meant by knowledge is knowing in a way that arranges and applies the punishment and reward. (ELMALILI, 7/317)

 

Ibn Kesir says: "That is, He is the One who created all creatures and knows the interests of their minds. He is the One who gives guidance to whom He wills and leads astray whom He wills. All of this is due to His power, knowledge, and wisdom. He is the One who is absolutely just, never oppressing, whether in His Sharia or in His decree and destiny." (S. HAWWA, 14/216)

 

(31) ‘To Allah belongs whatever is in the heavens and whatever is on the earth.’ This necessitates the realization of justice. Because the owner (Malik) realizes justice in his property. Since Allah Almighty is the absolute Owner of the heavens and the earth, this requires Him to realize justice. That is why Allah Almighty says: (S. HAWWA, 14/217)

 

The expression "whatever is in the heavens and the earth" includes people, angels, jinn, animals, and all living and non-living beings. It is Allah Almighty who creates, sustains, and governs all beings. (I. KARAGOZ, 7/444)

 

"(Allah) will punish those who do evil with what they have done," He will give similar bad punishments in return for their bad deeds. "And He will reward those who do good with the best," he will reward them with husna, that is, Paradise which is the best reward, or with multiplied rewards which are better than their deeds. (ELMALILI, 7/318)

 

Nesafi says: The reason Allah, the Almighty and Majestic, created the world and arranged the heavens is to give both those who do good and those who do evil among those who are accountable the recompense for what they have done. Because the absolute Owner is capable of giving victory and help to His friends and crushing His enemies. (S. HAWWA, 14/217)

 

While the verse states that those who do evil will receive the punishment for it, the notification that those who do good will be rewarded with something better than what they did shows that it is absolutely unthinkable for Allah Almighty to be unfair or to give more punishment than deserved. It shows that He will treat the wicked with His justice and the good with His bounty, giving the latter more than they deserve. (From Razi, QUR’AN WAY, 5/171)

 

(32) ‘(Those who do good are) those who avoid the major sins and immoralities, except for minor lapses.’ For the acts falling under the word "lemem," translated as "minor lapses," examples such as forbidden kissing, touching, and looking have been given in commentaries. Furthermore, based on the lexical meaning of the word and some narrations, "lemem" has also been explained as: (a) Evils that a person thinks of but does not turn into action, (b) Evils that one started to do but regretted and gave up, (c) Shirk and other sins committed before becoming a Muslim, (d) Sins to the extent that they will not require punishment in the world or the hereafter. (QUR’AN WAY, 5/172)

 

In the Qur'an, major sins are words, actions, and behaviors that are forbidden, whose being haram is declared, for which punishment is stated, which will be punished with Hell, which Allah has cursed or been angry with, and whose perpetrator is described as a fasiq (transgressor)—such as disbelief, hypocrisy, associating partners with Allah, abandoning obligatory duties, committing forbidden acts, and violating the rights of others. The greatest sins are shirk (polytheism), disbelief, and hypocrisy. (I. KARAGOZ, 7/445, 446)

 

Hadith: "Stay away from seven destructive things: associating partners with Allah, practicing sorcery, killing a soul which Allah has forbidden except with a right, consuming the property of an orphan, consuming usury, fleeing from the battlefield, and slandering chaste, innocent believing women (with adultery)." (Buhâri Vesâyâ 23, Müslim Îman 145 from S. HAWWA, 14/218)

 

"Indeed, your Lord is vast in forgiveness." Just as He forgives minor sins when major ones are avoided, He also forgives major ones when repentance is made; if He wills, He can also forgive without repentance. However, He does not forgive shirk unless repentance is made. (ELMALILI, 7/318)

 

The reason Allah forgives minor sins is not because they are not considered sins. The reason they are forgiven is that the mercy of Allah Almighty to His servants is vast. If servants avoid major sins and stay away from indecency, Allah forgives the minor sins of His servants due to His extensive mercy. (MAWDUDI, 6/28)

 

"And He knows you best." That is, He knows your every state and gives His judgment accordingly. "When He produced you from the earth" during the creation of the first human species and its cells on earth, or when human food was created from the earth, "and when you were fetuses in the wombs of your mothers," that is, He always knows what you are like and what you will earn in the future, in short, your existence with all its deficiencies, even when you do not know yourselves. (ELMALILI, 7/318)

 

"So do not claim purity for your souls." That is, do not boast by considering yourselves completely sinless, faultless, and pure. You may have many faults without being aware of them. (ELMALILI, 7/318)

 

The sentence "do not claim purity for yourselves" means do not praise yourselves, do not say that you are pious, good-doers, righteous, and sincere. Do not show yourselves as other than what you are, do not say "I do not commit sins." (I. KARAGOZ, 7/446, 447)

 

Hadith: Imam Ahmed narrates... A man came and praised Hz. Osman to his face. Thereupon, al-Miqdad b. al-Aswad started to throw dust on his face, saying: "The Messenger of Allah (pbuh) commanded us to throw dust on the faces of professional praisers when we meet them." (Müslim Zühd 69, Ebû Dâvud Edeb 9 from S. HAWWA, 14/239)

 

Hadith: One of the companions had given his newborn daughter the name 'Barrah', meaning 'good woman'. Our Prophet (pbuh) said, "Do not claim purity for yourselves; Allah knows very well the good among you," and recommended giving the child the name 'Zaynab'. (Müslim Âdâb 17-19, Ebû Dâvud Edeb 62 from O. CELIK, 4/684)

 

Hadith: Once, a man was mentioned in the presence of our Prophet (pbuh), and a person there praised that man excessively. Thereupon, our Master (pbuh) said: "Woe to you! You have cut your companion's neck," and he repeated this word several times. Then he said: "If one of you must praise his companion, and if he truly believes that he is as he says, let him say 'I think he is so good, so good.' Ultimately, it is Allah who will call him to account, and no one can be definitely cleared before Allah." (Buhâri Edeb 54, Müslim Zühd 65 from O. CELIK, 4/684)

 

"He knows best who is fully protected and pious (muttaqi)." For He is the one who is aware of your every state. The good and the wicked will be selected in the presence of Allah in the hereafter. (ELMALILI, 7/318)

 

53/33-42 MAN HAS NOTHING BUT WHAT HE STRIVES FOR

 

Translation

 

33- (O My Prophet!) Have you seen the one who turned away (from faith),

 

34- And gave a little, then became stingy?

 

35- Does he possess the knowledge of the unseen, so that he sees (the secrets of everything)?

 

36- Or has he not been informed of what is in the pages of Moses,

 

37- And of Abraham, who fulfilled his obligations?

 

38- That no bearer of burdens shall bear the burden of another (for what he did not cause).

 

39- And that man has nothing but what he strives for (except for Allah's grace and gifts).

 

40- And that his striving will be seen.

 

41- Then he will be recompensed for it with the fullest recompense.

 

42- And that to your Lord is the final destination.

 

Commentary

 

(33) Ibn Kesir says: "That is, has such a person, who starts to be stingy for fear that his wealth will be exhausted and puts an end to the good he does, come to possess knowledge of the unseen regarding the fact that what he has in his hand will run out, and has he withdrawn his hand from doing good because he sees this clearly? That is, the situation is not like that at all. The reason why he refrains from giving charity, doing good deeds, and observing the rights of kindness and kinship is stinginess, tight-fistedness, and lack of endurance in this matter." (S. HAWWA, 14/221)

 

"Does he possess the knowledge of the unseen, so that he sees (the secrets of everything)?" What is meant by "the knowledge of the unseen" is the states of the hereafter. "Does he see?" means "Is he seeing and learning the truth of the statement 'I will bear your sin'?" (I. KARAGOZ, 7/448)

 

According to what is narrated from Mujahid and Ibn Zayd, Walid b. Mughira came to the assembly of the Messenger of Allah (pbuh), listened to the Qur'an he recited and his sermon, and approached Islam. Because of this, the Messenger of Allah (pbuh) felt hopeful about him. Then one of the polytheists scolded him, saying, "Are you leaving the religion of your ancestors? Return to your religion, persevere in it; whatever you fear about the hereafter, I will take it upon myself on the condition that you give me such and such amount of wealth." Thereupon, Walid followed him, turned back from his zeal for Islam, gave part of the stipulated wealth, and insisted on keeping the rest. This is what the verse points to. (ELMALILI, 7/320, 321)

 

(36) The fact that the verb in the verse is given with a shadda as "veffâhü" is to give the meaning of abundance or exaggeration to inform that Abraham (as) showed extreme loyalty to the promise he made to Allah. The reason why Abraham's (as) great loyalty is specifically assigned to him here is to show his superior patience in loyalty to the covenant, which does not seem very possible for anyone else. Indeed, with this patience, he resisted the fire of Nimrod (...) and he remained faithful to the covenant with this same patience when he was about to sacrifice his son and when he left his wife and child in a place where no crops grew. (I. H. BURSEVI, 20/267, 268)

 

Mufassir Baydawi also gives priority to Ata b. as-Saib's approach to this attribute in his commentary, associating this attribute of Abraham with the issue of his remaining faithful to his covenant that he would not ask for help from creatures even when he was thrown into the fire. In our opinion, Baydawi's preference is more suitable for the spirit of the verse. Because all matters other than this are among the actions that every prophet must fulfill. But as can be seen, the attribute "loyal" (vefâkâr) is not used for any prophet other than Abraham. If one or all of the other matters were meant for the sense of loyalty, then this attribute would have to be given to every prophet who fulfills his duty. Since this is not the case, it means that Allah characterized Abraham with this attribute because he had a very strong will to fulfill his covenant even if a vital problem was at stake. (M. DEMIRCI, 3/238, 239)

 

(38) The Holy Qur'an, referring here to the pages of Moses, namely the Torah, and the pages of Abraham, informs of these wise principles: First: Everyone is responsible for what they do. A person is only responsible for his own actions. No one can accept to suffer the punishment of another. Because this attitude of his will not ensure the mitigation of the punishment of the actual culprit, nor will it be of any benefit to the actual culprit. (O. CELIK, 4/686)

 

Second: Every person will see the recompense of what he does. No one can be a partner in the deeds done by another. However, if one has participated in the deed done, one can also participate in the reward. No one can receive the reward for a deed they did not do. (O. CELIK, 4/686) That is, just as a person will not be called to account for the sin of another, it is not his true right to receive a reward for something other than his striving. If it happens, it is the gift or grant of another. (ELMALILI, 7/322)

 

Donating the reward to someone else: It is when a person does a good deed and prays to Allah to give the reward of the deed he has done to someone else. Imam Malik and Imam Shafi'i say, "The reward cannot be given to another only in bodily acts of worship (e.g., prayer, reading the Qur'an, etc.). In financial acts of worship (e.g., charity, etc.) and financial-bodily acts of worship (e.g., Hajj), the reward can be given to another. Indeed, it is understood from authentic hadiths that it is permissible to transfer the rewards of charity and Hajj performed by proxy to another. While accepting that this kind of isalu's-sevab / donation of reward is possible, the Hanafis are of the opinion that a person can donate the reward of any of his deeds (e.g., prayer, hajj, umrah, charity, etc.) to another." (MAWDUDI, 6/30)

 

Recitation of the Qur'an for the deceased / Reaching the reward of Qur'an recitation to the deceased: Scholars have differed on the issue of gifting the reward of prayer, fasting, recitation of the Qur'an, and charity to the deceased for proximity to Allah. Abu Hanifa and Imam Ahmad stated that this donation made to the deceased will reach him and the deceased will benefit from it by the grace and generosity of Allah. (I. H. BURSEVI, 20/276, 277)

 

Hadith: "When a person dies, all his deeds come to an end. However, these three things are exceptions: Ongoing charity (sadaka-i cariye), knowledge from which benefit is derived, and a righteous child who prays for him." (From Muslim, Wasiyyat 14; O. CELIK, 4/687)

 

Hadith: Sa'd b. Ubada (ra) asked whether it would be of any benefit to his mother if he gave charity on her behalf, as she had passed away while he was not with her. When the Messenger of Allah (pbuh) said "Yes," he donated the fruit orchard he owned as charity on behalf of his mother. (From Bukhari, Wasaya 15; O. CELIK, 4/687)

 

(40) Third: Accountability: Every work done with voluntary choice in worldly life will be placed before the person on the Day of Judgment, his good and evil deeds will be seen, and a completely fair trial will be held on this matter. (QUR’AN WAY, 5/175)

 

"And that his striving will soon be seen," it will be seen in his record on the Day of Resurrection and placed on his scale. That is, his striving is not in vain, but he should not try to see its fruit in advance and immediately. For it will be seen in the future. (ELMALILI, 7/323)

 

(41) Fourth: Recompense: At the end of the mentioned trial, everyone will be given the full recompense for what they have done. (QUR’AN WAY, 5/175)

 

(42) Fifth: Final judgment: Although it is certain that no one will be subjected to the slightest injustice while the recompense of what has been done is given, the matter of divine grace and forgiveness depends on the absolute will of Allah. What falls to the believer in this matter is to be hopeful, but not to show laxity by relying on this. (QUR’AN WAY, 5/175)

 

"And that to your Lord is the final destination," in the end, one will go to your Lord. All creatures return and reach Him, they are brought into His presence. At that time, that full punishment/recompense becomes haqqa’l yaqin / the truth that is not doubted. He is the First, and He is the Last. (ELMALILI, 7/323)

 

53/43-56 IT IS HE WHO MAKES ONE LAUGH AND WEEP

 

Translation

 

43- And that it is He who makes (one) laugh and weep.

 

44- And that it is He who causes death and gives life.

 

45-46- And that He created the pairs, male and female, from a sperm-drop when it is emitted.

 

47- And that the subsequent creation (resurrection) is incumbent upon Him.

 

48- And that it is He who enriches and gives satisfaction (contentment).

 

49- And that it is He who is the Lord of Sirius (the star worshipped in Jahiyliyah).

 

50-51- And that He destroyed the first 'Ad, and Thamud, leaving no trace (of them).

 

52- And the people of Noah before them; indeed, they were more unjust and more rebellious.

 

53-54- And the overturned cities (of the people of Lot), He cast them down. So there covered them that which covered (the rain of stones).

 

55- (O disbeliever!) Then which of the favors of your Lord do you doubt?

 

56- This (Muhammad) is a warner like the warners of old.

 

Commentary

 

(43) (44) ‘And that it is He who makes (one) laugh and weep.’ Two opposite states of the stages of life, one a sign of joy and the other of pain; one representing the record of rewards and the other of punishment; one expressing Paradise and the other Hell; one is a reflection of His Beauty (Jamal) and the other a reflection of His attribute of Majesty (Jalal). (ELMALILI, 7/323)

 

"And that it is He who causes death and gives life." "And that He created the pairs, male and female, from a sperm-drop when it is emitted." "And that the subsequent creation is incumbent upon Him." Ibn Kesir says: "That is, just as He created for the first time, He is Capable of repeating it. This is the second creation on the Day of Resurrection, that is, the resurrection after death." (S. HAWWA, 14/223)

 

(45) (46) ‘It is He who created the male and the female in pairs.’ Let us think. A drop of sperm spurting out. A drop of one of the many secretions of the human body, like sweat, tears, or mucus. What happens to this drop of secretion at the end of a period designed and determined by Allah Almighty? It becomes a human being. After a while, male and female sexes emerge from this human. How? How does this striking event, which could not even be imagined if it had not actually occurred, take place? Where is this "human," who has an extremely complex structure, hidden in a single drop of sperm, or rather in a single cell of this drop consisting of millions of cells? How is the living being called human hidden in this single cell with its flesh, bones, skin, veins, hair, nails, body lines, fingerprints, facial lines, temperaments, characteristic features, and talents? How does this microscopic cell, swimming in a drop of sperm with millions of its kind, harbor so many details within its structure? Especially, where are the male and female characteristics that will appear in the later "fetus" stage hidden in this cell? (..) So who is it that endowed the cell with this talent? Who instilled in this cell the desire to continue its lineage and to produce a new offspring of its race? Who gave this tiny, weak living seed the power to produce a new offspring? Who drew the right path for it to follow so that it could realize its hidden purpose? Who placed the characteristic qualities of the lineage it would sustain into the structure of this little cell? (S. KUTUB, 9/431)

 

(47) ‘And indeed, the other creation is also His responsibility.’ He has made the creation of the hereafter after death necessary for Himself. He will do it and give the punishment and reward for good and evil deeds. In that case, there is no meaning in denying Him. All these double creations are evidence that this world has a hereafter. (ELMALILI, 7/323)

 

"He is also the one who will resurrect again." Resurrection is a phenomenon of the "unseen" (ghayb) that is closed to human knowledge. However, the "first creation" phenomenon is a preview of this second phenomenon; it is evidence showing that it can happen. As for the reason; Allah Almighty, who created human pairs, male and female, from a drop of sperm spurting from the body, is undoubtedly capable of bringing bone fragments back to life as living humans. Because bone fragments are not less significant things than a spurting drop of sperm. They are also clues regarding the justification for the resurrection event. As for the reason; the hidden will that helps a tiny living cell throughout its long and arduous journey must have a long-term goal that transcends the earthly journey. Because nothing is fully realized within the boundaries of the earth. Here, neither can the good receive the complete rewards for their goodness, nor can the wicked be fully subjected to the punishments deserved by the evils they have done. Because the superior will we mentioned has planned the resurrection of people so that everything can find its place fully. This means that the "first creation" phenomenon provides evidence for the "resurrection" phenomenon from two branches. (S. KUTUB, 9/432)

 

(48) (49) ‘Undoubtedly, it is He who enriches and gives property and makes one content.’ Allah Almighty bestows wealth in various fields to His servants whom He wills in the world. These fields are many in number. It can be wealth of property, health sufficiency, wealth of children, wealth of thought, or the wealth of devotion to Allah Almighty, which is the most unique treasure. Furthermore, He bestows the wealth of the hereafter to His servants whom He wills in the hereafter. In addition to these, He satisfies the eyes of His servants whom He wills, both in terms of worldly blessings and the happiness of the hereafter, and brings them to satisfaction. (S. KUTUB, 9/432)

 

Accumulating property and money and becoming rich depends on human striving and the will of Allah. Because wealth is related not only to human work but also to Allah's will and grace. Allah Almighty gives sustenance without measure to whom He wills (2/212). Allah's giving abundant sustenance to this person does not mean that he is valuable in the sight of Allah, just as giving little sustenance does not mean that he is someone not loved in the sight of Allah. If wealth is not used in accordance with Allah's pleasure, it does not express a value in the sight of Allah. Furthermore, there are many reasons and wisdoms for Allah giving little sustenance to some and much to others. This matter is stated as follows in the 32nd verse of Surah Az-Zukhruf: "It is We who have apportioned 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 take one another in service." (I. KARAGOZ, 7/455, 456)

 

"Undoubtedly, He is also the Lord of Sirius (the star)." As for the special declaration that Allah Teala, who is the Lord of everything, is the Lord of the star Sirius: This star is the brightest star seen in the sky. It is 23 times brighter than the sun and its light reaches the earth only in eight years. The polytheists believed that stars were effective in human life and worshipped the star Sirius. The verse invites one to worship not this star, no matter how bright it is, but Allah who created it and made it shine. (O. CELIK, 4/689)

 

(50) (51) ‘Undoubtedly, He also destroyed 'Ad.’ That is, the old 'Ad people, who are the people of Hud destroyed after the people of Noah. Calling it the first in this sense is in comparison to the later peoples and means the senior 'Ad that has been coming from of old. Some have said that Ad-i Ula means the first 'Ad and corresponds to Ad-i Uhra / the other 'Ad, and this is what is correct. There is disagreement about Ad-i Uhra. According to Zamakhshari, Ad-i Ula is the people of Hud, and Ad-i Uhra is Iram. (ELMALILI, 7/324, 325)

 

"He also destroyed Thamud and left none." That is, He left none of those who did not believe from either the 'Ad or Thamud peoples; He did not leave the punishment of their sins to them. (ELMALILI, 7/325)

 

(52) ‘He had destroyed the people of Noah before. For they were more unjust and more rebellious.’ The people of Noah were more unjust than others. They were giving too much trouble to Noah (as). Or in another sense, 'Ad, Thamud, and the people of Noah before them—all those destroyed peoples—were more unjust and more rebellious than the Quraysh. (ELMALILI, 7/325)

 

(53) (54) ‘It is He who lifted up and cast down the overturned (towns of the people of Lot).’ He lifted them into the air and cast them into the abyss, that is, under the ground. "Mu'tefike" is explained as the cities of the people of Lot that were turned upside down, such as Sodom and others, and "munkalibe" also means the top of it came to the bottom. The verse "We turned them upside down" (Hud 11/82) is also in this sense. Abu Hayyan says: "It has been said that there is a possibility that every country whose houses and places are overturned with any change is intended." (ELMALILI, 7/325)

 

"It covered them as it covered." Nesafi says: "He made them wear what covered them. With these expressions, it is described how great and terrifying the punishment He rained upon them was, consisting of a rain of hot rock pieces." (S. HAWWA, 14/224)

 

(55) ‘(O disbeliever!) Then which of the favors of your Lord do you doubt?’ Ibn Kesir says: "That is, O human, about which of Allah's favors upon you are you in doubt and hesitation? This is Qatada's explanation, and Ibn Jarir also preferred this." As can be clearly understood from the verse, the address is to the human. (S. HAWWA, 14/224)

 

(56) ‘This (Muhammad) is a warner like the warners of old.’ That is, Muhammad (pbuh), who brought this Qur'an, is a prophet from among the previous prophets like Moses and Abraham. The news he gives will definitely come true. (ELMALILI, 7/326)

 

The word Nazir means one who warns in the dictionary, one who informs someone of something they will be sad about; in religious language, it means one who warns those who deny and rebel with Allah's wrath, with disasters and misfortunes in the world, and with the torment of hell in the hereafter. Being a warner is a common characteristic of all prophets. (2/213; I. KARAGOZ, 7/458)

 

53/57-62 THE APPROACHING DAY HAS DRAWN NEAR

 

Translation

 

57- The approaching (Day of Resurrection) has drawn near.

 

58- None but Allah can disclose its (time).

 

59-61- (O disbelievers!) Do you then wonder at this Qur’an?

 

60- And you laugh (in heedlessness and various amusements) and do not weep (over your sinful state).

 

61- While you are passing your time in heedlessness (far from the Qur’an).

 

62- So prostrate yourselves to Allah (in faith) and worship (Him)!

 

Commentary

 

(57) ‘The approaching (Day of Resurrection) has drawn near.’ That is, do not think, "What is the hurry, there is plenty of time to think anyway." In fact, none of you knows how much time you have, or when death or the Resurrection may come to you. Therefore, do not be deceived by the assumption that the time is early. You cannot know whether you will be able to breathe again after the breath you are taking now. (MAWDUDI, 6/37)

 

Hadith: Our Prophet (pbuh) pointed by joining his index finger and middle finger and said: "I have been sent when the coming of the Resurrection is as close as the difference between these two." (Bukhari, Rikak 39). With these words, he informed that the Resurrection has approached with his being sent as a prophet. (I. KARAGOZ, 7/459)

 

(58) ‘None but Allah can disclose its (time).’ That is, there is no power or might other than Allah that can open or remove its agonies and pains. Or there is no one other than Allah who can discover and know when and how it will be. (ELMALILI, 7/326)

 

(59) (60) (61) ‘Do you then wonder at this Qur’an?’ And you reject its being true. This is an expression that rejects the polytheists' not paying attention to the Holy Qur'an by turning away from it and busying themselves with other things, even though they have listened to it. (S. HAWWA, 14/225)

 

"And you laugh and do not weep." This sentence is an expression of mockery stating that they are very far from the truth of the Holy Qur'an. Raghib suggests that the expression of laughing here carries a purpose of mockery for them. "And you do not weep." That is, you do not weep in sorrow over the information you missed regarding the truths of the Qur'an and over the disasters that befell past nations surrounding you as well. According to the narration, after the revelation of this verse, the Messenger of Allah (pbuh) was never seen laughing again (except for a smile until he died). (I. H. BURSEVI, 20/304-5; O. CELIK, 4/690)

 

Hadith: "A person who weeps out of fear of Allah will not enter Hell." (From Bayhaqi, Shu'abu'l-Iman 1/489; O. CELIK, 4/690)

 

"While you are passing your time in heedlessness (far from the Qur'an)." That is, you are singing songs or being in a state of heedlessness, or idling and turning away. (S. HAWWA, 14/226)

 

(62) ‘So prostrate yourselves to Allah (in faith) and worship (Him)!’ Since this is the case, immediately prostrate to Allah who revealed the Qur'an and be in servitude to Him. Do not worship idols and stars, which are lifeless things that have no benefit or harm, and do not also get up and serve any king or human! (I. H. BURSEVI, 20/306)

 

As soon as the Prophet (pbuh) heard this verse from Gabriel (as), he immediately fell into prostration, and the Muslims also fell into prostration. Even the polytheists, who were caught by the attraction of the powerful secrets within this surah while listening to it, fell into prostration. Later, they said for the Prophet (pbuh), "He prostrated because the names of our idols were mentioned, so we did too." However, the Messenger of Allah did not glorify or worship idols even for a blink of an eye. This is the essence of the Gharaniq event. This event has been distorted by orientalists. (H. T. FEYIZLI, 1/527)

 

According to Imam Abu Hanifa, Shafi'i, and Imam Ahmad, this prostration is in the sense of the prostration of recitation (tilawat). The basis for these Imams is the statement of Omar b. Khattab (ra). For according to this statement, the Messenger of Allah (pbuh) prostrated immediately when he read (and finished) Surah an-Najm. That is, when he finished reading this surah to the Quraysh, he prostrated, and with him, all the believers, polytheists, humans, and jinn there also fell into prostration. (I. H. BURSEVI, 20/307; The last part is narrated from Ibn Abbas, Bukhari; S. HAWWA, 14/244)

 

(Surah an-Najm is completed with the permission of Allah. January 30, 2018, 13 Jumada al-Awwal 1439)