CHAPTER 37: AS-SAFFAT (THOSE RANGED IN RANKS)

 

Surah as-Saffat was revealed during the Meccan period. It consists of 182 verses. It takes its name from the first verse. it discusses subjects such as angels, jinn, and the hereafter, and narrates the stories of past prophets. (H. T. FEYIZLI, 1/445)

 

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

 

37/1-10 WE ADORNED THE NEAREST HEAVEN WITH STARS

 

Translation

 

1-2-3-4- By those (angels) lined up in rows, and those who drive (the clouds/shout to deter Satan from interfering with revelation/direct humans from sin to good), and those who recite the message (the Qur'an), indeed your God is but one God.

 

5- (Your God is) the Lord of the heavens and the earth and whatever is between them, and the Lord of every sunrise [points of sunrise].

 

6-7- Indeed, We have adorned the nearest heaven with an adornment of stars. And (protected it) as a safeguard against every rebellious devil. [cf. 15/16-18; 67/5]

 

8-9- They (the devils) cannot listen to the "Exalted Assembly" (the assembly of superior angels) and are pelted from every side. Driven away; and for them is a perpetual punishment. [cf. 38/69-70]

 

10- Except one who snatches a fragment (of speech), and he is pursued by a burning flame of piercing brightness.

 

Commentary

 

(1-4). ‘By those (angels) lined up in rows, and those who drive, and those who recite the message, indeed your God is but one God.’ (That angels are meant in this verse is understood from verses 164-165 and their commentaries.) (H. T. FEYIZLI, 1/445)

 

Saff is a verbal noun meaning to arrange many things in order on a straight line, and the arranged row is also called "saff" as a noun. Like the row in prayer (namaz) or the order of a battle line. An oath is taken by the angels who are arranged in a perfect order at various levels in Allah's sovereignty and perform their duties, which also points to the foundations of organization such as the congregation, jihad, and forces of knowledge required for Islam. In this case, the meaning is: I swear by those angels, those forces, who are arranged in rows. This row includes everything from the angels surrounding Allah's Throne to the angels ready for Allah's command to perform duties by taking place in the celestial bodies that adorn the world's sky, and it also includes the sign for the nation and congregation represented by the rows formed during the five daily prayers. (ELMALILI, 6/429, 430)

 

‘By those who drive’ (oath): These drivers include those who drive clouds like the driving angels, as well as the deterrent and repelling forces that generally prevent and repel. In this way, all mujahid armies are included in this, as well as especially those who command and lead, and those who give advice and move others forward. (ELMALILI, 6/430)

 

‘By those who recite the Zikir (oath): They bring down revelation, books, and the Qur'an from the Truth, and they instill knowledge and gnosis. I say by swearing by all these and reminding of their importance that ‘indeed your God whom you shall worship is one.’ (ELMALILI, 6/430)

 

‘Those who recite the Zikir’: The angels who deliver the revelation they receive from Allah to the prophets. The prophets chosen to deliver Allah's religion to people. The true scholars and inviters to Islam who try to learn, teach, live, and convey Allah's book to all humanity. All Muslims who try to read and understand the Holy Qur'an, which is also named Zikir and is full of unique advice and counsel. The verses of the Qur'an that command doing good deeds, morality, and manners. (O. CELIK, 4/231)

 

Hadith: Jabir b. Samura (r) said: The Messenger of Allah (s) said: ‘Will you not line up as the angels line up in the presence of their Lord?’ We asked: How do the angels line up in the presence of their Lord? He said, ‘They complete the front rows and lean closely together in the row.’ (Narrated from Muslim, Abu Dawud, Nasai, Ibn Majah, and al-A’mash; S. HAWWA, 12/206)

 

In our opinion, rather than restricting these verses to a certain type of being or a certain group within a type—taking into account the absolute nature of the expressions—it is more accurate to think that they refer to all cosmic beings that submit to divine laws; along with the angel, the human, and all visible and invisible beings who meet and unite in the same consciousness of belief and servitude, turning to Allah, being servants to Him, and working for the dominance of His laws in the order of existence, and in moral and religious life, keeping them alive in their tongue, heart, and life. (QUR’AN WAY, 4/520)

 

(5). ‘(Your God is) the Lord of the heavens and the earth and whatever is between them, and the Lord of every sunrise [points of sunrise].’ Wherever a person is on earth, they see a single rising point and a single setting point for the Sun. Therefore, the place where the Sun sets is the rising point for those on the other side of the earth. Thus, the rising of the Sun means setting for others. Accordingly, two separate rising points and two separate setting points are in question. In reality, for any of the parts of the spherical earth, rising and setting are definitely in question at every moment. That is why sunrises and sunsets are mentioned. The Holy Qur'an's mention of this matter is one of its many miracles. The mention of sunrises and sunsets is also a sign that the earth is a sphere. Because it is not possible to speak of sunrises and sunsets unless the earth is in the shape of a sphere. In this, we see a Qur'anic miracle when we look at the knowledge of the Arabian Peninsula during the period of the revelation of the Holy Qur'an. (S. HAWWA, 12/208)

 

(6, 7). ‘Indeed, We have adorned the nearest heaven with an adornment of stars.’ What is meant by the near heaven is the sky observed when looking from the earth. Here, the magnificent beauty of the sky adorned with stars, observed with the naked eye especially on clear nights when there is no moonlight, is recalled to draw attention to the perfection and uniqueness of the power that created it. This aesthetic view of the sky is described in other verses as, ‘We have adorned the nearest heaven with lamps’ (Fussilet 41/12; Mulk 67/5; QUR’AN WAY, 4/521).

 

‘And (protected it) as a safeguard against every rebellious devil.’ Ibn Kathir says: ‘We protected the sky against every rebellious devil who wants to steal hearing and listen to the words of the Exalted Assembly from there. If he attempts to listen to the word in this way, a flame that pierces him comes and burns him. The word "marid" in the verse means one who steps out of obedience, the stubborn one.’ Nasafi says: ‘That is, we created the stars both as an adornment for the sky and to protect it from the devils.’ (S. HAWWA, 12/204, 205)

 

(8, 9). ‘The devils can no longer listen to the "Exalted Assembly." They are pelted from every side.’ With the prophethood of the Messenger of Allah (saw) and the beginning of the revelation of the Qur'an, the sky was taken under stricter protection and the devils were forbidden from rising to the Exalted Assembly, that is, the supreme assembly where the inhabitants of the sky and angels are located, and listening to the angels (see Jinn 72/8-10). From then on, the devils who want to go up to listen to the conversations of the inhabitants of the sky are chased away by sparks thrown at them from every side. Thus, they cannot steal news from the sky. However, if there is one who snatches a stolen news, then a bright or burning shihab (meteor) that pierces the air with its light reaches him and destroys him (see Hijr 15/17-18; O. CELIK, 4/232).

 

‘They are driven away.’ Ibn Kathir says: They are pelted with piercing flames and driven away in a way that ensures their expulsion and removal from there and prevents them from reaching the Exalted Assembly. (S. HAWWA, 12/205)

 

‘And for them is a perpetual punishment.’ Nasafi says: ‘That is, while they are pelted with shihabs (piercing flames) while they are in the world, a continuous punishment is prepared for them in the hereafter as well.’ Ibn Kathir says: ‘That is, in the home of the hereafter, there will be a permanent, continuous, and painful punishment for them.’ (S. HAWWA, 12/205)

 

(10). ‘Except one who snatches a fragment (of speech), and he is pursued by a burning flame of piercing brightness.’ The One who does all this is Allah, the Lord of the worlds. He alone is worthy of divinity and worship. In the pelting of the devils when they rise to the sky and in the mention of the angels at the beginning of the surah and the statement that they recite the Zikir, there is a sign that Allah Almighty protects His revelation. (S. HAWWA, 12/205)

 

Although it is impossible for us to fully understand the devils' approach to the highest assembly of angels to try to steal information and their removal by a burning and piercing fireball, we learn from these verses that the information and revelation Allah gave to the angels are protected, and that no one can possess knowledge of the unseen (ghayb). (I. KARAGOZ 6/323)

 

37/11-21 THAT RESURRECTION CONSISTS OF BUT A SINGLE SHOUT

 

Translation

 

11- (O My Prophet!) Now ask them (those who deny): Are they a more difficult (or stronger) creation, or those [others] We have created? Indeed, We created them (first) from a sticky clay. (Resurrecting them in the hereafter is easier than this.) [cf. 40/57]

 

12- (My Messenger!) Rather, you wonder (at their denial of Allah's power), while they mock (you).

 

13- And when they are reminded, they do not take heed.

 

14-15- And when they see a miracle, they mock and say, "This is not but obvious magic."

 

16-17- They say, "When we have died and become dust and bones, are we indeed to be resurrected? And our forefathers as well?"

 

18- (O My Prophet! Say to the disbelievers:) "Yes, and you will be [rendered] humiliated and debased."

 

19- It (the moment of resurrection) will be only a single shout (the second blowing of the Trumpet); and immediately they will be (resurrected and) looking on (in confusion).

 

20- And (the disbelievers) will say, "Woe to us! This is the Day of Recompense and separation!"

 

21- (It will be said,) "This is the Day of Judgement [and separation] which you used to deny."

 

Commentary

 

(11). ‘Now ask them (those who deny): Are they a more difficult creation, or those [others] We have created? Indeed, We created them from a sticky clay.’ Ibn Kathir says: ‘Allah the Almighty says: Ask those who deny the resurrection after death; is their creation more difficult, or the heavens, the earth, and the angels, devils, and other great creatures between them? They themselves will admit that these creatures are more difficult in terms of creation than themselves. Since this is the case, why do they deny the resurrection after death? Yet they witness the creation of things that are greater than what they deny.’ (S. HAWWA, 12/216)

 

(..) which beings are difficult to create? It must be expressed immediately that the creation of the heavens and the earth is certainly more difficult than the creation of man. Accordingly, is Allah, who created the heavens and the earth and keeps them in space without pillars (Ra’d 13/2; Luqman 31/10), not capable of resurrecting man again after death? Undoubtably, that Supreme Being possesses this power. Therefore, if man investigates the mind-boggling cosmic functioning of the universe, he will not find it difficult to understand the resurrection. Because its realization is much more difficult than the resurrection of people. Indeed, this matter is clearly expressed in the following verse: ‘Do they not see that Allah, who created the heavens and the earth and was not wearied by their creation, is able to give life to the dead? Yes, He is over all things competent’ (Ahqaf 46/33). Accordingly, it can be briefly said that on one side of the existing comparison in the above-mentioned verse is man, and on the other side are the heavens, the earth, the stars, the mountains, the seas; in short, all beings in the universe. The purpose of such a comparison is undoubtedly to open a door for man to believe. (M. DEMIRCI, 2/673, 674)

 

(12). ‘(My Messenger!) Rather, you wonder (at their denial of Allah's power).’ Ibn Kathir says: O Muhammad, you wonder at the denial of these people who reject the resurrection after death. Yet you believe in and confirm these astonishing things of Allah the Almighty with all your heart. This astonishing situation is the return of the bodies again after they have rotted. They, on the other hand, are in a state completely opposite to yours because they utterly deny and mock what you say on this subject. That is, you wonder at their denial because the matter is quite clear to you; ‘while they mock’ you, they meet your amazement with mockery. (S. HAWWA, 12/216, 217)

 

(13). ‘And when they are reminded, they do not take heed.’ They do not accept when they are given advice. Despite their denying, inconsistent, and ridiculous attitudes, they also lack the capacity to listen and take heed of the truth. (S. HAWWA, 12/217)

 

(14, 15). ‘And when they see a miracle, they mock.’ They have fun and mock it as much as possible, or they call one another to mock it. Miracles do not benefit them, nor does remembering. They have no intellect to submit to its judgment. Worse than all this is that they evaluate the certain truth as a spell: ‘And they say: This is nothing but obvious magic.’ What is it that they name magic? It is the resurrection after death. (S. HAWWA, 12/217)

 

(16, 17). ‘"When we have died and become dust and bones, are we indeed to be resurrected?’ They ask this question with a denying attitude: Are we to be resurrected after becoming dust and bones?! they say. ‘And our forefathers as well?" they say.’ That is, will our old ancestors also be resurrected in the same way? Their aim is to say that because they died and went long ago, their resurrection is a more distant possibility and a more false claim. Thus, we also learn why Allah the Almighty commanded His Messenger to ask these disbelievers the question mentioned earlier (in verse 11) and why this question was directed at them. (S. HAWWA, 12/217)

 

(18). ‘Say: "Yes, and you will be [rendered] humiliated and debased."’ You will all be resurrected together. Ibn Kathir says: ‘That is, O Muhammad, say to them: Yes, after you have become dust and bones, you will be resurrected on the Day of Resurrection as ones humiliated and disgraced under the command of the Great Power.’ (S. HAWWA, 12/218)

 

Allah is capable of all things. You die, and He resurrects you when He wills. You are helpless and desperate before Him. (MAWDUDI, 5/15)

 

(19). ‘It (the moment of resurrection) will be only a single shout. Immediately they will be (resurrected and) looking on.’ It is stated in the commentaries that the word zejre in the 19th verse, which we translated as "terrible shout," expresses the terrifying sound that the Trumpet will make during its second blowing, which will ensure the inevitable resurrection of all the dead; the expression meaning "then suddenly they will be looking around in amazement" also shows this. Indeed, in Surah az-Zumar, it is reported that the Trumpet will be blown twice, and then it is said: ‘Then it will be blown again, and at once they will be standing, looking on.’ (QUR’AN WAY, 4/526)

 

(20). ‘And they will say: "Woe to us! This is the Day of Recompense!"’ It is the day we will be called to account and see the recompense of our deeds. Wayl (woe) is the word said at the moment a person is to be destroyed. (S. HAWWA, 12/218)

 

(21). ‘(The angels will say:) "This is the Day of Judgement which you used to deny."’ That is, it is the day of giving judgment and separating those who found guidance from those who went astray. These words will be said to them in a rebuking tone. Ibn Kathir says: ‘Allah the Almighty will command the angels at the place where the account will be held, at the gathering place, and at the place where the records of deeds will be distributed, to distinguish the disbelievers from the believers.’ (S. HAWWA, 12/218)

 

37/22-39 THE WRONGDOERS WILL BOW IN HUMILIATION THAT DAY

 

Translation

 

22-23- (Allah will command His angels:) "Gather those who committed wrong and their companions and what they used to worship other than Allah. And guide them to the path of Hellfire."

 

24-25- (It will be said to the disbelievers:) "And stop them; indeed, they are to be questioned." (And it is said:) "What is [the matter] with you that you do not help each other?"

 

26- But they, that Day, are in surrender (bowing their heads in humiliation).

 

27- And they will approach one another, questioning (and accusing) each other.

 

28- (Those who followed leaders) will say, "Indeed, you used to come at us from the right (appearing as if telling the truth, deceiving and misleading us)."

 

29- (The disbelieving leaders) will say, "Rather, you yourselves were not believers."

 

30- "And we had over you no authority/pressure. Rather, you were a transgressing and rebellious people!"

 

31- "So the word of our Lord (the decree of punishment) has come true against us; indeed, we will taste [it]."

 

32- "And we led you astray; indeed, we were ourselves astray."

 

33- So indeed they, that Day, are sharing in the punishment.

 

34- Just as We punish the disbelieving leaders, We will also punish the (following) disbelievers, wrongdoers, and rebels.

 

35-36- For indeed, when it was said to them, "There is no deity but Allah," they were arrogant. And they would say, "Are we to abandon our gods for a mad poet?"

 

37- Rather, (he is not mad or a poet). He has come with the truth and confirmed the messengers.

 

38- (O disbelievers!) Indeed, you will surely taste the painful punishment.

 

39- And you will not be recompensed except for what you used to do (because of your denial and rebellion).

 

Commentary

 

(22). ‘(Allah will command His angels:) "Gather those who committed wrong, and their companions, and what they used to worship other than Allah. And guide them to the path of Hellfire."’ "Their companions": gather those who are like them, their counterparts, their brothers, and those who were with them. The address here is to the angels. Who else will be gathered? "What they used to worship"; their idols they worshipped instead of Allah, those they associated with Allah. All of these will be gathered together with them in their place. ‘And guide them to the path of Hellfire.’ Show them the way to Hell. Tell them which path leads to the Fire. (S. HAWWA, 12/218)

 

What is meant here is their gathering and being driven, not the resurrection. For the resurrection has already taken place. By "wrongdoers," what is meant are the pagans from among the children of Adam. It means gather and bring together those who wronged themselves by associating partners with Allah. (I. H. BURSEVI, 16/462)

 

(24, 25). ‘"And stop them; indeed, they are to be questioned."’ Ibn Abbas says: That is, detain them, for they will be called to account. Ibn Kathir says: ‘Stop them until they are questioned about the deeds they performed and the words they spoke during their worldly life.’ (S. HAWWA, 12/218, 219)

 

The disbelievers are stopped at the place of gathering. ‘Because they will be questioned.’ The questioning of the disbelievers is to reveal their guilt; it is not for weighing their rewards or sins. Because disbelievers have no faith, they have no rewards at all (5/5; cf. al-An’am 130; I. KARAGOZ 6/329).

 

Hadith: Ibn Abi Hatim narrates... Anas b. Malik (r) said: The Messenger of Allah (s) said: ‘If any caller calls to something, on the Day of Resurrection, he will be stopped with it. Even if a man called only one person, it will not leave him; it will not separate from him.’ Then he recited the command of Allah the Almighty: ‘And stop them; indeed, they are to be questioned.’ (From Tirmidhi and Ibn Jarir; S. HAWWA, 12/229)

 

‘(To the disbelievers) "What is [the matter] with you that you do not help each other?" (it will be said).’ This is a rebuke indicating that while they used to help each other during their worldly life, they are now incapable of helping one another. (S. HAWWA, 12/219)

 

(26). ‘But they, that Day, are in surrender (bowing their heads in humiliation).’ They have submitted to Allah's command; they cannot act contrary to it, they cannot go outside of it. Nasafi says: They have surrendered one another (to the punishment) and, being helpless, have left each other without aid. (S. HAWWA, 12/219)

 

‘And they will approach one another, questioning.’ They will argue with each other and make accusing claims. The flow of the expressions shows that this debate and mutual blaming will take place in the gathering place of the Resurrection between those who followed and those who were followed. (S. HAWWA, 12/219)

 

(28). ‘And they will say’—that is, the followers will say to those they followed: ‘"Indeed, you used to come at us from the right."’ (This verse) means: you appeared to be telling the truth, deceiving and misleading us; because you had power and we were weak. (I. KARAGOZ 6/331)

 

Mujahid (also) says: What is meant by the command ‘you used to come from the right’ is that you used to come in the form of truth. The disbelievers will say these words to the devils. Qatada said: ‘Humans will say to the jinn: You used to come to us from the right when we were in the world. That is, you came from the side of good and prevented us from good.’ Suddi says: You came to us from the side of truth, made falsehood look beautiful, and prevented us from the truth. (S. HAWWA, 12/229)

 

The goal of this scene conveyed from the place of gathering is to warn both the leaders of societies and those who follow them. Leaders and intellectual pioneers should avoid practices that will lead people down wrong paths, considering that they will face such an accusation tomorrow. Those who follow should also be able to decide freely and consciously with their own will on matters of belief and deeds for which they will be responsible in the presence of Allah, displaying an honorable and dignified personality without being under the control of others. (O. CELIK, 4/236)

 

(29). ‘They’—the commanders, leaders, those who were followed from among the jinn and humans—‘will say to those (who followed them): No, you yourselves were not believers.’ Although you had the opportunity to believe, you turned away from it and chose disbelief by your own will, without our coercion. Ibn Kathir says: ‘That is, the situation is not as you claim. Your hearts already denied faith and accepted disbelief and rebellion.’ (S. HAWWA, 12/220)

 

(30). ‘"And we had over you no authority"’—we had no power of enforcement over you that could take away your will or choice—‘"Rather, you were a transgressing and rebellious people!"’ Ibn Kathir says: ‘That is, you had no proof of the truth of what we invited you to.’ (S. HAWWA, 12/220)

 

‘Rather, you were a transgressing people.’ In fact, you were a community that chose transgression and rebellion willingly. Ibn Kathir says: ‘Rather, you were those who exceeded the truth and opposed it. In this respect, you accepted our calls and left the truth that the prophets brought and put forward evidence for its correctness, and you opposed them.’ (S. HAWWA, 12/220)

 

(31). ‘"So the word of our Lord (the decree of punishment) has come true against us."’ We have all become condemned to the punishment He threatened. ‘"Indeed, we will surely taste [it]!"’ We will definitely taste this punishment; there will be no escape from it. For they will know their situation. Ibn Kathir says: ‘The arrogant ones will say to the oppressed: Allah's word of punishment has come true against us. We are among the wretched who will taste the punishment on the Day of Resurrection.’ (S. HAWWA, 12/220)

 

(32). ‘"We led you astray"’—We invited you to misguidance and rebellion—‘"indeed, we were ourselves astray."’ We wanted to lead you astray so that you would be like us. That is, we invited you to the situation we were in; and you accepted our call. (S. HAWWA, 12/220)

 

(33). ‘So indeed they, that Day, are sharing in the punishment.’ Just as they were partners in rebellion, they will be together in the punishment. Ibn Kathir says: ‘That is, they will all be in the Fire, each according to their own situation.’ (S. HAWWA, 12/220)

 

From the tone of verses 31-33, it is understood that those who lead those under their authority away from the straight path shown by the prophet will be punished both for their own sins and for misleading others; likewise, those who stray will be punished both for their own transgression and for being the satellites of others. (QUR’AN WAY, 4/529)

 

(34, 35). ‘Indeed, this is how We punish the disbelievers, wrongdoers, and rebels.’ ‘For indeed, when it was said to them, "There is no deity but Allah," they were arrogant.’ That is, when they heard the word of Tawhid, they would be arrogant and persist in associating partners. Ibn Kathir says: They would not say the word of Tawhid as the believers said it; they could not bring themselves to say it out of their arrogance. (S. HAWWA, 12/232)

 

Hadith: Ibn Abi Hatim narrates... According to the narration of Said b. al-Musayyib, Abu Hurayra (r) said: The Messenger of Allah (s) said: ‘If a person says there is no deity but Allah, he protects his property and life from me. Except for what is the right of Islam (retaliation), his account belongs to Allah, the Almighty and Majestic.’ When Allah the Almighty spoke of an arrogant people in His book, He said: ‘For indeed, when it was said to them: There is no deity but Allah, they were arrogant.’ (S. HAWWA, 12/230)

 

(36). ‘And they would say: "Are we to abandon our gods for a mad poet?"’ The understanding of life that the Prophet (s) wanted to establish threatened their established order and required them to give up some selfish calculations. This was difficult for them. The way out was to engage in a struggle with the Prophet, to try to make him give up his cause, to break his influence, and to stop his progress. In this respect, one of the remedies they applied to was to accuse our Master (s) of "madness." But they will suffer the punishment for what they did in Hell. (O. CELIK, 4/237)

 

(37). ‘Rather!’ The matter is not as they said. There is no poetry or madness involved. (I. H. BURSEVI, 16/472) ‘He has come with the truth and confirmed the messengers.’ Ibn Kathir says: ‘That is, he confirmed the previous messengers in all that they reported regarding beautiful qualities and straight paths; and he conveyed what he received from Allah the Almighty, his Sharia, and His command just as they reported.’ (S. HAWWA, 12/221)

 

By "Truth," what is meant is the information in the Qur'an and its verses, the principles of faith, the halal and haram, the commands and prohibitions, the principles and rulings. (I. KARAGOZ 6/334, 335)

 

(38). ‘Indeed, you will surely taste the painful punishment.’ O pagans! Undoubtedly, you will taste the painful punishment because of your associating partners, denying the messengers, and being arrogant. (I. H. BURSEVI, 16/472)

 

The sentence ‘And you will not be recompensed except for what you used to do’ expresses divine justice, that Allah the Almighty will not wrong anyone, and that those thrown into Hell will be thrown there because of their own denial, shirk, rebellion, oppression, and sins. (I. KARAGOZ 6/335)

 

37/40-49 THE SINCERE SERVANTS OF ALLAH

 

Translation

 

40- Except, however, the chosen (sincere) servants of Allah (who are devoted to Him from the heart); they are outside of this (punishment).

 

41-42-43-44- For those there is a known provision (the taste and characteristics of which are known to us), various fruits. And they will be honored in the Gardens of Pleasure (Na'im), on thrones facing each other.

 

45-46-47- There will be circulated among them a cup [of wine] from a flowing spring, white and delicious to the drinkers. No bad effect (headache or distress) is in it, nor from it will they be intoxicated.

 

48-49- And with them will be women limiting [their] glances (only to their husbands), with large (beautiful/gazelle-like) eyes. As if they were hidden (untouched) pearls.

 

Commentary

 

(40). ‘Except, however, the chosen (sincere) servants of Allah (who are devoted to Him from the heart); they are outside of this (punishment).’ The word mukhlas in the 40th verse means a person who has been brought to sincerity (ikhlas). These are believers who abandon every kind of shirk, open or hidden, and perform their worship purely for the sake of Allah. For a person to rise to this rank, alongside their own efforts, a special help from Allah must also arrive. Indeed, there is a sign to this meaning in the word mukhlas. Almighty Allah will place such servants in heavens and host them there with blessings. (O. CELIK, 4/239)

 

For a person to be ‘mukhlis / sincere’, they must abandon every kind of shirk, disbelief, hypocrisy, ostentation, and vanity; they must believe according to the requirements, perform righteous deeds, be upright in their essence, words, works, and behaviors; they must perform their duties of servitude in the best way as if seeing Allah, and be taqwa-conscious—that is, they must observe the commands and prohibitions of Allah and the Prophet. (I. KARAGOZ 6/337)

 

Ibn Kathir says: ‘That is, these will not taste the painful punishment. They will not be called to a detailed account. If they have sins, they will be forgiven. Their good deeds will be rewarded tenfold, seven hundredfold, or more, multiplied many times as Allah wills.’ (S. HAWWA, 12/222)

 

(41-44). ‘For those there is a known provision, various fruits. And they will be honored in the Gardens of Pleasure (Na'im), on thrones facing each other.’ Here, there is a subtle implication that the blessings in paradise are not for nourishment but are given only for pleasure. These blessings will not be like normal foods in the world. Because in paradise, there will be no feeling like hunger. That is why they are expressed as ‘fruits,’ and this points to pleasure rather than a nutrient. (MAWDUDI, 5/19)

 

‘In the Gardens of Na'im’: And they will be within blessings in the Gardens of Na'im. They will be honored and given provisions in paradise. (S. HAWWA, 12/222)

 

It is also possible that by the ‘known provision,’ a provision whose qualities are certain, and whose taste, smell, flavor, and appearance are pleasant is intended. It has also been said that this means the time the provision will be given is known. Just as in the command of Allah the Almighty: ‘They will have their provision therein, morning and afternoon’ (Maryam, 19/62). Such a thing is more comforting for the human soul. (S. HAWWA, 12/222)

 

‘On thrones facing each other’: Mujahid says: It means one does not look at the back of the other. Nasafi says: Looking at each other is more of a complement to joy and intimacy. (S. HAWWA, 12/222)

 

(45-47). ‘There will be circulated among them a cup [of wine] from a flowing spring, white and delicious to the drinkers. No bad effect is in it, nor from it will they be intoxicated.’ This drink is not made from rotten fruit and barley like the drinks in the world. The drink there will flow from rivers and springs. Indeed, this matter is explained in Surah Muhammad as ‘Rivers of wine, delicious to those who drink.’ (MAWDUDI, 5/19)

 

‘..will be circulated among them’: The purpose of circulating is to serve. In the verse, those who will serve are not explicitly stated. In the Surahs of al-Waqi'a and al-Insan, these servers are specified as ‘immortal youths.’ ‘And there will circulate among them [obedient Muslims] young boys made eternal. When you see them, you would think them scattered pearls’ (76/19-20; cf. al-Waqi'a 55/17; I. KARAGOZ 6/338).

 

Ma'in: It actually means water coming from its source or flowing before the eyes, and the drink of paradise is described with this so that ‘there is no trouble (grief, distress, harm) in it.’ It does not have the intoxicant quality, harm, or sin of worldly wines. (ELMALILI, 6/436)

 

‘It is pure white. It gives pleasure to those who drink.’ This white wine is among the blessings stated in the hadith that no eye has seen, no ear has heard, and has not occurred to the mind or imagination of any human. (I. H. BURSEVI, 16/479)

 

‘There is neither a headache in that drink nor do they get intoxicated with it.’ Ibn Kathir says: ‘ad-Dahhak narrated from Ibn Abbas: There are four characteristics in wine: Intoxication, headache, vomiting, and urination. While speaking of the wine of paradise, He has exonerated it from these characteristics.’ (S. HAWWA, 12/223)

 

(48, 49). ‘And with them will be wives with large eyes who turn their glances only to them.’ With them are shy houris who do not look at anyone other than their spouses out of chastity and shame. Yet they have beautiful and large eyes. Likewise, they are protected alongside their thinness, elegance, and softness. ‘Wives as white as hidden eggs.’ They are like hidden eggs that are not touched carelessly and are not left in sight. (S. KUTUB, 8/500)

 

The men of paradise have beside them beautiful-eyed houris of equal age who have fixed their eyes on them and do not look at anything else, and who love them. ‘Whom no human or jinn has touched before them’ (ar-Rahman, 55/56). In terms of cleanliness, clarity, whiteness, and being protected, they are like pure white (..) (M. HIJAZI, 5/233) pearls within protection.

 

The wife of our Prophet, Umm Salama (r), says: ‘I said: O Messenger of Allah! Inform me about the verse "ka-annahunna baydun maknun". The Prophet (s) said: Their delicacy is like the delicacy of skins; you can see the inside of the pearl in its shell, it is hidden inside the water.’ (Tabarani 23/367, No: 19822; I. KARAGOZ 6/339)

 

37/50-70 STRIVE FOR A SUCCESS SUCH AS THIS

 

Translation

 

50- (In Paradise, the believers) will turn to one another, questioning (about their past states).

 

51- A speaker among them will say, "Indeed, I had a companion (in the world)."

 

52-53- "(Who used to say to me:) 'Are you indeed of those who believe (in the resurrection)? When we have died and become dust and bones, are we indeed to be (resurrected and) brought to account?'"

 

54- (Then he said to those with him:) "Will you look (to see his state)?"

 

55- So he looked and saw him (his companion) in the midst of the Hellfire.

 

56-57- He said (to him), "By Allah, you almost ruined me." "If not for the favor (guidance) of my Lord, I would surely have been among those brought [to Hell] now."

 

58-59- (Then, addressing those around him, the believer says:) "Are we then not to die [again], except for our first death (in the world), and we are not to be punished?"

 

60-61- Indeed, this is the great success. For the like of this let the workers work.

 

62- Is such a welcome (hospitality) better or the tree of zaqqum?

 

63- Indeed, We have made the tree of zaqqum a trial (and a form of punishment) for the wrongdoers. (For they used to say: "Can there be a tree inside the fire?")

 

64-65- Indeed, it (zaqqum) is a tree issuing from the bottom of the Hellfire. Its emerging fruit is as if it were heads of devils. [For zaqqum cf. 17/60; 56/51-52]

 

66- Indeed, the disbelievers will eat from it (by force) and fill [their] bellies with it.

 

67- Then indeed, for them after it is a mixture of scalding water.

 

68- Then indeed, their return will be to the Hellfire.

 

69-70- Indeed they found their fathers astray, so they hastened [following] in their footsteps.

 

Commentary

 

(50). ‘(The people of Paradise) will turn to one another, questioning (about their past states).’ They drink and converse with each other as is the custom of those who drink. Turning toward one another, they ask questions about things that passed for or against them while they were in the worldly life. (S. HAWWA, 12/224)

 

(51-53). ‘A speaker among them will say: "I had a friend (in the world)."’ Ibn Abbas said: This friend in question is a polytheist who was a companion to a person from the people of faith during the life of the world. This polytheist used to say to the believer, ‘Are you also’ among ‘those who confirm’ the Day of Resurrection, the Day of Recompense? Ibn Kathir says: ‘That is, do you also confirm the resurrection after death, the gathering, the account, and the recompense? The polytheist friend said these words to the believer in the worldly life by way of amazement, denial, seeing it as a remote possibility, disbelief, and stubbornness.’ ‘He used to say: "When we have died and become dust and bones, are we indeed to be (resurrected and) brought to account?"’ (S. HAWWA, 12/225)

 

(54-57). ‘(Then he said to those with him:) "Will you look (to see his state)?"’ ‘So he looked and saw him in the midst of the Hellfire.’ ‘(The believer) said (to him): "By Allah, you almost destroyed me." If I had obeyed you, you would have destroyed me too. "If not for the favor (guidance) of my Lord, I would surely have been among those brought [to Hell] now." (Having said this, to those with him:)’ Ibn Kathir says: ‘If it were not for Allah's grace upon me, I too would be in the middle of Hell, where you are, and would be made present for the punishment together with you. But my Lord bestowed grace upon me, had mercy on me, guided me to faith, and showed me the path of His Tawhid.’ (S. HAWWA, 12/225)

 

(58, 59). ‘(The believers in Paradise say to the angels:) "Are we then not to die [again], except for our first death, and we are not to be punished?"’ Nasafi says: ‘The believer will say this word with the aim of expressing Allah's blessing and in a way that his friend who fell into disbelief in the world can hear, so that it may be a rebuke and more punishing for him.’ He will rebuke him because of his belief in the worldly life that there would be no resurrection or punishment after death. There, however, there will be no death after the first death. (S. HAWWA, 12/225)

 

(60, 61). Later, this believer will say to his friend in the world: ‘Indeed, this’ situation we are in ‘is the great success.’ (S. HAWWA, 12/225)

 

‘For the like of this let the workers work.’ They should work for such blessings and such success. Those who work in the worldly life should perform deeds so that they can reach such a beautiful result in the hereafter. (S. HAWWA, 12/226)

 

(62). ‘Is such a welcome better or eating from the tree of zaqqum?’ Ibn Kathir says: ‘Are the mentioned blessings of Paradise—foods, drinks, spouses, and many more delicious things like these—better as a feast and gift, or is the Zaqqum tree in Hell better as a feast?’ (S. HAWWA, 12/226)

 

Hadith: Ibn Abi Hatim (rha) narrates... from Mujahid, from Ibn Abbas (r): The Messenger of Allah (s) read this noble verse and said: ‘Fear Allah as He should be feared. If a single drop from Zaqqum were to drop into the seas of the world, it would entirely spoil the lives of those living on earth. Then what do you think about those whose food is that?’ Tirmidhi, Nasai, and Ibn Majah narrated this hadith from Shu'ba; Tirmidhi said it is hasan-sahih. (S. HAWWA, 12/232)

 

(63). ‘Indeed, We have made the tree of zaqqum a trial for the wrongdoers.’ As soon as the disbelievers heard this verse, they thought they had seized another opportunity to mock the Prophet (s). They were saying: ‘How can a tree grow within the scorching fire of Hell?’ (MAWDUDI, 5/23)

 

Regarding the command ‘We have made it a fitna (trial) for the wrongdoers,’ Mujahid said: Abu Jahl—may Allah's curse be upon him—said: ‘The thing you call Zaqqum is nothing but dates and butter; I am consuming them.’ (S. HAWWA, 12/232)

 

(64, 65). Qatada says: The Zaqqum tree was mentioned, and the misguided fell into trial because of it and said: ‘This man of yours tells you there is a tree inside the fire, whereas fire eats the tree.’ Upon this, Allah the Almighty revealed the command: ‘Indeed, it is a tree issuing from the bottom of the Hellfire’ (verse 64). That is, it is nourished by fire and created from it. (S. HAWWA, 12/232)

 

‘Its emerging fruit is as if it were heads of devils.’ Nasafi says: ‘The comparison of the fruits of this tree to the heads of devils is to show that these fruits are extremely repulsive and exceedingly ugly in appearance. Because the devil is a being that is disliked, repulsed, and seen as ugly in human nature. For people believe that he is pure evil and wickedness.’ (S. HAWWA, 12/227)

 

(66). ‘Indeed, the disbelievers will eat from it and fill [their] bellies with it.’ ‘Then indeed, for them after it is a mixture of scalding water.’ That is, when the people of Hell drink, they will drink blood mixed with extremely boiling water, or black pus, or purulent water, which will tear their intestines to pieces. (I. H. BURSEVI, 16/495)

 

Hamim: It essentially means boiling water and refers to the water of Hell that tears the intestines. The drink scalded with this is ghassaq—flowing discharge, pus. Because the wrongdoers bring people to this state. In the hereafter, they are scalded like that. (ELMALILI, 6/437)

 

Hadith: Ibn Abi Hatim narrates... from Abu Umama al-Bahili (r): The Messenger of Allah (s) said: ‘A water is brought near to the people of Hell; the person is repulsed by it. When this water is brought near to him, it scorches his face and the hair on his head falls into it. When he drinks that water, it tears his intestines to pieces and finally comes out from his back.’ (S. HAWWA, 12/232)

 

(68). ‘Then indeed, their return will be to the Hellfire.’ That is, after judgment is given between them in this way, they will be taken to a blazing fire with a very high temperature, sometimes to suffer punishment in this and sometimes in the other. The verse of Allah the Almighty: ‘They will circulate between it and scalding water, heated [to the utmost degree]’ (ar-Rahman, 55/44) also explains this. (S. HAWWA, 12/233)

 

(69, 70). ‘Indeed they found their fathers astray. So they hastened [following] in their footsteps.’ They are rooted in misguidance. At the same time, they imitate and do not think. They do not weigh or measure. On the contrary, to follow the path of their misguided ancestors who did not think or use their heads, they take their path as if flying rapidly. (S. KUTUB, 8/503)

 

‘They were hastening in their footsteps.’ That is, they took the path of their ancestors and, by not using the intellect Allah gave them, they continued on their way like a herd, without thinking at all whether the path they followed was right or wrong. (MAWDUDI, 6/23)

 

37/71-82 NOAH CALLED UPON US

 

Translation

 

71-72- Indeed, most of the former (nations) before them (the Meccan pagans) had followed Satan and gone astray. And We had certainly sent among them warners (prophets).

 

73-74- (O My Prophet!) Then look at how was the end of those who were warned (but did not believe). Except the chosen (sincere) servants of Allah.

 

75- And Noah had certainly called Us, and [We are] the best of responders. [cf. 54/10]

 

76- And We saved him and his family from the great distress (catastrophe).

 

77-78- And We made his descendants those who remain (until the Day of Judgment). 78. And We left for him [favorable mention] among later generations.

 

79-80- Peace be upon Noah among the worlds (humanity). 80. Indeed, We thus reward the doers of good.

 

81- Indeed, he was of Our believing servants.

 

82- Then We drowned the others (those who did not believe).

 

Commentary

 

(71). ‘Indeed, most of the former (nations) before them (the Meccan pagans) had followed Satan and gone astray.’ That is, many of the past nations before the disbelievers of this Ummah had drifted away from the path of truth by imitating their ancestors in this way and abandoning thought and investigation. (S. HAWWA, 12/227, 228)

 

‘.. how was the end of those who did not believe?’ Allah the Almighty destroyed many tribes, such as the people of Noah, Lot, and Hud, who persisted in shirk, denial, and oppression, through various disasters and calamities. The punishment of those who persist in denial and oppression is a divine rule. This rule is always valid. In the verse, the Meccan pagans and those in similar positions who persist in not believing and in oppression are being warned. (I. KARAGOZ 6/347)

 

(73). ‘Except the chosen (sincere) servants of Allah.’ Those whom Allah has made pure for His own religion are excepted. Allah protected them, supported them, and brought them to victory. (S. HAWWA, 12/228)

 

(75, 76). ‘And Noah had certainly called Us, and [We are] the best of responders. And We saved him and his family from the great distress.’ Information about which words Noah (as) used to supplicate to his Lord is given in the Surah that bears his name. According to this information, Noah (as) presented the situation of his people to Allah as a result of their persistence in denial and rebellion despite all his efforts. And finally, Allah the Almighty—including Noah's wife and one of his sons (see Hud 11/42, 43; Tahrim 66/10)—punished those who persisted in denial and rebellion with the ‘great catastrophe’ mentioned in verse 76, namely the flood (see Hud 11/36-49). He saved Noah and his family and other believers from this catastrophe and thus kept Noah's lineage alive. (QUR’AN WAY, 4/538)

 

Here, just as Noah (as) was saved from the oppression of his people, there is a sign that the Prophet (s) and those with him will soon be saved from the oppression of the Meccan pagans; and that in later ages, those who carry out a sincere and devoted service in the way of religion like the prophets will certainly achieve success. (O. CELIK, 4/244)

 

(77). ‘And We made his descendants those who remain (until the Day of Judgment).’ (..) One group said: ‘Allah the Almighty continued the progeny of Noah (as) and extended his lineage. However, all people are not limited to his lineage. Among the nations, there are those who do not belong to him.’ (Abu Hayyan). Alusi also made the following interpretation: It is as if this group does not say that drowning in water was universal. Noah (as) prayed against the disbelievers, but he was not sent to all the inhabitants of the world. Because the universality of being sent as a prophet is primarily one of the characteristics of Muhammad (s), the last of the prophets. It is also permissible for one to say it was general and apply the restriction (limitation) in relation to those who drowned. (ELMALILI, 6/441)

 

(..) It is not correct to present Noah (as) as the second father of humanity. For he, like other prophets, was sent as a messenger to a people speaking his own language. In this sense, only the Prophet (s) is a universal messenger sent to all humanity. (From Alusi). Therefore, it can be said that humanity comes not only from the lineage of Noah (as) but also from other lineages. Indeed, the verses: ‘O descendants of those We carried [in the ship] with Noah! Indeed, he was a grateful servant’ (Isra 17/3) and ‘It was said: O Noah! Disembark [from the ship] with peace from Us and blessings upon you and upon nations [descending] from those with you. (Know also that) there will be nations whom We will grant enjoyment [in the world], then a painful punishment from Us will touch them’ (Hud 11/48) clearly state that humanity does not consist only of the descendants of Prophet Noah. (M. DEMIRCI, 2/681)

 

(80, 81). ‘Indeed, We thus reward the doers of good.’ ‘Indeed, he was of Our believing servants.’ Nasafi says: ‘He later attributes his being a doer of good to this reason: He was a believing servant. Thus, He shows us how valuable faith is and that describing someone with it is the highest level of praise and glorification.’ (S. HAWWA, 12/234)

 

(82). ‘Then We drowned the others.’ We destroyed them. Not a trace of them remained to even blink an eye. Neither are they spoken of, nor is there a trace of them. They are only known by these bad and ugly qualities. (S. HAWWA, 12/234)

 

37/83-113 THE SUBMISSION OF PROPHETS ABRAHAM AND ISHMAEL

 

Translation

 

83-84- And indeed, among his (Noah's) kind was Abraham. When he came to his Lord with a sound heart.

 

85-86-87- When he said to his father and his people, "What do you worship? Is it falsehood—gods other than Allah—that you desire? Then what is your thought about the Lord of the worlds?"

 

88-89-90- (As if performing divination) he cast a glance at the stars and said, "Indeed, I am [about to be] ill." So they turned away from him, departing.

 

91-92-93- Then he turned to their gods and said, "Do you not eat? What is [wrong] with you that you do not speak?" Then he turned upon them, striking [them] with [his] right hand.

 

94- Then the people came toward him, hastening (asking why he broke them).

 

95-96-97- He said, "Do you worship that which you [yourselves] carve, while Allah created you and that which you do?" They said, "Build for him a structure (or furnace) and throw him into the burning fire."

 

98- And they intended for him a plan, but We made them the most debased. [cf. 21/51-70]

 

99- (Abraham) said, "Indeed, I will go to [where] my Lord [has commanded me]. He will guide me."

 

100-101- "My Lord, grant me [a child] from among the righteous." So We gave him good tidings of a forbearing boy.

 

102- And when he reached with him the age of exertion (running and working), he said, "O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think." He said, "O my father, do as you are commanded. If Allah wills, you will find me of the steadfast." [cf. 19/54]

 

103-104-105- And when they had both submitted (to the command of Allah) and he put him down upon his forehead, We called to him, "O Abraham, you have fulfilled the vision." Indeed, We thus reward the doers of good.

 

106-107- Indeed, this was the clear trial. And We ransomed him with a great sacrifice (a ram).

 

108-111- And We left for him [favorable mention] among later generations: "Peace be upon Abraham." Indeed, We thus reward the doers of good. Indeed, he was of Our believing servants.

 

112- And We gave him good tidings of Isaac, a prophet from among the righteous.

 

113- And We blessed him and Isaac. And among their descendants are the doers of good and those who clearly wrong themselves.

 

Commentary

 

(83). ‘And indeed, among his (Noah's) kind was Abraham.’ Shi'a means those who follow behind someone, in their footsteps, their supporters. Abraham (as) followed in Noah's footsteps in terms of faith, sincerity, and Jihad against pagans in the way of Allah; he followed him in the foundations of the religion, even if not in the details of the Sharia. (ELMALILI, 6/441, 442)

 

(84). ‘When he came to his Lord with a sound heart.’ The term ‘sound heart’ (qalb-i selim) in the 84th verse refers to a spiritual personality freed from denial, shirk, moral diseases like arrogance, pride, envy, hatred, anger, hypocrisy, and stinginess, and from egoistic desires; it is adorned with beautiful qualities that grant perfection to the soul and serve as the source of virtuous behaviors. (Ibn Ashur). Because Prophet Abraham possessed such a personality, he, along with those who followed him, was shown as a ‘good example’ for Muslims (al-Mumtahina, 60/4; QUR’AN WAY, 4/541).

 

‘Sound heart’: A heart that is pure, free from every (kind of) stain, sincere in its love for Allah, and completely submitted to Him. (ELMALILI, 6/442)

 

(87). ‘"Then what is your thought about the Lord of the worlds?"’ Nasafi says: ‘While you worship others besides Him, what is your opinion regarding the Lord of the worlds? Or, while you know He is the true Bestower of blessings but still worship others, what is your opinion on what He will do to you and how He will punish you? Yet, He is the only one worthy of worship in truth.’ (S. HAWWA, 12/238)

 

This noble verse reveals that the sound heart is a monotheist (muwahhid) heart that is far from shirk and shows a reaction against the people of shirk. (S. HAWWA, 12/238)

 

(88, 89). ‘Abraham (as) then cast a glance at the stars.’ Nasafi says: ‘That is, he looked toward the stars in the sky, thinking to himself what kind of remedy he could find to correct their beliefs, or he made it seem as if he was looking at the stars because they believed in the science of stars, giving the impression that he derived evidence from a sign that he would become ill.’ (S. HAWWA, 12/238, 239) ‘And said: "Indeed, I am sick."’ I am weak or about to become ill. Ibn Kathir says: ‘Abraham (as) said these words to his people so that he could remain in the city while they went out for their festival ceremonies. For the time for them to go out for the festival was approaching. He desired to be alone to break their idols. Therefore, he spoke a word that was true in reality; they, according to their own beliefs, understood it to mean he was about to fall ill.’ (S. HAWWA, 12/238, 239)

 

Hadith: Ibn Abi Hatim narrates... Said (r) said: The Messenger of Allah (s) said regarding the three statements spoken by Prophet Abraham: ‘Every single word he spoke were words made lawful to be spoken in the religion of Allah. He said: "Indeed, I am sick"; he said: "Rather, this largest of them did it!"; and when the king wanted to take his wife, he replied: "She is my sister."’ (S. HAWWA, 12/248)

 

‘So they turned away from him, departing.’ They turned their backs and left. Some have also inferred the meaning that he spoke of a disease that would frighten them (away). (S. HAWWA, 12/239)

 

(91, 93). ‘Then he turned to their gods secretly...’ As Ibn Kathir said, after his people left, he went quickly and secretly to the idols; mockingly he said to these idols: ‘"Do you not eat?"’ Ibn Kathir says: ‘Because his people had offered food as a sacrifice before their idols so that they might grant blessings.’ ‘"What is it that you do not speak?!"’ ‘Then he turned upon them, striking with [his] right hand (with powerful blows, M. DEMIRCI, 2/686).’ He struck with his right hand because it is the stronger and more forceful of the two hands, or it means he struck them because of his oath, as indicated in the command of Allah the Almighty: ‘By Allah... I will surely plan against your idols’ (al-Anbiya, 21/57). (S. HAWWA, 12/239)

 

While the people are celebrating at the festival site outside the city, Prophet Abraham goes to the temple of idols and mocks them, saying: ‘Will you not eat, why do you not speak?’ Then he marches upon the idols. He breaks and smashes the idols with an axe. He does not break the largest of the idols, perhaps hoping people will understand and return to the true religion (21/58). He hangs the axe he used to break the idols around the neck of the large idol. (I. KARAGOZ 6/354)

 

(94). ‘Then the people came toward him, hastening (asking why he broke them).’ This event, mentioned briefly here, is conveyed in more detail in Surah al-Anbiya. When the people of Prophet Abraham (as) saw the idols in pieces inside their temple, they immediately began to investigate who did this. Upon some saying, ‘A youth named Abraham was against our idols,’ the people shouted, ‘Seize him and bring him,’ and a group went and caught Prophet Abraham and brought him before the people. (MAWDUDI, 5/27)

 

(Thus) this single person is stronger than this excited, transgressing majority with clouded beliefs and contradictory conceptions. Therefore, Prophet Abraham stands before them with simple and natural truth, not caring at all about their numbers, their transgression, or their coming at him in a frenzy. (S. KUTUB, 8/507)

 

(95-97). ‘He said... "Do you worship the idols you carve" with your own hands?’ ‘"While Allah created you and that which you do?"’ The one who created you and created what you do is Allah; why do you worship others besides Him? When silencing evidence was presented in this way, they, following the path of the wrongdoers and the arrogant, tried to seize him through oppression and force. For they could not counter the evidence he put forward in any other way. (S. HAWWA, 12/239)

 

‘They said, "Come, build for him a structure (furnace) and throw him"’ into the intensely burning ‘"flaming fire."’ By throwing him into the fire, ‘they intended for him a plan. But We made them the lowest.’ We made them defeated at the moment they threw him into the fire. Allah protected him from the fire, made him victorious over them, exalted his evidence, and brought him to victory. (S. HAWWA, 12/239, 240)

 

In al-Anbiya 69, it is said: ‘We said: O fire, be coolness and safety for Abraham.’ In al-Ankabut 24: ‘Allah saved him from the fire.’ As clearly understood from these verses, Prophet Abraham (as) was thrown into the fire, and Allah saved him from it. The meaning of the verse ‘When they intended a plot against him, We thwarted their plot’ is understood as ‘They threw Abraham into the fire, and Allah saved him by a miracle, defeating the disbelievers.’ The purpose of conveying this event is to tell the Meccan pagans: ‘The path of Prophet Abraham (as) is the same as the path Prophet Muhammad (s) is calling you to. If you continue with the various ruses you use to defeat him, you, like the people of Prophet Abraham (as), will eventually be defeated.’ (MAWDUDI, 5/27)

 

(99). ‘(Abraham) said, "Indeed, I will go to [where] my Lord [has commanded me]."’ This verse is a foundation regarding a person’s migration (hijrah) from a land of disbelief to a land where they can fulfill their religious duties, worship, and obedience. Prophet Abraham (as) was the first to do this. Together with Lot (as), he moved and migrated from Harran, Babylon, or the Iraq region where he was, to the Holy Land. (I. H. BURSEVI, 16/517)

 

‘He will guide me.’ He will show me what is for my good in my religion, He will protect me, and grant me success. (S. HAWWA, 12/240)

 

(100). ‘"My Lord, grant me [a child] from among the righteous," he prayed.’ At this time, Abraham (as) did not yet have a child. For this reason, he asked his Lord to help him with a righteous male child in whom he would find consolation in a foreign land. From this, the conclusion can be drawn that it is a correct and good deed for a father to ask Allah for a male child, provided that he is righteous. Almighty Allah gave him the glad tidings of a forbearing, intelligent, well-behaved, and obedient male child. As understood from the