CHAPTER 13: AR-RA'D (THE THUNDER)

Introduction

Whether this Surah is Makki or Madani is disputed. Looking at the content of the Surah, the view of those who say it was revealed in the Meccan period gains more weight. It consists of 43 verses. Ra’d means "thunder." In the 13th verse, it is explained that the thunder (ar-Ra’d) glorifies Allah, and this word has become the name of this Surah. (H. T. FEYIZLI, 1/248)

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

THAT ALLAH WHO (13/1-4)

 Translation

1- Alif, Lam, Mim, Ra. These are the verses of the Book. That which has been revealed to you from your Lord is the truth (reality). But most of the people do not believe (in the Qur’an).

2- It is Allah who raised the heavens without pillars that you can see (or as you see them), then established Himself above the Throne, and subjected the sun and the moon—each running (its course) for a specified term. He conducts the affairs. He explains the signs in detail so that you may believe with certainty in the meeting with your Lord. [cf. 7/54; 36/38]

3- And it is He who spread the earth and placed therein firm mountains and rivers. And from all the fruits, He created therein two mates (male and female); He causes the night to cover the day. Indeed, in that are surely signs (proofs and lessons) for a people who give thought.

4- And within the earth are neighboring plots, and gardens of grapevines, and crops, and palm trees, growing in clusters from a single stem or from separate stems, (all of which are) watered with one water. But We make some of them excel others in fruit (in terms of taste, color, shape, and price). Indeed, in that are surely signs (showing Allah's existence, unity, and power) for a people who use their reason.

Commentary

(1) ‘The verses revealed to you from your Lord are the truth.’ The Qur'an is the truth both because it is the word of Allah and in terms of the rulings and information it provides; every command, every prohibition, and every principle of it is correct and leads people to what is right. (17/9; I. KARAGOZ 3/590)

(2) ‘Raising the heavens without pillars that you can see.’ Here, there is an indication of the invisible force of attraction and repulsion between celestial bodies. The verse "He raised the heaven and set up the balance" (ar-Rahman 55/7, 8) also supports this. (H. DONDUREN, 1/415)

He connected these massive bodies to a system moving in the vacuum of space, kept them away from each other to ensure they do not collide, and placed centrifugal force and gravitational pull. Thus, by providing a balance, He prevented them from moving infinitely away from each other or falling upon one another. Indeed, in the 65th verse of Surah al-Hajj (22/65), Allah Almighty pointed to the divine order between these bodies by saying, "And He withholds the heaven from falling on the earth except by His permission." (QUR’AN WAY, 3/271)

When people begin to think about the heavens even a little, they undoubtedly see how terrifyingly magnificent they are. At the same time, the heavens do not lean on anything and were raised "without pillars." They are clearly out there; you "see" them with your eyes. (..) This is also an inner awakening that causes a shiver within a person who stands and contemplates before this terrifyingly grand scene, realizing that the heavens could not be raised by anyone other than Allah, even with pillars, let alone without them. (..) Then, the attention of those who do not notice the heavens—which surround them, are higher than them, and are raised without pillars—is drawn to the splendor, durability, and strength of these structures. Beyond this, it speaks of the real power, real greatness, and a durability and strength that human imagination cannot reach. (S. KUTUB, 6/337, 338)

As is known, "centrifugal force" and "gravitational pull," which form the basis of astronomy and physics, were discovered by Isaac Newton (1642–1727). However, as seen in these verses, Almighty Allah pointed to this law, which ensures the balance and harmony of the universe, in His divine word centuries before the discovery of the law in question. Unfortunately, until Newton emerged and solved the nature of this mystery in Allah's book, the meanings and secrets of the relevant verses were not sufficiently understood. Of course, these interpretations made today are not final interpretations. Because the Qur'an is a miraculous book. The rings of meaning within it are like they are woven on top of each other. Therefore, the point reached today represents only one of the mentioned rings of meaning. Perhaps other rings of interpretation will follow one after another behind this. (M. DEMİRCI, 2/57)

‘Then He established Himself above the Throne.’ He was established upon the Throne. After creating, He became sovereign over all of them, took them under His authority, and began to execute His decree over them. (ELMALILI, 5/118)

‘Then He established (istawa) Himself over the Throne.’ The word "then: thumma" here is to explain the superiority and difference between the two creations. Because the Throne is superior to the heavens. Otherwise, the word "then" in the verse is not intended to express a sequence in terms of time. Because the Throne was created before the heavens. (I. H. BURSEVI, 9/371)

‘Each of them runs for a specified term.’ It runs for a period that is known in the sight of Allah. Not a single one of the celestial bodies remains idle even for a second from its duty and the movement required by the divine command. All of them swim in their own orbits within a specific program and order and move without colliding with each other. When that appointed time (ajal) comes, that movement will stop. (ELMALILI, 5/119)

The Sun, the Moon, and other celestial bodies are not stationary but are in motion. The Moon revolves around the Earth, and the Sun, as a system along with its satellites, runs along its own orbit toward a specific time. "The sun runs on to a term appointed for it. That is the decree of the All-Mighty, the All-Knowing." (36/38, cf. 81/1-2, 75/8, I. KARAGOZ 3/593)

‘It is Allah who conducts the affairs.’ He manages the affairs of His sovereignty and Lordship (Rububiyyah). (S. HAWWA, 7/288, from Nasafi) What is meant by "al-Amr / The Affair" are all the affairs of the universe from the Throne to the Earth. It is Almighty Allah who manages and directs all the affairs of the universe, taking their results into account, in accordance with the glory and benefit of everything. (I. KARAGOZ 3/593)

(3) ‘It is He who spread the earth...’ As stated in the verse "The heavens and the earth were joined together, and We clove them asunder" (21/30), it is Almighty Allah's separating the earth from the heavens, extending the earth lengthwise and widthwise, giving it volume and surface and expanding it, and the earth taking its current form; making it suitable for traveling, sheltering, and practicing agriculture, and creating it with the features necessary for humans and other living beings to sustain their lives. (I. KARAGOZ 3/595)

Books written in the fields of Geography and Geology explain that if it weren't for mountains, the earth's crust would be subjected to very large-scale cracking, earthquakes, and fluctuations, and as a result, the existence of life would be impossible. (S. HAWWA, 7/294)

‘And from all the fruits, He created therein two mates (male and female).’ Here, as a miracle of the Qur'an, it was reported 14 centuries before its discovery by positive science that all fruits and flowers are created as male and female and are being fertilized within their own species. (H. DONDUREN, 1/415)

Zawjayn: Generally, male and female flowers that pair up in every fruit are meant. Isnayn: In some plants, the male is on a separate tree and the female is on a separate tree. The fig is an example of this. In some, both the male and female are found in the same flower and perform fertilization within its own structure. Most flowers are like this. Blowing winds also act as intermediaries in ensuring this mating. (al-Hijr 15/22; ELMALILI, 5/124, O. CELIK, 2/664)

(4) ‘All of these (regions of the earth, gardens, grapevines, dates) are watered with one water. But We make some of them excel others in fruit (in terms of taste).’ Among those fruits, there are those that are black and white, large and small, bitter, sweet, and sour, high quality and low quality. This is also among the proofs of the existence and power of a wise Creator. (I. H. BURSEVI, 9/383)

THE REAL THING TO BE AMAZED AT (13/5-7)

 Translation

5- (O My Prophet!) If you are amazed (at the disbelievers' denial of you), then the real thing to be amazed at is their saying: "When we have become dust, will we really be created anew?" Those are the ones who have disbelieved in their Lord. Those are the ones who will have shackles around their necks (on the Day of Resurrection). They are the companions of the Fire. They will abide therein eternally. [cf. 46/33]

6- (O My Prophet! The pagans) ask you to hasten the evil (misfortune and punishment in this world) before the good (blessing and happiness). Yet, surely there have passed before them (many) 'exemplary punishments.' Indeed, your Lord is full of forgiveness for people despite their wrongdoings. Nevertheless, (remember that) your Lord’s punishment is very severe.

7- Those who disbelieve say: "If only a sign (miracle) had been sent down to him from his Lord!" (O My Messenger! Know that) you are only a warner, and for every people there is a guide (one who invites to the truth).

Commentary

(5) ‘If you are to be amazed, then it is their saying "When we are dust, shall we indeed then be raised in a new creation?" that is truly amazing.’ That is to say, one should truly be astonished by these words of theirs. Because for Allah, who is capable of creating the previously mentioned things from nothing, creating them again is even easier. Therefore, their denial of this situation is a wonder-inducing thing. How could one not be amazed, for they have witnessed things more astonishing than the verses of Allah, the manifestations of His attributes, and the things they dismiss as lies? Thus, the Holy Qur'an declares to us that for those who recognize Allah and His signs, resurrection after death is a manifest reality. (S. HAVVÂ, 7/291)

‘Those are the ones who have disbelieved in their Lord.’ That is, to deny the Hereafter is to disbelieve in Allah. Because it is the result of denying Allah's power, knowledge, Lordship, and the truth of His revelation. These people say such things because they assume Almighty Allah—who gave them life and will in this world—is nothing more than a nature that does not know what it is doing or does what it does by necessity, thereby engaging in denial and ingratitude against His Lordship. (ELMALILI, 5/127)

‘And they, those disbelievers, are such wretched ones that shackles are around their necks.’ There are iron collars and shackles around their necks. It is possible that both the literal and metaphorical meanings are intended by this. According to the literal meaning, they will be driven to Hell on the Day of Resurrection with iron shackles placed around their necks (see Ghafir 40/71-72). According to the metaphorical meaning, their disbelief and false beliefs have become a shackle around their necks; their arrogance and stubbornness have passed around their necks like an iron collar, leaving no possibility for them to look at the divine signs and marks around them and see the truth (see Ya-Sin 36/8). (O. CELIK, 2/666)

(6) ‘(The pagans) ask you to hasten the evil before the good.’ This points to the words of the Meccan pagans: "If this Qur'an is truly from Allah, O Allah, rain down stones upon us from the sky or bring us another punishment." (H. DONDUREN, 1/415)

Allah the Almighty has informed that He would not punish them as long as the Prophet was among them or as long as they repented and asked for forgiveness from Allah (Anfal 8/32-33). However, previous nations also attempted to mock their prophets by saying such words; eventually, the disaster they did not believe in befell them, and they were erased from the stage of history. (QUR’AN WAY, 3/274)

‘Indeed, your Lord is full of forgiveness for people despite their wrongdoings.’ That is, while they are wronging themselves through oppression/sin, Allah does not call them to account immediately but covers their sins and grants them the opportunity and time to repent. He always holds His mercy above His wrath (35/45). (ELMALILI, 5/127)

‘(Nevertheless) your Lord’s punishment is very severe.’ This verse is the one that gives people the most hope. Because Almighty Allah has mentioned forgiveness alongside wrongdoing without even mentioning repentance. (S. HAVVÂ, 7/295)

The scholars of verification (muhaqqiqun) have stated that the basis of the rules of "khawf and raja" (fear and hope) is found in this verse. (I. H. BURSEVI, 9/392)

Hadith: If it were not for Allah's forgiveness and pardon, no one could live comfortably; and if it were not for His threat and punishment, everyone would lie down without doing anything. (From Ibn Abi Hatim, S. HAWWA, 7/295)

(7) ‘You are only a warner.’ Munzir (warner): This has been used as an attribute of the prophets, especially Prophet Muhammad, in many verses. (..) Being a warner and a bringer of glad tidings is a characteristic of all prophets (38/65, 50/2, 79/45). Therefore, the actual duty of Prophet Muhammad is to warn people, to caution them against error, injustice, and deviance, and to convey and explain the divine messages (16/44). (I. KARAGOZ 3/602)

The deniers were demanding a miracle from Prophet Muhammad (s.a.) to prove he was a prophet. This attitude of theirs has also been expressed in other verses (17/90-93, 25/7-8). However, the primary duty of the prophet is not to show miracles, but to warn people and protect them from error, injustice, and perversion. Almighty Allah has sent a prophet to every community as a warner (Fatir, 35/24). (QUR’AN WAY, 3/274)

ALLAH KNOWS EVERYTHING (13/8-10)

 Translation

8- Allah knows what every female carries and what the wombs decrease or increase. And everything with Him is by due measure. [cf. 21/34; 23/13-14; 39/6]

9- [He is] Knower of the unseen and the witnessed. He is the All-Great, the Most High.

10- It is the same (in terms of His knowledge) whether any of you conceals his speech or declares it, and whether he is hidden by night or goes forth freely by day.

Commentary

(8) ‘Allah knows what every female carries and what the wombs decrease or increase. With Him, everything is by a measure.’ Allah knows step by step every development of the child settled in the mother's womb. He sees closely whatever is decreasing or increasing in its organs, capabilities, strength, and power. (MAWDUDI, 2/481)

What is meant by ‘what the wombs decrease or increase’ is the deficiency, excess, number, and duration of stay of the fetus in the womb. Therefore, He knows what the wombs decrease, what they produce, and what they increase. How do the wombs function when they become pregnant, which substances do they produce, which toxins do they expel, which ones do they secrete to contribute to the development of the fetus, what is it that they decrease, what is it that they increase, and what is it that they nourish and grow? Will the child be born early, late, or exactly on time? Will it be one, twins, or more? Will it be healthy or disabled? (..) He knows it all. (I. KARAGOZ 3/603, 604)

‘..Everything with Allah is by a measure.’ It is by a measure. From beginning to end, it is by a decree within certain limits. Everything is measured and proportioned in its essence and in itself. Everything has its bounds and boundaries; it has its own place among beings and living things. It has a certain limit in the stages of creation that it cannot surpass, a lifespan, and a unique situation. And consecutively, the entire chain of causes rests entirely upon Allah: there is nothing that is not framed by His knowledge. (ELMALILI, 5/129)

(..) Allah creates everything according to a divine plan (see Ra’d 13/8; Hijr 15/21; Ahzab 33/38; Qamar 54/49). But He also takes certain measures, criteria, and amounts as a basis in the formation of beings by setting phases for the moon so that years can be calculated (Yunus 10/5), by designing the night as a time of rest and the sun and moon as measures of time (An’am 6/96), and by determining the creation of people, their provisions, the time period they will live, and their times of death (Furqan 25/2; Fussilet 41/10, 12; Muzzammil 73/20; Waqi’a 56/60). That is, in every creation and every event that occurs, there is a certain plan, a certain order, and a certain measure involved. (M. DEMİRCI, 2/62)

(9) ‘He knows the hidden (unseen) as well as the things that are open and manifest.’ Allah knows the things that cannot be perceived by the senses, and He knows what is present. Or He knows that which does not exist, and He knows that which exists. (ELMALILI, 5/129)

 THUNDER ALSO GLORIFIES HIM (13/11-13)

 Translation

11- For him (mankind) are successive (angels) before and behind him who guard him by the command of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves (their inner worlds and good morals). And when Allah wills for a people ill (punishment for turning away from His commands), there is no repelling it. And there is not for them besides Him any patron or helper.

12- It is He who shows you the lightning as a fear and as a hope (for rain), and brings up the heavy clouds (laden with rain).

13- And the thunder exalts [Allah] with praise of Him, and the angels [as well] from fear of Him. While the disbelievers dispute about Allah, He sends the thunderbolts and strikes therewith whom He wills. And He is severe in assault (the return blow). [cf. 17/44]

Commentary

(11) ‘For him are successive followers (angels) before and behind him who guard him by the command of Allah.’ There are guardian and recording angels before and behind every human being. Just as they protect the person, they also record their deeds. Accordingly, although Almighty Allah sees and knows everything, He has also assigned certain angels who constantly follow the person and do not leave them. Furthermore, the blessings given to a nation are not taken back as long as their value is recognized and gratitude is expressed for them. (H. DONDUREN, 1/415)

‘Indeed, Allah will not change the condition of a people until they change themselves.’ As seen in the noble verse, Almighty Allah has left the will of the individual and society free in choosing good, beautiful morals—that is, a life suitable for Islam—or the opposite, and has decreed the recompense accordingly. At the same time, since the leaders of a society are a reflection of themselves, one must keep in mind the blessed words of the Prophet: "As you are, so shall you be governed." Therefore, the members of society must first be developed in terms of good morals. (H. T. FEYIZLI, 1/249)

Almighty Allah does not take back the blessings and beautiful qualities He has given without a reason, a fault, or a divine wisdom. If people experience a change that is not suitable for Islam, become alienated from their beliefs, show ingratitude for the blessings Allah has given, abandon their religious and moral duties, become spoiled and transgress, and use their opportunities in areas of sin and oppression, then Allah takes the blessings and beautiful qualities away from them. (I. KARAGOZ 3/606)

He has appointed angels who serve in front, behind, on the right, and on the left of every human being, protecting them from some evils and recording their deeds. The Prophet also informed that different angels follow people by night and by day (Bukhari). According to commentators, the angel on the person's right writes their good deeds, while the angel on the left writes their bad deeds. The angels in front and behind are responsible for protecting them. (QUR’AN WAY, 3/277)

Hadith: ‘There are angels who watch over you by night and by day. They meet at the morning prayer and the afternoon prayer. Those who stayed among you during the night ascend to the presence of Allah. Although Allah knows the condition of His servants very well, He asks the angels: "In what state did you leave My servants?" The angels reply: "When we went to them, they were praying, and when we left them, they were also praying; we always saw them praying."’ (Bukhari, Mawaqit 16; from Muslim, Masajid 210, O. CELIK, 2/670)

Clouds, lightning, thunderbolts, rain, and snow do not occur by themselves, but according to a law established by Almighty Allah and His will. The seas, lakes, and rivers on earth, their evaporation, turning into clouds, solar heat, the cooling of the air, and the water droplets formed in the clouds descending to the earth as rain—this cycle and order is entirely the work of Almighty Allah's existence, power, and system, and a blessing to His creatures. Water and rain are magnificent blessings for humans, animals, and plants, just like the heat and light of the Sun. Without water, there is no life. (I. KARAGOZ 3/608)

(13) ‘The thunder exalts Him with praise. And the angels [exalt Him] due to His majesty.’ When it thundered, the Prophet would pray as follows: ‘Subhana man yusabbihu’r-ra’du bi hamdihi: I exalt Allah, whom the thunder praises and glorifies.’ (Muwatta). According to a narration from Anas (r), the Messenger of Allah sent a companion to invite one of the prominent figures of the Jahiliyya; this person mocked by asking questions like: ‘Is your Lord made of iron, copper, or silver?’ When this mockery was repeated at every visit, a thunderbolt descending from the sky struck and burned this person. (H. DONDUREN, 1/416)

In our opinion, the glorification of the thunder expressed in this verse should be understood within the framework of the glorification of Allah by all beings in the universe. For according to the Qur'an, all beings glorify Almighty Allah with praise in some way. While the Holy Qur'an states that everything in the heavens and the earth prostrates to Allah (ar-Rahman 55/5; Hajj 22/44) and that some beings—in a way humans cannot understand—glorify Allah with praise (al-Isra 17/44); it also declares that all beings such as stars, mountains, trees, animals (Hajj 22/18), birds flying in ranks in the sky (an-Nur 24/41), and even water (al-Anfal 8/11) are worshipping Him. In this context, let us express that: ‘The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [Allah] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.’ (al-Isra 17/44). This verse shows that all beings in the universe glorify Allah. (M. DEMİRCI, 2/67, 68)

Hadith: When the thunder increased, the Messenger of Allah would say: ‘Allahumma la taqtulna bi ghadabika wa tuhlikna bi adhabika wa afina qabla dhalika’: O Allah, do not kill us with Your wrath, do not destroy us with Your punishment. Grant us well-being before that. (From Bukhari, Muslim, Abu Dawud, ELMALILI, 5/131)

TRUE PRAYER IS MADE ONLY TO HIM (13/14-15)

Translation

14- To Him [alone] is the true prayer. And those they invoke / worship besides Him (idols and the like) do not respond to them with anything. [Their state] is like that of one who stretches out his hands toward water [from afar] so that it might reach his mouth, but it will never reach it. And the prayer of the disbelievers is only in vain.

15- And to Allah prostrates whoever is within the heavens and the earth, willingly or by compulsion, and their shadows [as well] in the mornings and the afternoons. [cf. 16/48]

Commentary

(14) ‘True prayer is made only to Him. Those they pray to besides Him do not respond to their requests with anything.’ Generally, idols made of stone or wood cannot respond to any prayer. Since the relative pronoun ‘walladhina’ used in the verse is mostly used for rational beings, restricting the meaning only to idols would be contrary to both the literal appearance and the context. Therefore, it is the case here that deified leaders and individuals besides Allah also cannot respond to any prayer. (ELMALILI, 5/133)

Despite this, the pagans/idolaters take refuge in certain idols or beings they have idolized; they express their joys, sorrows, wishes, and complaints to them, call people to unite around them, and perform various rituals to show their devotion to them. (H. T. FEYIZLI, 1/250)

Worshipping and praying to a being other than Allah, such as idols and the like, is shirk (polytheism) and causes divine punishment: "So do not invoke with Allah another deity, lest you be among the punished." (26/213) (..) Those who pray to beings other than Allah that can neither harm nor benefit them, and those who ask for help and seek aid from idols, shrines, and the dead are condemned in the following verse: "The polytheist invokes instead of Allah that which neither harms him nor benefits him. That is the far-reaching straying." (22/12, I. KARAGOZ 3/612)

(15) (Verse of Prostration) ‘To Allah prostrate whoever is in the heavens and the earth, and their shadows as well, in the mornings and the afternoons, willingly or by compulsion.’ Prostration is divided into two parts: voluntary and compulsory. The first is peculiar to human beings; humans prostrate to Allah—that is, they obey Him—with their free will and gain rewards through this. It is used in this sense in many places in the Holy Qur'an (e.g., Najm 53/62). The second is compulsory prostration. In this sense, all humans, animals, plants, and inanimate objects prostrate to Allah. (QUR’AN WAY, 3/279)

The expression ‘..willingly or by compulsion..’ indicates that Allah's will and decree are valid for everything; nothing can go outside His will, command, and laws. Even if disbelievers are not willing to bow their heads to Him in behaviors dependent on will, they have to submit to the rules and laws prevailing in the universe. (I. KARAGOZ 3/613)

Even the falling of shadows upon the ground happens not by the wish and will of their owners, but by the command of Allah; it stems from being dependent on that command. (ELMALILI, 5/135)

The lengthening and shortening of shadows on the earth is an expression of the submission of objects to the order and laws of nature established by Allah. Therefore, everything that has a shadow in nature, both itself and its shadow, submits and prostrates to Allah. In another verse with the same meaning, it is stated that the shadows of the beings Allah created turn to the right and left, shrinking and prostrating to Allah. (Nahl 16/48, QUR’AN WAY, 3/280)

THE LORD OF THE HEAVENS AND THE EARTH (13/16-18)

Translation

16- (O My Messenger!) Say: "Who is the Lord of the heavens and the earth?" (They remain silent.) Say: "Allah." Say: "Have you then taken besides Him protectors (idols) who do not possess even for themselves any benefit or harm?" Say: "Is the blind equivalent to the seeing? Or is darkness equivalent to light?" Or have they attributed to Allah partners who created like His creation so that the creation (of each) seemed similar to them? Say: "Allah is the Creator of all things, and He is the One, the All-Prevailing, the All-Dominant."

17- He sends down water from the sky, and the valleys flow according to their capacity, and the torrent carries away a rising foam / debris on the surface. And from that which they heat in the fire (of metals) to make ornaments or tools, there is a foam (dross) like it. Thus Allah explains truth and falsehood through such comparisons. As for the foam, it vanishes, being cast off. But as for that which benefits the people, it remains on the earth. Thus Allah sets forth parables (so that every kind of false idea, doubt, and sedition in the heart—like this foam and debris—may be abandoned, and the Qur'an may prevail instead).

18- For those who respond to their Lord is the best (reward, Paradise). But those who do not respond to Him—if they had all that is in the earth and the like of it with it, they would (attempt to) ransom themselves with it (to be saved from Allah's punishment). Those will have the worst / most severe account, and their refuge is Hell. What a wretched bed!

Commentary

(16) ‘Say: Is the blind equivalent to the seeing?’ Here, the "blind" refers to the one who is heedless of the Truth (al-Haqq), and the "seeing" refers to the one who knows the Truth and accepts the reality. Alternatively, the "blind" refers to the heedless object of worship, namely the idol, and the "seeing" refers to the real Object of worship who sees and knows everything, namely Allah. (ELMALILI, 5/137)

‘And is darkness equivalent to light?’ Disbelief (kufr) and associating partners with Allah (shirk) are layers of darkness: they have no evidence, their front is dark, their end is dark; they are compounded ignorance. Ma'rifatullah—that is, the knowledge of Allah and the belief in Tawhid (Oneness)—is a light. Its beginning and end are clear; it is open and bright in every respect. (ELMALILI, 5/137)

Zulumat (Darkness - Plural): Falsehood (batil) is more than one. Nur (Light - Singular): The belief in Tawhid; the Truth is one. (I. H. BURSEVI, 9/429)

(17) ‘As for the foam, it is cast off’: Falsehood is just like this. While truth and reality boil and overflow, even though falsehood sometimes appears to rise to the top, it is ultimately cast off and vanishes like foam and scum. (ELMALILI, 5/137)

Truth is likened to water and the precious metal (essence), while falsehood is likened to foam and dross. Water remains on the ground and gives life to living beings, while foam and debris are cast aside. The dross on metals that are melted in fire to be purified and made into ornaments or vessels is also cast off and vanishes; the useful essence remains. This is exactly the state of falsehood against the truth. Even if falsehood overtakes the truth for a while or rises above it, the reality eventually emerges. Truth is permanent, while falsehood is worthless and temporary like foam and dross. (QUR’AN WAY, 3/282)

CAN ONE WHO KNOWS BE LIKE THE BLIND? (13/19-24)

Translation

19- (O My Prophet!) Then is he who knows that what has been revealed to you from your Lord is the truth like one who is blind? Only those of understanding will take heed.

20- (Those are) they who fulfill the covenant of Allah and do not break the contract.

21- And those who join that which Allah has commanded to be joined (observe the rights He commanded), and fear their Lord and dread the evil settlement of account.

22- And those who remain patient, seeking the countenance of their Lord, and establish prayer, and spend from what We have provided for them secretly and publicly (in the way of Allah), and prevent evil with good—those will have the good consequence of this world:

23-24- Gardens of perpetual residence (Eden) which they will enter, along with whoever was righteous among their fathers, their spouses, and their descendants. And the angels will enter upon them from every gate, [saying]: "Peace be upon you for what you patiently endured. And how excellent is the final home!" [cf. 40/8]

Commentary

The characteristics of the people of understanding called "Ulu’l-albab":

(20) First Characteristic: ‘They are those who fulfill their promise’ ‘and do not break the contract.’ They fulfill all the covenants of Allah. These covenants are all the commands and prohibitions that Allah taught His servants. They stand by the promise of servitude they gave to Allah, preserve Tawhid (Oneness), and remain within the boundaries of divine instructions. (O. CELIK, 2/678)

They do not show disloyalty and turn back from their words. Therefore, they do not renege on any promise given to Allah, they do not break their oaths. (ELMALILI, 5/140)

(21) Second Characteristic: ‘And they fulfill what Allah has commanded to be fulfilled.’ They respect rights and laws; they observe the rights of neighbors, relatives, scholars, all believers (all people. O. CELIK, 2/679), non-Muslim citizens (dhimmi), animals, plants, and inanimate objects. (ELMALILI, 5/141)

‘Things that Allah has commanded to be joined’: This scope includes Silat al-Rahim (maintaining family ties), doing good to the poor and needy, and performing what is recognized as good (maruf). They fulfill behaviors such as doing good to relatives and other believers, helping them, defending them, showing compassion and mercy, giving greetings (salam), and visiting their sick. (S. HAWWA, 7/310)

Hadith: ‘Whoever wishes that his provision be expanded and his lifespan be prolonged, let him maintain family ties (Silat al-Rahim).’ (Bukhari, Adab 12; I. KARAGOZ 3/621, 622)

Third Characteristic: ‘They fear their Lord.’ They tremble before the infinity of Allah's power, fear His wrath, and avoid committing sins. (ELMALILI, 5/141)

Khashyah (Awe) is possible by respecting Allah, believing, and observing His commands and prohibitions. If a believer does what Allah commands and avoids what He forbids, they have shown respect to Allah. To fear Allah is to fear His punishment in this world and the Hereafter, and to fear being deprived of His love, mercy, and blessings. (I. KARAGOZ 3/623)

Fourth Characteristic: ‘And they fear the evil account.’ They fear falling into a bad situation during the settlement of accounts. Before that day arrives, they monitor themselves, call themselves to account in their conscience, and practice self-control. (ELMALILI, 5/141)

Since people will be called to account, one of the names of the Day of Resurrection is the Day of Account (21/47) and the day when accounts will be settled (14/41). People will be questioned about the blessings they possessed in the world (102/8), the words they spoke, their actions and behaviors, and whether they fulfilled their duties of servitude (16/93, 37/15-24). This account may be easy or difficult. Pious believers will be subjected to an easy account, while disbelievers and rebels will be subjected to a severe account. (84/7, 8; I. KARAGOZ 3/623)

(22) Fifth Characteristic: ‘They are patient to gain the pleasure of their Lord and reach His favor.’ Without harboring feelings of showing off to people, pride, or boasting, they endure hardships solely for the sake of Allah and show patience and perseverance on the path of truth. (ELMALILI, 5/141)

They are patient against sins and harams, and do not commit them. They also endure hardships in their wealth, their lives, and their obligations, and they do this purely for Allah. (S. HAWWA, 7/310)

Sixth Characteristic: ‘And they establish prayer properly.’ That is, they continue it by observing its rulings, its times, its bowing (ruku) and prostrations (sujud), in a form that is legally acceptable, and with humility (khushu). (S. HAWWA, 7/311)

The first religious duty and act of worship that those who believe must perform is prayer (salat). It is fard (obligatory) for every Muslim man and woman who has reached the age of puberty to perform the five daily prayers. Those who do not pray have rebelled against Allah, committed a major sin, and wronged their own souls. (I. KARAGOZ 3/624)

Seventh Characteristic: ‘And they spend secretly and openly from the provisions We have bestowed upon them.’ In supererogatory (nafile) acts, it is more virtuous to give charity secretly. As for the obligatory charity (zakat), it is better to give it openly to eliminate any suspicion regarding this matter. (S. HAWWA, 7/311)

The command "to spend" (infaq) is binding; therefore, fulfilling the command is fard. Acts of worship like prayer and fasting are rewarded ten-fold (6/160), financial acts of worship like zakat, infaq, and charity are rewarded 700-fold (2/261), while the reward for patience is given beyond measure (39/10; I. KARAGOZ 3/624).

Eighth Characteristic: ‘And they repel evil with good.’ By performing righteous deeds, they move away evil deeds. They eliminate evil with good. They ward off bad and ugly words with greetings (salam), oppression with forgiveness, sin with repentance, and the disrespect and impertinence of the ignorant with forbearance (hilm). When they intend to do an evil, they give it up and immediately ask for forgiveness from Allah. (O. CELIK, 2/679)

Hadith: ‘Wherever you are, avoid the work that Allah will not be pleased with! When you do an evil, follow it immediately with a good deed so that it may erase it. Always treat people with good character.’ (Ahmad 5/169; I. KARAGOZ 3/625)

(23) ‘(That home) are the Gardens of Eden, which they will enter along with the righteous among their fathers, their spouses, and their descendants.’ Described eleven times in the Qur'an, the "Gardens of Eden" are portrayed as an eternal home containing beautiful dwellings, thrones, green clothes of fine silk adorned with gold and pearls, various foods served morning and evening, houris devoted to their spouses, and various rivers. In hadiths, it is reported that there are different gardens of Eden where the vessels are of gold and silver, and those there will have such a high rank that they can see Allah at any moment. (QUR’AN WAY, 3/285)

Believers who settle in the Gardens of Eden are given the glad tidings that their parents, spouses, children, and grandchildren will also enter Paradise with them. However, for this, faith, righteous deeds, and good character are required. Simply being a relative of someone destined for Paradise is not sufficient. (O. CELIK, 2/680)

‘..How excellent is the final home of the world (Paradise).’ "The believers who avoided rebelling against their Lord (by observing His commands and prohibitions) are driven to Paradise by the angels in groups. When they reach Paradise and its gates are opened, the angels who are the guardians of Paradise say to them: 'Peace be upon you, how good you are! Enter Paradise to dwell therein eternally.'" (39/73; I. KARAGOZ 3/628)

HEARTS FIND PEACE ONLY IN THE REMEMBRANCE OF ALLAH (13/25-29)

 Translation

25- But those who break the covenant of Allah after it has been ratified, and sever what Allah has commanded to be joined (the bonds between Lord-Allah, religion-morality, religion-world, world-hereafter), and spread corruption on earth (by not recognizing the principles of religion)—for them is the curse. And for them is the ill abode (Hell). [cf. 2/27]

26- Allah extends provision for whom He wills (according to their intentions and deeds) and restricts it [for whom He wills]. They (those disbelievers) rejoice in the worldly life. While the worldly life, compared to the Hereafter, is nothing but a temporary enjoyment. [cf. 87/16-17]

27- And those who disbelieve say: "Why has a sign (miracle) not been sent down to him (Muhammad) from his Lord?" (O My Prophet!) Say: "Indeed, Allah leaves astray whom He wills (as a requirement of their desires or lifestyles) and guides to Himself whoever turns [back to Him]."

28- Those who (turn to Allah) are the ones who believe and whose hearts find peace in the remembrance of Allah. Unquestionably, by the remembrance of Allah do hearts find peace.

29- Those who believe and do righteous deeds—how happy they are! Moreover, the most excellent place of return (Paradise) will be theirs.

Commentary

(25) ‘Those who break their word after giving a firm promise to Allah,’ In this verse, attention is drawn to three characteristics of the wretched who will go to Hell: (a) They break their promise of servitude to Allah, do not fulfill its requirements, and do not stand by their words. They are fickle and unreliable people who act in the direction of their own desires. ‘Those who sever what Allah has commanded to be protected and observed.’ (b) They do not respect rights and laws. They do not observe the rights of Allah, the prophet, scholars, relatives, neighbors, believers, other people, or even animals, plants, and inanimate beings; they do not fulfill their responsibilities and sever all bonds. ‘And those who spread corruption on earth.’ (c) They cause corruption and mischief on earth. By worshipping others besides Allah and calling people to this, by committing oppression, and by starting wars and sedition, they try to violate the established order. (O. CELIK, 2/680) ‘For them is the curse. And for them is the ill abode (Hell).’

(26) ‘Allah extends provision for whom He wills and restricts it.’ In this world, the opening or closing of the door of provision is not related to disbelief or faith. On the contrary, this is only related to Allah's will. In this respect, Allah may restrict a believer's provision solely to test their patience, to forgive their sins, and to raise their rank. Indeed, the hardship faced by most of the Companions is of this kind. Allah may also give abundant provision to a disbeliever as a means of istidraj (gradually leading them to destruction). The abundance in which most of the Quraysh disbelievers lived is also of this kind. (I. H. BURSEVI, 9/465)

‘They rejoiced in the life of this world.’ The Meccan pagans became arrogant with the things given to them abundantly. In this verse, there is evidence that boasting with worldly possessions is forbidden. (I. H. BURSEVI, 9/465)

‘While the life of this world, compared to the Hereafter, is nothing but a temporary benefit.’ While the Messenger of Allah (s) was passing by a dead kid (young goat) with small ears, he said: "By Allah, just as this dead animal meant nothing to its owners when they threw it away like this, this world is even more worthless and insignificant to Allah than this." (S. HAWWA, 7/329)

‘They rejoiced/became arrogant’: In the early periods of Islam, generally those who were weak in material terms believed in the Prophet. When the wealthy pagans of Mecca saw them, they would say: "Are these the ones whom Allah has favored among us?" (En’am 7/53). In their opinion, their wealth was a sign that Allah loved them. (QUR’AN WAY, 3/286)

(27) ‘Indeed, Allah leaves astray whom He wills. He guides to Himself everyone who turns [to Him].’ The condition for guidance is the use of partial will (cuz-i irada), which means leaving the desires and will of the soul and turning to the will of Allah, surrendering and binding oneself to Him. (..) Choosing guidance or deviance within the period called life is left to the servant's preference. For those who do not use their preference well and do not bow to the Truth during this time, deviance becomes an obligatory and indispensable habit, so that even if they desire guidance later, they cannot easily succeed. (ELMALILI, 5/145)

(28) ‘They are those who believe and whose hearts find peace with the remembrance of Allah.’ Their hearts find peace through tasbih (glorification), tahlil (oneness), istighfar (seeking forgiveness), or through the Qur'an. Thus, their hearts become pleasant and find tranquility and peace with the remembrance (dhikr) of Allah. (S. HAWWA, 7/331)

‘Know well that hearts find peace only with the remembrance of Allah.’ What is meant by the dhikr of Allah: "To unify Allah, to mention His beautiful names;" these people unify Allah by saying "la ilaha illallah." Thus, their hearts reach peace and tranquility. Their hearts settle and calm down by continuing to mention the al-Asma al-Husna (Beautiful Names) of Almighty Allah, especially the name "Allah," along with their tongues. (..) What is meant by this is the Holy Qur'an. Indeed, in many verses, the Holy Qur'an is described as "dhikr" (21/50, 15/9). The Qur'an is a reminder from Allah, the clearest message, the greatest miracle, the most beneficial sign, and the most convincing proof. Hearts are satisfied and find peace and tranquility through its recitation and by contemplating its verses. (O. CELIK, 2/682)

Besides mentioning Allah with istighfar and tawhid, the greatest dhikr is the Qur'an, which happens both by reading it and by making its commands prevail in life. Then the intellect, heart, and life reach peace. Otherwise, the heart and life cannot be saved from restlessness with dhikrs whose purpose is not realized. Those who cannot integrate the dhikr of Allah into their hearts, thoughts, and lives become like trees whose branches are watered but whose roots do not receive water. It is also established by a hadith (in summary): "Whoever obeys Allah and fulfills the obligatory acts of worship has remembered Allah. But whoever does not avoid the forbidden things has not remembered Allah, even if their prayer, fasting, hajj, and zakat are many." Furthermore, just as nutritional deficiency, toxic foods, and germs are enemies of our body health and destroy it, the lack of worship, not remembering Allah, and sins destroy spiritual health. Satan makes one dive more into games and entertainment to make one forget this. [cf. 20/124-126; 39/22-23, 45] (H. T. FEYIZLI, 1/251)

(29) ‘How happy are those who believe and do righteous deeds! The beautiful abode (Paradise) is for them.’ The word "Tuba" is in the form of "ukba." it is a gerund from the root "tib," which means to be pleasant like musk, to be nice. Tib, as is known, refers to clean and beautiful scents or the pleasantness in these scents. A bedouin asked, "O Messenger of Allah, is there fruit in Paradise?" The Messenger of Allah said, "Yes, there is a tree in it called Tuba." (ELMALILI, 5/147, 148)

‘..The beautiful abode’ (..) The word "tuba" in the mentioned verse expresses a happy and hopeful life in this world for those who believe and fulfill its requirements, and in the hereafter, it expresses the heavens full of blessings in which they will stay eternally. In fact, this is indicated at the end of the verse by saying "husn-u ma'ab." For "husn-u ma'ab" means "the beautiful home to be returned to." Therefore, "tuba" means a word expressing the life of unique beauty, blessings, goodness, and beauty that believers will experience both in this world and the hereafter. For this reason, the word in question is generally translated into Turkish as "ne mutlu" (how happy). (M. DEMİRCI, 2/74)

It has been narrated from Ibn Abbas—concerning the interpretation of the word "tuba"—that it means joy and being the light of the eye. (S. HAWWA, 7/342)

IF ALLAH HAD WILLED, HE COULD HAVE GUIDED ALL MANKIND (13/30-31)

Translation

30- (O Muhammad!) Thus have We sent you to a community before which other communities have passed on, so that you might recite to them what We revealed to you (the Qur’an). For they disbelieve in the Most Merciful (saying, "Who is He?"). Say: "He is my Lord; there is no deity except Him. Upon Him I have relied, and to Him is my return." [cf. 16/63]

31- And if there were a Qur’an (a book as they described) by which mountains were moved or by which the earth were torn asunder or by which the dead were made to speak (the pagans would still not believe). But to Allah belongs the affair entirely. Have those who believe not yet known that if Allah had willed (instead of leaving servants to their own will), He could have guided all mankind? And those who disbelieve will not cease to be struck, for what they have done, by a catastrophe—or it will settle close to their home—until the promise of Allah (Resurrection) comes. Indeed, Allah does not fail in His promise. [cf. 14/47]

Commentary

(30) ‘(O Muhammad) Thus have We sent you to a community before which many communities have passed away, so that you might recite to them what We have revealed to you (the Qur'an).’ The sending of Prophet Muhammad as a messenger is not an unprecedented new event (Ahqaf 46/9). Indeed, prophets were sent to communities that came and passed before him as well. (QUR’AN WAY, 3/289, 290)

‘Yet they disbelieve in the Most Merciful (ar-Rahman).’ They do not recognize Allah's manifest mercy; they even go so far as to deny His name "ar-Rahman," saying: "What is ar-Rahman?" (Furkan 25/60). (ELMALILI, 5/149)

They deny Allah, who is ar-Rahman; they do not accept Him and do not want to characterize Almighty Allah in this way. As a matter of fact, on the day of Hudaybiyyah, they did not accept the peace document starting with ‘In the name of Allah, the Most Merciful, the Most Compassionate’ and said: ‘We do not know what ar-Rahman and ar-Rahim are.’ (S. HAWWA, 7/332)

(31) ‘And if there were a Qur’an (as they described) by which mountains were moved or by which the earth were torn asunder or by which the dead were made to speak (the pagans would still not believe).’ The pagans of Mecca said: ‘Remove these mountains of Mecca so that our land may expand, divide the land into pieces and make rivers flow, and resurrect such-and-such dead people so we can ask them if your words are true or not.’ Thereupon, this verse was revealed. It was pointed out that even if these requests were fulfilled, they would not believe. (QUR’AN WAY, 3/290)

‘But to Allah belongs the command entirely.’ The disposal of everything belongs to Him. (I. H. BURSEVI, 9/481) The return of all affairs is to Allah. What He wills happens, and what He does not will does not happen. No one can guide the one whom Allah has led astray, and no one can lead astray the one whom He has guided. (S. HAWWA, 7/333)

‘Have those who believe not yet known that if Allah had willed, He would have guided all mankind.’ There is no doubt that if Allah wanted, He would guide the deniers to the right path, and no one could prevent this. However, His willing in this sense would be compulsion, which would eliminate responsibility. Yet Allah has given humans intellect, will, and the ability to choose in order to make them responsible. (QUR’AN WAY, 3/291)

The real issue is to guide humans through a Messenger, and Allah does not want to force anyone to believe in the messengership of the Messenger. What He wants is for people to find guidance by thinking and observing with wisdom, not by seeing miracles. (MAWDUDI, 2/493)

THOSE WHO MOCK THE PROPHETS (13/32-35)

Translation

32- (O My Messenger!) And already were messengers mocked before you, but I gave respite to those who disbelieved; then I seized them (with My punishment), and how [terrible] was My penalty! [cf. 22/48]

33- Is He (Almighty Allah) who is a watcher over every soul as to what it has earned [like the idols]? But they have attributed partners to Allah. (O My Messenger!) Say: "Name them (who are they?). Or are you informing Him of something He does not know upon the earth? Or is it [just] a show of words?" Rather, their plan has been made enticing to those who disbelieve, and they have been averted from the [right] way. And whomever Allah leaves astray—for him there is no guide.

34- For them is a punishment in the worldly life, and the punishment of the Hereafter is more severe. And they will not have from Allah any protector.

35- The description / characteristic of Paradise, which the righteous (those who live in accordance with Allah's command / avoid rebelling) have been promised, is: beneath it rivers flow; its food (fruits) and its shade are eternal. Such is the consequence for those who fear Allah (avoid sins), but the consequence of the disbelievers is the Fire.

Commentary

(32) ‘And already were messengers mocked before you, but I gave respite to those who disbelieved; then I seized them.’ This noble verse points out that mocking prophets and saints (awliya) is one of the signs of being wretched and unfortunate. In a Hadith Qudsi, it is stated: ‘Whoever shows enmity to a friend of Mine, I declare war against him.’ (From Bukhari, O. CELIK, 2/686)

Mocking prophets is not a new event. Messengers before were also mocked, and the messages they brought were rejected. Allah gives respite to the mockers and deniers. If they do not repent and feel regret within the time given, He punishes them severely. (QUR’AN WAY, 3/291)

(34) ‘For those (deniers) there is only a punishment in the life of this world.’ In the worldly life, there are various punishments for disbelievers such as being killed or taken prisoner by believers, or various hardships and calamities. (..) ‘And the punishment of the Hereafter is more difficult.’ It is much more severe than the worldly punishment. Because this punishment is both continuous and very heavy. Worldly punishment has an end. The punishment of the Hereafter, however, is eternal. Compared to the fire in this world, the fire of Hell is seventy times hotter. (S. HAWWA, 7/336)

(35) ‘The characteristic of Paradise promised to the righteous is:’ ‘Rivers flow beneath it.’ Such rivers that (Muhammad 15) there are those of clear water, pure milk, delicious wine, and strained honey. ‘Its fruits are continuous.’ It is uninterrupted and permanent. Unlike worldly fruits, it is not specific to a certain season, nor is it temporary. ‘And its shade is likewise.’ It does not retreat or fade, its sun is not scorching. Nor does darkness descend. It is always in the form of a cool shade and brightness. It is an eternal place of rest. (ELMALILI, 5/154)

THOSE WHO REJOICE IN THE QUR’AN AND THOSE WHO DENY PART OF IT (13/36-37)

Translation

36- (O My Prophet!) Those to whom We have given the Book rejoice in what has been revealed to you (the Qur’an). But among the groups are those who deny / do not accept part of it. (O My Messenger!) Say: "I have only been commanded to worship Allah and not associate [anything] with Him. To Him I invite, and to Him is my return."

37- (O My Prophet!) And thus have We revealed it (due to a wisdom) as an Arabic legislation. And if you should follow their inclinations after what has come to you of knowledge, you would not have against Allah any ally or any protector.

Commentary

(36) ‘Those to whom We have given the Book rejoice in what has been revealed to you (the Qur’an).’ Because in their own books, there are expressions regarding the truth of your Book and the glad tidings of its coming. For example, the joy of the Negus (Najashi) and the priests serving with him upon hearing the Qur'an recited to them by Jafar (r) is an instance of this. (S. HAWWA, 7/337)

‘But among the groups are those who deny / do not accept part of it.’ When the People of the Book reach the information in the Qur'an, they rejoice. Some of them believe, such as Abdullah b. Salam from the Jews, Salman from the Christians, and the Abyssinian believers. Another group rejoices in the verses that confirm their own books. However, they do not accept the verses that report their belief distortions like the trinity (tathlith) or anthropomorphism (tashbih), and the alterations in their sacred books. (H. DONDUREN, 1/417)

‘But among the groups are those who deny part of the Qur'an.’ What is meant by "al-ahzab / groups" are the pagans, Magians, Jews, Christians, and other belief groups. There are verses commanding faith in the Qur'an (4/36, 64/8). The Qur'an consists of 6236 verses. Each verse is a subject of faith. A person who accepts some rulings and verses of the Qur'an but rejects others cannot be a believer or a Muslim: ‘Those who deny the signs of Allah—it is they who are the losers.’ (39/63; cf. 3/4, 18/105, 106; I. KARAGOZ 3/637)

The sentence ‘I have only been commanded to worship Allah’ is a command directed at all believers in the person of our Prophet. Worshipping Allah is the purpose of human existence (51/56). In order to worship Allah, it is necessary to believe, obey Allah's commands and prohibitions, and implement the principles and rulings of Islam. Performing prayer is worship to Allah, as is not drinking alcohol and not telling lies. The expression ‘Worship only Allah’ indicates that worship should be done with sincerity (ikhlas) only to Allah and not to others, and that it must be far from being done to show or announce it to others. (I. KARAGOZ 3/648)

Indeed, missionaries and orientalists in our age do the same thing. They do not deny the parables, certain subjects, and rulings that also exist in their own books, but they accept this as a basis for their own books. (S. HAWWA, 7/337)

The language of the Qur'an is Arabic. The validity of its ruling is tied to the condition of compliance with its original Arabic. For this reason, it is not permissible to act upon the rulings of previously revealed heavenly books that do not comply with the Qur'an or have not passed the confirmation of the Qur'an. (O. CELIK, 2/690)

(37) ‘And thus have We revealed it as an Arabic legislation.’ The Qur'an should not only be read; its requirements must be acted upon, and all its rulings must be executed among people. (See Ma'idah 48, Nisa 108). (ELMALILI, 5/157)

The fact that Prophet Muhammad and his environment were Arab is one of the primary reasons why the Qur'an was revealed in Arabic (Yusuf 12/2). The fact that the Qur'an was revealed in the Arabic language does not mean it was revealed only to Arabs. Indeed, some verses show that it is a universal message addressing all of humanity. (2/185, 3/138, 7/158, 34/28) (QUR’AN WAY, 3/294)

ALLAH ELIMINATES WHAT HE WILLS AND KEEPS WHAT HE WILLS (13/38-40)

Translation

38- (O My Prophet!) And already We sent messengers before you (like you) and assigned to them wives and children. And it was not for any messenger to come with a miracle except by permission of Allah. For every time is a decree (a writing/judgment).

39- Allah eliminates what He wills and keeps (what He wills), and with Him is the Mother of the Book (the source of revelation).

40- (O My Prophet!) Whether We show you part of what We promise them (of punishment) or take you in death (before showing it), upon you is only the duty of notification, and upon Us is the settlement of account.

Commentary

(38) ‘And already We sent messengers before you and assigned to them wives and children.’ Various factions from the People of the Book put forward some doubts according to their own desires to deny the prophethood of Muhammad (s). The main ones are as follows: (a) Some, in agreement with the pagans, insisted that the Messenger of Allah should have superhuman characteristics and be of the angelic kind. (ELMALILI, 5/158)

The pagans objected to Muhammad's prophethood because he had a wife and children. However, the Holy Qur'an informs that prophets are not superhuman beings in terms of human characteristics, that they are also human beings (14/11, 18/110, 41/6), and that having a wife and children does not constitute an obstacle to being a prophet. (QUR’AN WAY, 3/296)

Hadith: ‘As for me, I fast and I eat, I pray at night and I sleep, I eat meat and I marry women. Whoever turns away from my Sunnah is not of me.’ (From Bukhari and Muslim, S. HAWWA, 7/347) (b) Some also said, ‘If Muhammad is a prophet, he should have performed immediately whatever miracle was requested.’ The answer to this is the following verse: ‘No messenger can bring a miracle without Allah's permission.’ (c) As the Messenger of Allah warned with punishment, the disbelievers were in a hurry, saying, ‘Where is the punishment?’ ‘For every time is a decree/writing.’ (d) Another doubt they spread was their opposition to abrogation (naskh). They claimed, ‘Abrogation requires reneging on previous rulings; since Allah is far above ignorance, there can be no abrogation in di