CHAPTER 51: ADH-DHARIYAT (THE WINNOWING WINDS / THE SCATTERING WINDS)

 

Surah Adh-Dhariyat was revealed in the Meccan period. It consists of 60 verses. The word "adh-dhariyat" mentioned in the first verse has become the name of the surah. (H. T. FEYIZLI, 1/519)

 

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

 

51/1-6 WHAT YOU ARE PROMISED IS CERTAINLY TRUE

 

Translation

 

1-2-3-4-5-6- By the (winds) that scatter and lift, and the (clouds) that carry a load, and the (ships) that flow with ease, and the (angels) who distribute the (decreed) matters! Certainly, what you are promised is true. And indeed, the (account and) judgment will surely take place.

 

Commentary

 

(1). ‘By those who scatter and lift dust.’ "Zariyat" means forces that break, crumble, scatter, or take away by turning into dust and smoke. For example, winds that blow dust and other things, volcanoes that erupt, angels that break, disperse, spread, and open up creatures, and all violent explosive, destructive, and burning causes such as gunpowder and dynamite found later or to be found in the future are included in this concept. Baydawi showed this generality by saying, "The causes that scatter all creatures." The fact that most commentators settle for "riyah," meaning winds, is according to the narration from Hz. Ali. (ELMALILI, 7/252)

 

(2). ‘Then those who carry a heavy load.’ Clouds carrying rain, winds carrying the clouds, or pregnant women, or the causes of all these—which can be the same as the previous ones or different. First it turns to dust, then it loads and carries, or the one that scatters is different and the one that carries is different, like the heavy equipment and spoils of an army. (ELMALILI, 7/253)

 

(3). ‘Then those that flow with ease.’ Ships and similar things like trains and automobiles. (ELMALILI, 7/253)

 

(4). ‘Then, by those who distribute a command,’ that is, by the angels of command like Gabriel, Michael, Israfil, and Azrael who divide and distribute the command of Almighty Allah to manage all these and to deliver the scattered, carried, and transported things to their destinations. Swearing by these is a reminder of their services specifically in the occurrence of the judgment. (ELMALILI, 7/253)

 

(5). ‘What you are promised is certainly true.’ As mentioned in Surah Qaf, the promises and threats made to you, that new creation, resurrection and emergence, entry and eternity are all true. (ELMALILI, 7/253)

 

The ‘true promise’ is the occurrence of the Doomsday, the resurrection of the dead, the gathering at the place of Mahshar, the bringing of people to account, and as a result, the throwing of believers into Paradise and disbelievers into Hell. (I. KARAGOZ, 7/364)

 

(6). ‘And the (account and) judgment will certainly take place.’ There is Religion, meaning judgment and responsibility. The recompense of deeds—rewarding with good for those who work for good, and punishment with evil for those who work for evil—will definitely happen; everyone will find what they have done. (ELMALILI, 7/253)

 

51/7-14 CURSED BE THOSE DEEP LIARS

 

Translation

 

7, 8, 9- By the sky full of tidy, wavy paths (orbits, galaxies, and others)! Indeed, you are in a state of varied contradiction (in your words about the Prophet, such as "he is a soothsayer, a poet, a sorcerer"). 9- He who is turned away (with a distorted mind) is turned away from it.

 

10, 11- Cursed be the deceitful liars! They are those who remain heedless (of faith) within an ocean of ignorance (and deviation).

 

12- The polytheists ask (mockingly): "When is the Day of (account and) Judgment?"

 

13- On the Day of Resurrection, the disbelievers will be tormented (writhing) upon the Fire.

 

14- (It will be said to them:) "Taste your torment! This is what you (in the world) used to ask to be hastened."

 

Commentary

 

(7, 8, 9). ‘By the heaven containing orbits (hubuk)...’ (...) "Hubuk" describes to us both the strength, beauty, uniqueness, and orderliness of the sky, and that it is filled with orbits formed by star clusters. In another expression, it can be said that with the word "hubuk" included in this verse, Almighty Allah has likened the sky, the stars within it, and the orbits of these stars to a smooth and strong fabric with extremely beautiful patterns woven with superior art. In this respect, the commentary of the verse in question is: "By the sky decorated with stars flowing in their orbits, each created with extremely beautiful and superior art, just like the ripples formed by a gentle wind in the desert." (M. DEMIRCI, 3/193)

 

With various celestial bodies, systems, and their respective movement orders, the sky contains a very solid, fine, and artistic balance. This diversity and beauty, which preserves its existence within an inconceivable harmony, undoubtedly points to a single Power. Therefore, what befits human beings is to reach unity through differences and multiplicities, to avoid inconsistent words and behaviors, and as a natural consequence of this, to serve only the One God. (QUR’AN WAY, 5/122, 123)

 

‘You are in a state of varied contradiction (differing talk).’ Your words do not hold together; you do not unite under a single judgment. You say, "Allah created the heavens and the earth," then you go and worship others. Because you worship various deities, the paths you take and your goals do not merge at one target. Because you do not unite in the truth, you say inconsistent things about the Prophet, sometimes calling him a sorcerer, sometimes a soothsayer, sometimes a poet, and sometimes a madman! On one hand, you do not believe that the religion—that is, the judgment—will occur, and you adopt views that do not conform to the Truth; on the other hand, you worship idols saying they will intercede for us later. (ELMALILI, 7/254)

 

‘He who turns away (from the Qur'an or faith) is turned away (not prevented).’ Those who truly desire to turn back from contradictory words regarding the Qur'an and Hz. Muhammad will turn back, speak the truth, and adhere to it. Those who are not characterized by this truth do not give it up and continue their words which are in contradiction with one another. However, since every deviation gradually increases and intensifies, this situation will subject that person to a great change that is impossible to compare. (I. H. BURSEVI, 20/19)

 

(10, 11). ‘Cursed be those deep liars!’ (...) Those who speak contradictory and lying words about Hz. Muhammad and the Qur'an based purely on conjecture and guesswork without relying on sound knowledge are also considered liars, and their words have no validity or share of truth. It is as if it is intended to say here: "Cursed be these mentioned liars!" (I. H. BURSEVI, 20/20)

 

‘Who are in ignorance,’ that is, in a swamp, an intoxication, or an ignorance that has surrounded and enveloped them from every point like an all-encompassing flood, they are ‘unconscious.’ They are heedless of Allah's command and are unaware of the disaster that will befall them. (ELMALILI, 7/254, 255)

 

(12, 13, 14). ‘The polytheists ask (mockingly): 'When is the Day of Judgment?'‘ Ibn Kathir says: "They say these words to deny this day, out of stubbornness, doubt, and to express that they see its realization as a remote possibility." Almighty Allah answers these questions of theirs as follows: ‘The day they will be presented to the Fire.’ They will be burned and tormented. ‘Taste your torment"’; it will be said, feel the agony of your burning in the fire and your being tormented. (...) ‘This’ is what you ‘used to ask to be hastened’ while in the world. These expressions will be said to them in a rebuking, humiliating, and belittling style. This will be the situation of one of the groups that were turned away from the truth, were in doubt and hesitation, were buried in ignorance and heedlessness, and considered the Day of Hereafter to be far off. (S. HAWWA, 14/133)

 

51/15-19 QUALITIES OF THE RIGHTEOUS (MUTTAQUN)

 

Translation

 

15-16. Indeed, the righteous (those who live in accordance with Allah's commands and avoid opposing Him) will be in gardens and springs, taking (and being satisfied with) what their Lord has given them. Indeed, before that, they were doers of good (muhsinun).

 

17-18. They used to sleep but a little of the night (to worship), and in the hours before dawn (sehar), they would pray for forgiveness (istighfar).

 

19- And in their wealth, there was a right for the needy who asks and the (needy) who is deprived (refrains from asking).

 

Commentary

 

(15, 16). ‘Indeed, the righteous (muttaqun) will be in gardens and springs’ following their resurrection after death. They are in a state different from the torment, revenge, burning, and being bound in chains that the other wretched ones will experience. ‘Taking what their Lord has given them.’ They accept the reward He will bestow upon them entirely and take it while being pleased with it. Ibn Kathir says: "The righteous will be in a state of receiving and accepting the endless blessings, joys, and beautiful gifts that their Lord has given them in gardens and springs." ‘Because before that,’ while in the world before entering Paradise, ‘they were doers of good (muhsinun).’ They had performed good deeds. (S. HAWWA, 14/133, 134)

 

(17, 18). ‘(The muhsin believers) used to sleep but a little of the night (to worship).’ In verses 17-18, the value of spending nights in worship is emphasized. As stated in some verses, sleep, which allows the body to rest, is a grace from Almighty Allah to humans and is one of the evidences showing His power (see Furkan 25/47; Rum 30/23; Naba 78/9). On the other hand, the Prophet (pbuh) did not look favorably upon excessive sleep because it stems from certain causes and leads to a waste of time. One of the causes of excessive sleep is overeating, the harmfulness of which to health is clear. Furthermore, the Messenger of Allah warned those who endangered their health in the name of dedicating themselves to worship and those who neglected their duties toward others, especially their families (Bukhari, Nikah 1; Muslim, Siyam 177). When these points are considered, the meaning that sleep is condemned does not emerge from the 17th verse. It is understood that here, believers who keep their consciousness of servitude awake and strive to evaluate their time as much as possible with reflection and worship are praised. (QUR’AN WAY, 5/124)

 

‘They would pray for forgiveness (istighfar) at the hours before dawn (sehar).’ Sehar is the last sixth of the night. It is called by this name because it resembles daylight. (...) That is, even though believers sleep little and worship much at night, they do not go to bed at the dawn hours but ask for forgiveness for their shortcomings as if they had spent the night in sin. The evidence for this is that they were not arrogant about their own deeds and did not overestimate them. (I. H. BURSEVI, 20/29)

 

Hadith: "Certainly every night, starting from the last third of the night, the mercy of Almighty Allah descends to the lowest heaven and He says: Is there anyone who repents? Let Me accept his repentance. Is there anyone who asks for forgiveness? Let Me forgive him. Is there anyone who makes a request? Let his request be fulfilled. This continues until the break of dawn." (Muslim, Salat al-Musafirin 168; S. HAWWA, 14/156)

 

Many commentators are of the view that Prophet Yaqub deferred asking for forgiveness for his children until the dawn hour, as shown by his words: "I will later ask my Lord for forgiveness for you" (Yusuf 12/98). (S. HAWWA, 14/156)

 

(19). ‘And in their wealth, there was a right for the beggar (sail) and the deprived (mahrum) (which they recognized and gave).’ Various interpretations have been made regarding the meaning of the words "sail" and "mahrum," which we translated as "the one who asks for help" and "the deprived." According to the common interpretation, the sail is the one who manifests his need and even requests help, while the mahrum is the one who is in need but refrains from asking, whose sense of modesty prevents him from showing his situation. There is also an interpretation that the first word refers to humans and the second to other living beings, which is interesting as it draws attention to the rights of other living creatures, especially animal rights, alongside human rights. (QUR’AN WAY, 5/125)

 

Hadith: The Messenger of Allah (pbuh) said: "The miskin (poor person) is not the one who goes around from door to door and is turned away with a morsel or two. But the true miskin is the one who has no wealth to make him rich, and who is not noticed so that charity might be given to him." (From Bukhari and Muslim; S. HAWWA, 14/156)

 

51/20-23 THERE ARE SIGNS ON THE EARTH FOR THE BELIEVERS

 

Translation

20-21. And on the earth are signs for those of certain faith. 21. (O mankind!) And also in your own (creation). Do you not then see?

 

(O mankind!) And in the heaven is your provision (the causes of it) and whatever you are promised (Paradise and Hell).

 

(O mankind!) Then by the Lord of the heaven and the earth, indeed, it (the promised Paradise and Hell) is as true as the fact that you are speaking (your voice).

 

Commentary

 

(20, 21). ‘And on the earth are signs for those of certain faith.’ What is intended by these signs are the evidences that testify to the possibility and the necessity of the hereafter. The very existence and structure of the earth, its placement at a certain distance and tilt from the sun, the regular presence of light and heat, the coming and going of various seasons, the adjustment of air and water upon it, the placement of various treasures in its womb, the covering of it with a fertile mantle, the growing of countless and unreckonable species of plants upon it, the creation of innumerable kinds of land, sea, and air creatures within it, the arrangement of appropriate conditions and food for every kind of life, and the provision of all materials needed by man throughout history—not just for his daily needs but for his progress in science and civilization—all these and other countless signs will attract and amaze anyone with eyes to see when they look at the earth and its surroundings. (MAWDUDI, 5/468)

 

‘And also in your own (creation). Do you not then see?’ (...) There are signs indicating the existence and oneness of Allah in both the external (physical) and internal (spiritual) structure of man. For example, while the organs present in the physical structure of man possess the quality of being evidences of existence, their placement in the most appropriate parts of the body to provide a perfect appearance is an evidence of existence in itself. Furthermore, each of the internal characteristics given to man by Allah, such as intellect, will, conscience, and heart, is a separate evidence belonging to the internal world (enfusi). Therefore, it can be said that man is a miraculous being from head to toe. For this reason, he must look at his own existence with the eye of reflection, see the signs in question, turn to his Creator, and fulfill his duties of servitude to Him. In our opinion, this is the main message this verse wants to give to man. (M. DEMIRCI, 3/198, 199)

 

‘Do you not then see?’ (...) It means: see and examine, learn, take a lesson, understand, and believe. It must be seen with both the eye and the heart. Man is the small universe (microcosm), and all other beings are the large universe (macrocosm). (I. KARAGOZ, 7/374)

 

(22). ‘And in the heaven is your provision (the causes of it) and whatever you are promised (Paradise and Hell).’ Rain, which is one of the primary causes of our provision, falls from the sky; the sun, which is made the source of life with its light and heat, is also in the sky. Just as some of the punishments with which the criminals are threatened descend from the sky, the gardens promised to the believers are also located in the heavens. (O. CELIK, 4/640)

 

What is meant by ‘whatever you are promised’ are the things you are given glad tidings of and the things you are threatened and warned with, which signify blessing and calamity, good and evil, the occurrence of the Doomsday, Paradise, and Hell. The thing promised in this verse is the same as what is promised in the 7th verse of Surah Al-Mursalat, which means "Indeed, what you are promised—the Doomsday, the resurrection of the dead, Paradise, and Hell—will surely occur." (I. KARAGOZ, 7/374)

 

‘Your provision and whatever you are promised is in the heaven"’—meaning in the rain. Because rain is the cause of the foods that nourish us. Regarding ‘whatever you are promised,’ Nesafi says: "That is, Paradise. Because Paradise is under the Throne (Arsh), above the seventh heaven." (S. HAWWA, 14/135)

 

‘Whatever you are promised’ carries the meaning of both what you are given glad tidings of and what you are threatened and warned with. The first explanation leads to the conclusion that there are many opportunities and blessings in the heavens for people. The second explanation shows that along with blessings and provision, many punishments also come or can come from the heavens. This expression has also been explained with meanings such as Paradise and Hell, good and evil, and the occurrence of the Doomsday. (QUR’AN WAY 5/126)

 

(23). ‘Then by the Lord of the heaven and the earth, indeed, it (the promised Paradise and Hell) is as true as the fact that you are speaking.’ Ibn Kathir says: "Almighty Allah, swearing by His Noble Self, says: The Doomsday, the resurrection after death, and the recompense for deeds that He has promised them are things that will certainly occur. These are the truth itself. There is not the slightest doubt, so do not doubt them either. Just as you do not doubt your own speech when you speak, these are also like that." (S. HAWWA, 14/135)

 

51/24-37 DID THE NEWS OF IBRAHIM’S GUESTS REACH YOU?

 

Translation

 

24- (O My Messenger!) Has the story of the honored guests of Ibrahim reached you?

 

25- When they entered upon him and said, "Peace (Salam)." He (Ibrahim) replied, "Peace," and thought, "(These are) unfamiliar people."

 

26-27- Then he slipped away to his family and brought a (roasted) fat calf. 27. He placed it before them and said, "Will you not eat?"

 

28- (When he saw they did not eat) he conceived a fear of them. They said, "Fear not," and gave him glad tidings of a son (Isaac) endowed with knowledge.

 

29- Then his wife (Sarah) came forward with a loud voice and struck her face and said, "(How can I have a child?) I am a barren old woman!"

 

30- They (the angels in human form) said, "Thus has your Lord spoken. Indeed, He is the All-Wise, the All-Knowing."

 

31- (Ibrahim, realizing they were angels, said:) "Then what is your business, O messengers?"

 

32-33-34. (The angels in human form) said, "We have been sent to a people of sin (the people of Lut) 33. To let loose upon them stones of (baked) clay, 34. Marked in the presence of your Lord for those who exceed the limits."

 

35- So We brought out whoever was there of the believers.

 

36- And We found not there any but one house of Muslims (Lut and his two daughters).

 

37- And We left there a sign for those who fear the painful punishment.

 

Commentary

 

(24). ‘(O My Messenger!) Has the story of the honored guests of Ibrahim reached you?’ Ibn Kathir says: "What is meant by honored guests are those upon whom honor has been bestowed. Imam Ahmad and a group of scholars are of the opinion that it is obligatory to host and give a feast to a guest who comes from afar and stays. Just as this ruling is clearly understood from the apparent meaning of the verse, it has also been conveyed in the Sunnah." (S. HAWWA, 14/142)

 

(25). ‘When they entered upon him and said, 'Peace.' He (Ibrahim) replied, 'Peace,' and thought, '(These are) unfamiliar people.'‘ Their greeting with "Salam," which was a sign of Islam and unknown at that time, and their manners seemed strange to him; he felt as though they had come by hiding their identities. (ELMALILI, 7/260)

 

(26, 27). ‘Then he slipped away to his family.’ That is, without letting the guests notice, he ran to his family to prepare food; it means that this is the first of the manners of honoring a guest. He went and did what he had to do. ‘Before long he brought a fat calf.’ It was mentioned in Surah Hud as "hanidh: roasted/grilled" (Hud 11/69). Here, its fatness is described. (ELMALILI, 7/260)

 

‘He placed it before them and said, 'Will you not eat?'‘ It has been said that this is likely an offer meaning "please eat" or a question meaning "why are you not eating?" (ELMALILI, 7/260)

 

(28). ‘He conceived a fear of them.’ When he saw that they did not stretch their hands to the food, he became suspicious of them (Hud 11/70). Because this action is not far from a meaning indicating enmity and reaction. According to a narration from Ibn Abbas, he sensed they were angels and became afraid, thinking they might have come for punishment. ‘They said, 'Fear not,' and gave him glad tidings of a son endowed with knowledge.’ As explained in Surah Hud, this son is Isaac. (ELMALILI, 7/260)

 

(29). ‘Then his wife turned her face.’ Commentators say: His wife Sarah was looking from a corner; when she heard the glad tidings, she felt embarrassed and turned her face to go home. Sarre is derived from the word sarir, meaning "crying out." That is, she let out a sigh/scream and struck her hand against her face and said, "A barren old woman!" Meaning, does an old woman who did not give birth even in her youth give birth now? (ELMALILI, 7/260)

 

(30). ‘They said: Thus has your Lord spoken.’ That is, we are not saying these things from ourselves; we are only informing you of your Lord's word. ‘Indeed, He is the All-Wise, the All-Knowing.’ He does what He wills with His wisdom and knows how to do it. Therefore, what He says definitely happens. In this way, as Ibrahim (as) understood that they were angels sent by Allah, he also sensed that their duty did not consist only of this glad tiding and asked: ‘He said: Then what is your business?’ (ELMALILI, 7/260, 261)

 

This verse also indicates not to lose hope in the grace of Allah. For what is in the decree will surely happen, even if it is late. Did not the tree where Mary (as) stood also leaf out and bear fruit? Whereas that tree was "dry (fruitless)" as mentioned in Surah Maryam (Maryam 19/25). (I. H. BURSEVI, 20/55)

 

(31). Prophet Ibrahim said, ‘O messengers, what is your business?’ What is your state? What do you want? Why were you sent? Prophet Ibrahim's asking them this way is because he knew that they only descend by Allah's command as messengers for certain matters. He wanted to know whether they were sent specifically to give glad tidings, for another matter, or for both. (S. HAWWA, 14/144)

 

(32, 33, 34). ‘They said: 'We have been sent to a people of sin (the people of Lut) to let loose upon them stones of clay.'‘ Sijjil is essentially a clay that is baked in fire like lime and continues to be baked until it becomes as hard as stone. (S. HAWWA, 14/144)

 

‘Marked in the presence of your Lord"’—it has been decreed and specified which one will hit whom and how; ‘for the extravagant"’—arranged and prepared with signs for the transgressors who have exceeded the limits in crime, deviance, and sin; ‘We brought out the believers who were there.’ (ELMALILI, 7/261)

 

That is, it is marked on each stone by your Lord which sinner it will punish. In Suras Hud and Hijr, it is reported that their cities would be overturned and stones of baked clay would be rained upon them, explaining the details of the punishment. Due to this verse, we can visualize in our minds that the rain of stones made of fire-spitting material destroyed the people who escaped from the earthquake that overturned the whole region. (MAWDUDI, 5/473)

 

(35). ‘So We brought out whoever was there of the believers (in Sodom, following Lut).’ Following the angels' informing Lut (as) and those who believed in him of what they were commanded, We removed and distanced them from there with Our word: "...set out with your family in a portion of the night" (Hud 11/81). (I. H. BURSEVI, 20/58)

 

(36). ‘And We found not there any but one house of Muslims.’ These are the household of Lut, except for his wife. Nesafi says: "In this command, there is evidence that faith (iman) and Islam are one. Because here the angels named them both believers and Muslims." (S. HAWWA, 14/145)

 

Perfect Islam and perfect faith are synonymous with each other. Because perfect faith is that which settles in the heart and is confirmed by deeds; perfect Islam is the submission of both the heart and the organs in accordance with Almighty Allah, His religion, and His Sharia. Sometimes there is confirmation but no deed, and sometimes there is deed but no faith. Therefore, in these cases, the concept of faith and the concept of Islam become different from each other. (S. HAWWA, 14/159)

 

(37). ‘And We left there a sign for those who fear the painful punishment.’ Regarding the sign left behind from the destroyed people of Lut, the following explanations are made: (a) many stacked stones sent down for the destruction of the people, (b) the foul-smelling black water that came out after the ground split, the Dead Sea (Lake Lut), (c) this event becoming a legendary lesson until Doomsday by being mentioned in the Qur'an. (O. CELIK, 4/643)

 

According to expert researchers of ancient works, the great city of the people of Lut must have been buried underground due to a violent earthquake and the waters of the Dead Sea must have sunken over it. Because the section of this lake resembling a peninsula called "Al-Lisan" is located in the south and clearly formed later. The historical remains of the old Dead Sea seen to the north of this peninsula are very different from the historical remains found in the south. Therefore, it is estimated that previously the southern part was above the surface of this lake and then at some point it sank and was buried under the lake. It is understood that the time of sinking was approximately two thousand years before Christ. This corresponds historically to the eras of Prophet Ibrahim and Prophet Lut. (MAWDUDI, 5/475)

 

51/38-46 WHILE THEY WERE LOOKING ON, THE THUNDERBOLT STRUCK THEM

 

Translation

 

38- And in (the story of) Moses (there are lessons). We sent him to Pharaoh with a clear authority.

 

39- But Pharaoh turned away with his supporters and said: "(He is) either a sorcerer or a madman."

 

40- So We seized him and his hosts and cast them into the sea while he was in a state of self-blame.

 

41- And in (the story of) Ad (there are lessons), when We sent against them the devastating wind.

 

42- It spared nothing that it reached, but made it like crumbled ruins.

 

43- And in (the story of) Thamud (there are lessons), when it was said to them: "Enjoy yourselves for a while."

 

44- But they insolently defied the command of their Lord. So the thunderbolt seized them while they were looking on.

 

45- Then they were unable to stand up, nor could they help themselves.

 

46- And (We destroyed) the people of Noah before. Indeed, they were a people who had drifted from the right path.

 

Commentary

 

(38). ‘And in (the story of) Moses (there are lessons). We sent him to Pharaoh with a clear authority.’ That is, We sent him to Pharaoh, the owner (king) of Egypt, with supreme miracles that became manifest through Moses (as), such as the staff, the white hand, and others. (I. H. BURSEVI, 20/62)

 

(39). ‘Pharaoh turned away with his supporters and said: '(He is) either a sorcerer or a madman.'‘ (...) Pharaoh possessed great power and might. So much so that this power and authority even led him to declare his own divinity. Naturally, Pharaoh never wanted this power and authority to slip from his hands. Therefore, he had no tolerance even for the smallest occurrence that might cause its loss. This was the most fundamental reason for his stance against Moses. Of course, in this situation, it was not possible for him to escape the influence of arrogance and insolence and believe in the truth presented by Moses. Because this feeling of power and greatness was the sole element that enabled him to act in disbelief. All this shows us that there were two important factors that caused Pharaoh to show enmity towards Moses: one was his possession of power and authority, and the other was his desire not to lose said authority. In fact, the main factor feeding his denial was this sense of greatness represented by power. (M. DEMIRCI, 3/200)

 

(40). ‘So We seized him and his hosts and cast them into the sea; he was in a state of self-blame.’ While performing acts to be condemned: that is, while committing crimes with disbelief and transgression. This meaning pointed out by the commentators describes his state before drowning. It also means "mulim: blaming his own soul," which expresses the regret he showed while drowning by saying: "I believe that there is no God except Him in whom the Children of Israel believe" (Yunus 10/90). (ELMALILI, 7/262)

 

(41). ‘And in (the story of) Ad (there are lessons), when We sent against them the devastating wind.’ The reason the wind sent to the people of Ad was called "aqim" (devastating/barren) was that it carried death and disaster instead of water and life, as they had hoped. It was because it rotted and scattered everything it passed over, turning it into crumbled fragments. (S. KUTUB, 9/379)

 

Wind is one of the forces in this universe, one of the armies of Allah. "None knows the armies of your Lord but He" (Mudaththir 31). And Allah sends the wind—within the framework of His own will and laws—in any form at a determined time, upon whomever He wishes, either to kill and destroy or to revive and bring to life. (S. KUTUB, 9/379, 380)

 

Hadith: "The people of Ad were destroyed by the dabur (western) wind. As for me, I have been given victory with the saba (eastern) wind." (From Bukhari, Istisqa 25; Muslim, Istisqa Hadith no 900; I. H. BURSEVI, 20/67)

 

(42). ‘It spared nothing that it reached,’ that is, it was making the lives, houses, properties, and animals it passed over ‘like crumbled ruins,’ into pulverized, rotten fragments. Ramim is the name given to objects that have rotted and turned into fragments, such as bones, plants, dried grass, and the like. (I. H. BURSEVI, 20/68)

 

(43). ‘In Thamud too (there are lessons). When it was said to them: 'Enjoy yourselves for a while.'‘ The words "enjoy yourselves for a duration" may be a reference to the three-day period given to them after they killed the she-camel. Indeed, this subject is expressed in a verse as follows: "Salih said to them, 'Live in your land for three more days'" (Hud 11/65). Or, this reference means the period they enjoyed and benefited from from the arrival of Prophet Salih until they killed the she-camel, disobeyed their Lord's command, turned away from it, and finally deserved destruction. (S. KUTUB, 9/380)

 

(44). ‘They insolently defied the command of their Lord, so the thunderbolt struck them.’ That is, the punishment seized them. In other surahs, it is called "sayha: the cry," and here "saiqa: the thunderbolt"; the intended meaning is the same calamity. ‘They were looking on"’; since three days had been mentioned and the signs had begun to appear, they had started to watch for the punishment. It should not be forgotten that waiting for punishment is more bitter than the punishment itself. Or, while being struck by the punishment and still in their death throes, they were seeing each other's full disaster and horror. (ELMALILI, 7/262)

 

(45). ‘(Then) they were unable to stand up, nor could they help themselves.’ These expressions show the scene of a sinking people with all its horror in some way. (ELMALILI, 7/262)

 

(46). ‘And (We destroyed) the people of Noah before. Indeed, they were a people who had drifted from the right path.’ That is why they were destroyed. In this way, these are examples indicating that there will be a judgment on earth. (ELMALILI, 7/263)

 

51/47-54 WE BUILT THE HEAVEN WITH OUR OWN HANDS

 

Translation

 

47- We built the heaven with (Our) power. Indeed, We are the possessors of vastness and power.

 

48- And the earth We have spread out. And how excellently We spread (it)!

 

49- (O mankind!) And of everything We have created pairs, that you may reflect (and take heed).

 

50- (O Messenger! Say: O mankind!) "So flee to Allah (from associating partners with Him; take refuge in Him and hasten to obey Him). Indeed, I am a clear warner to you from Him."

 

51- (O Prophet! Say: O mankind!) And do not set up another deity with Allah. Indeed, I am a clear warner to you from Him.

 

52- (O Messenger!) Likewise, no messenger came to those before them but they said: "(He is) a sorcerer or a madman."

 

53- Have they transmitted this (legacy) to one another (from generation to generation)? (No!) Rather, they are a transgressing people.

 

54- (O Prophet!) So turn away from the polytheists. (For their failure to follow the right path) you are not to be blamed. (Because you have fulfilled your duty of notification.)

 

Commentary

 

(47). ‘We built the heaven with (Our) power. Indeed, We are the possessors of vastness and power.’ The main interpretations made for the sentence translated as "Indeed, We are expanding (it)" are as follows: (a) We possess vus’at, meaning vastness and power; it should not be thought that Our power diminished by providing this magnificence in the sky; We expand it further if We wish. The content and style in Surah Al-Baqarah verse 255 and Surah Qaf verse 38 evoke this meaning. (b) Just as We are not in need of anything, We are also the ones who bestow blessings abundantly; We remove distress and give expansion to those in straits. (Shawkani, ELMALILI) (c) We are expanding the universe. This interpretation has been made in the light of the "expansion theory" put forward based on the scientific determination that celestial bodies move away from each other and the distance between them is gradually increasing. (QUR’AN WAY, 5/134)

 

In our opinion, if the theories claimed by astronomers regarding the expansion of the universe are correct, it can be said that the expansion of the sky is intended by the verse in question. Otherwise, it may be more appropriate to understand the words "and indeed We are expanding it" as the vastness of Allah's power and the expansion of the provision given by that Supreme Being toward the creation, as put forward by classical commentators. (M. DEMIRCI, 3/203)

 

(48). ‘And the earth We have spread out"’—We have equipped it with various blessings and spread it under you like a bed so that you may stay upon it for a while and receive your share of life. ‘And how excellently We spread (it)"’—just as it is spread with various blessings, the strength and power to spread better ones in the future and give more beautiful blessings are also present. (ELMALILI, 7/265)

 

(49). ‘And of everything We have created pairs, that you may reflect.’ Oneness belongs only to Allah Almighty. Apart from Him, all beings, animate and inanimate, have been created in pairs (see Ra'd 13/3; Yasin 36/36). Just as everything in the universe has a counterpart and gains meaning and yields results only with it, this also reveals that the existence of the hereafter is necessary as a counterpart to the life of this world. For just as trees do not bear fruit without pairing, the life of this world that does not pair with the hereafter remains fruitless and meaningless. (O. CELIK, 4/647)

 

That is, all beings are in pairs. Like heaven and earth, night and day, sun and moon, land and sea, light and darkness, faith and disbelief, happiness and misery, death and life, paradise and hell. Even animals and plants are like this. Therefore, Allah Almighty says: "That you may take heed." Meaning, that you may know the Creator is without partner, one and unique. (From Ibn Kathir; S. HAWWA, 14/160)

 

In our age, the meaning of "being a pair" has been clarified in a very wide framework to include animals, plants, inanimate objects, and even galaxies. There is not a single atom or a single element in which being a pair is not the case. Since it is said in the verse: "and of everything"; all the discoveries made by man so far make one of the miracles of the Qur'an even more understandable in this regard. (S. HAWWA, 14/160)

 

‘That you may reflect and take heed"’—That is, so that you may look and reflect upon all our actions such as making this heaven solid, spreading the earth like a bed, and creating pairs. And following this, it is so that you may learn that Allah created everything and gave its provision, that He is worthy of worship, and therefore possesses the power to resurrect all living beings again, and act according to this knowledge. (I. H. BURSEVI, 20/80)

 

(50). ‘So flee to Allah"’—In order to be protected from His punishment and that painful torment, and to enter among the righteous who are given the glad tidings of Paradise and springs, come under His protection with faith, tawhid, good deeds, and servitude. ‘Know that I am a clear warner to you from Him.’ I am a prophet tasked with informing of the punishment prepared for those who associate partners and those who rebel, and I am a prophet who either has his prophethood clear with signs and miracles or explains the things that need to be explained beautifully. Meaning: "Say this, O Muhammad!" (ELMALILI, 7/266)

 

Allah Almighty, who brought into existence the mentioned beings and events (mentioned above in verses 47, 48, 49), has sent Hz. Muhammad (pbuh) as a prophet and through him invites people to tawhid and to serve Him alone. Therefore, it is necessary to leave shirk for tawhid, to leave worshipping idols for worshipping Allah, to leave disbelief for faith, to leave deviation for guidance, to leave obedience to Satan for obedience to the Merciful, to leave ignorance for knowledge, to leave sins for repentance, to escape from the domination of souls and run to Allah; and to lose oneself in the servitude and remembrance of Allah Almighty. (O. CELIK, 4/647)

 

(51). ‘And do not set up another deity with Allah. Indeed, I am a clear warner to you from Him.’ Do not be like the polytheists and Samiri who said, "Allah exists, but let us also have an idol we can see." For even if the polytheists accepted the existence of Allah in words, their hearts, love, and respect were still on the side of their idols. As ages passed, idols also changed, taking various forms and names. (H. T. FEYIZLI, 1/521)

 

(52). ‘Likewise"’—that is, the event encountered by the Messenger of Allah (pbuh) in the way the Quraish and other Arabian polytheists denied him by using the terms "sorcerer" or "possessed" also occurred against the prophets of previous nations. Indeed, the following sentence explains this reality: ‘No messenger"’—a messenger from the messengers of Allah—’came to those before them but they immediately said: 'He is a sorcerer or a madman.'‘ That is, if that prophet showed them a miracle, they called it magic; if he informed them of the gathering and resurrection, they likened his words to the words of madmen. Therefore, O my Messenger, do not be saddened by the denial of your people! (I. H. BURSEVI, 20/83)

 

(53). ‘Have they transmitted it to one another?’ That is, did the previous and current ones always recommend calling (the prophets) sorcerers and madmen to each other? How could they, when most of them did not even know about each other? ‘Rather, they"’—those who call the Prophets such sorcerers or madmen—’are a transgressing people.’ Because they are in agreement in transgressing against the Truth and in the quality of transgression, the words resulting from it also resemble each other. (ELMALILI, 7/266, 267)

 

(54). ‘Turn away from them!’ Do not pay attention to them! Nesafi says: "Turn away from those who do not respond to your invitation due to their stubbornness, despite your inviting them again and again!" ‘You are not to be blamed.’ Nesafi says: "You are not to be blamed for turning away from them after conveying the message and spending all your strength in the matter of conveying and invitation." (S. HAWWA, 14/151)

 

51/55-60 REMINDER BENEFITS THE BELIEVERS

 

Translation

 

55- And continue to remind (with the Qur'an), for indeed, the reminder benefits the believers.

 

56- I did not create the jinn and mankind except to worship Me (with obedience and servitude).

 

57- I do not desire from them any provision, nor do I desire that they should feed Me.

 

58- Indeed, it is Allah who is the Provider, the Possessor of Power, the Mighty.

 

59- And indeed, for those who have wronged, there is a portion (of punishment) like the portion of their companions (of the past). So let them not be impatient (asking Me to hasten it).

 

60- So woe to those who disbelieve from their Day which they are promised!

 

Commentary

 

(55). ‘And continue to remind with the Qur'an,’ that is, continue to preach and give advice by reminding them of their duties and responsibilities. ‘For indeed, the reminder benefits the believers.’ Reminding them of their duties and responsibilities through preaching and advice benefits the believers. It prevents those who have believed from forgetting or falling into heedlessness; it strengthens their faith, increases their joy, allows them to learn what they do not know, and even causes those inclined toward faith to come to faith. (ELMALILI, 7/267)

 

Every Muslim has the duty to inherit the quality of reminding and giving advice from the Messenger of Allah (pbuh). For it has been commanded: "Indeed, in the Messenger of Allah you have an excellent example to follow." Our Supreme Messenger also commanded us to convey the message. People before us are of two types: believers and disbelievers. Disbelievers are also of two types: for one group, there is no place for Allah's threat in their hearts; for the other group, there is still room for Allah's threat in their hearts. As for the believer, there is no doubt that the advice and reminder will benefit them. As for the person whose heart still has room for Allah's threat, it is hoped that they will benefit if they are advised with the Qur'an. For instance, Hz. Umar was a disbeliever. According to a narration, he entered Islam immediately after reading a portion of the Noble Qur'an. As for the one whose heart does not fear Allah's threat in any way, the starting point for such a person is to first present the evidence against them regarding the existence of Allah, and then progress step by step. (S. HAWWA, 14/161)

 

(56). ‘I did not create the jinn and mankind except to worship Me.’ (...) The word "ibadah / worship" mentioned in the 56th verse does not only mean acts of worship performed within a certain intention, form, and conditions such as prayer, fasting, pilgrimage, etc. The full meaning of this expression is that jinn and humans should not worship or obey anyone other than Allah, should not bow down to anyone but only before Allah, should obey His commands and fear Him, should only follow the laws of Allah's religion, should not expect anything from anyone else, and should not open their hands to pray before anyone else. (O. CELIK, 4/649)

 

A question may come to mind here: "Allah stated that He created only humans and jinn, yet is He not the Creator of the entire universe? Also, while every atom in the universe worships Allah, why is it said that only humans and jinn were created to worship Allah?" This question can be answered as follows: Jinn and humans are creatures given the freedom of will to worship Allah, to turn away, or to worship others. Other beings in the universe do not possess such freedom of will. Since they have no option other than worshipping Allah by complying with the laws He has set, only humans and jinn are addressed. (MAWDUDI, 5/482)

 

(57). ‘I do not desire from them any provision.’ That is, I did not create them to provide for Me, nor to provide for themselves. Or, I did not create them so that they might provide for any of My servants. ‘Nor do I desire that they should feed Me.’ He is supreme and transcendent above this. He is the One who needs nothing, remote and transcendent from every kind of need. (S. HAWWA, 14/152)

 

(58). ‘Indeed, it is Allah who’ provides for His creatures ‘and who is the Possessor of Power’ with complete, perfect might. Since this is the case, the person who does not worship Him is a wrongdoer (zalim). Therefore, such a person deserves punishment both in this world and in the hereafter. (S. HAWWA, 14/152)

 

(59). ‘And indeed, for those who have wronged, there is a portion (of punishment) like the portion of their companions (of the past).’ For those who do wrong—like the polytheists of Mecca who did not believe in the Prophet and avoided serving Allah, thus wasting their own souls by dragging themselves toward eternal punishment through shirk and transgression—there is a full portion similar to the portions of their companions. (ELMALILI, 7/268)

 

‘Let them not be impatient.’ Let them not ask for the punishment to come quickly. Ibn Kathir says: "There is no need for them to ask for this in haste; because it will inevitably come." (S. HAWWA, 14/152)

 

(60). ‘So woe to those who disbelieve from their Day which they are promised!’ What is meant by this is the Day of Resurrection. (S. HAWWA, 14/152)

 

What is meant by ‘the days they are promised’ are the days in the hereafter when they will be punished with Hell. Those who die as disbelievers will be thrown into Hell and will remain there eternally. (I. KARAGOZ, 7/397)