At-Takwir التكوير

When the sun is wrapped up

In all of these oaths, the object is advanced and foregrounded. For example, in this verse, the sun is before the verb “wrapped up” while in normal usage, it should be delayed after it. This is to communicate something unusual. Just as this pattern itself is unusual, it is used for an unusual and strange phenomenon. A better way to translate this verse is, “ When even then the sun is wrapped up.” This same pattern, of the object being advanced before the verb, is employed in each verse until verse 13.

This wrapping up of the sun can refer to the light of the sun just as well to the sun itself. Why does Allah say the sun will be ‘wrapped up’ instead of simply saying the sun’s light will be taken away? We will see this later.

When the stars are plucked

When the light of the sun is gone, the only sources of light left in the sky are the stars and planets offering tiny flickers of light; but they too shall be plucked. What is meant by being plucked is being removed from their places and thrown away. This word

انكدرت at its root means to uproot something from its place like plants plucked from

the roots.

When the mountains are made to sail away

For us, the strongest structure in the sky is the sun while the strongest structure on the earth is the mountains. Allah mentions first the destruction of the strongest structures in both spheres to highlight the utter destruction that will occur. If this is the fate of the strongest structures, what will happen to the rest?

When the pregnant she-camels are neglected

The most valuable possession an Arab had were camels. Arabia was a desert, you needed camels to survive and travel long journeys. Since camels were highly valued, a pregnant camel was valued even more because it would sell like hot cakes. The Arabs used to take special care of pregnant camels, and considered it their most valuable asset.

This stands as a metaphor. On that day, people will pay no heed to their most valued possessions. They will be so gripped in fear, that their thoughts would not even concern themselves with even their most valuable possessions. Allah mentioned this in the previous surah:

لِكُلِّ ٱمْرِئٍۢ مِّنْهُمْ يَوْمَئِذٍۢ شَأْنٌۭ يُغْنِيهِ

For every man, that Day, will be a matter that frees him

When the wild beasts are herded

Animals normally do not stay in one place. You can gather them together but they will break away. The fear of that day will grip even the animals and they will remain still, all gathered in one plain.

When the seas are made to overflow

There are two possibilities here. One is that the seas will overflow and flood the earth. Previously, the mountains were sailed away. Such a huge shift would cause huge earthquakes which will naturally cause the seas to overflow and flood.

Secondly, it can also mean that the seas will become fire. The root sīn jīm rāʾ at its root means to overflow but the Arabs used the same root to refer to fire that lights up the ovens.⁴⁸ In all of these events thus far, you can see a clear theme of things breaking away from their natural state. The sun is a source of light but its natural state will be taken away. The Arabs used to take care of their pregnant she camels but now they break away from it. Animals by nature flee and break away but here, they remain gathered in one spot. The seas are water, but now they become fire, the exact opposite of their natural state.

⁴⁸ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p. 958

When the Nufus are joined together

This refers to the joining of the spirit with the body again, to bring it back to life. The Qurʾān has defined death as the departure of the spirit from the body. On judgment day, the spirit will re-enter the body again, and hence, the human being will come to life.

Secondly, this can also refer to the groups of people on judgment day because the Qurʾān has used the same word for the three groups on judgment day.⁴⁹ There will be three groups, the righteous that will be on the right, the wicked on the left, and the foremost even among the righteous, that will be at the front.

⁴⁹ Q. 56:7

When the girl buried alive is asked

The Arabs did not bury their daughters alive by first digging a grave. They used to put her on the ground and then bury her under mud until it suffocated her to death

without any pre dug grave. This is why the word used for the buried girl is موءدة , which at its root means to press downwards with weight.

For what sin was she killed?

At the start, Allah mentioned the strongest structures in the sky and earth; the sun and the mountain. Now, Allah will begin the reckoning of mankind with the very weakest among them. The small infant girl, who was buried alive. She will be the first one to be asked, and her killers, the first ones to be punished. In the sight of Allah, the weakest and the oppressed, are the most honored. Just as we consider the sun and the mountains lofty and great, so does Allah consider the weak, the oppressed and the helpless in great regard

When the scriptures are spread

The book of deeds. Each scripture will have all actions of man detailed inside it.

Commentary covering verses 10–11

The word Kashata literally means to skin a dead animal after slaughter. When it is skinned, it exposes what was hidden inside the skin.

Earlier, Allah mentioned how the sun and the stars will be wrapped up and plucked out. It is as if Allah is slaughtering - destroying - the sky. Now Allah skins it, and takes away its coverings to expose what was hidden behind it. Paradise and Hell.

When the sky is skinned

Commentary covering verses 10–11

The word Kashata literally means to skin a dead animal after slaughter. When it is skinned, it exposes what was hidden inside the skin.

Earlier, Allah mentioned how the sun and the stars will be wrapped up and plucked out. It is as if Allah is slaughtering - destroying - the sky. Now Allah skins it, and takes away its coverings to expose what was hidden behind it. Paradise and Hell.

When the burning blaze is made to rise

After the sky has been peeled, what is behind - paradise and Hell - become visible. The word سعر literally means the price of something. Just as a price gradually rises,

this root came to be used to mean rising and coming up. This verse shows that Hell fire will be below people on judgment day, and its flames will be made to rise up.

When Paradise is brought near

Paradise is above, it is brought near to people so that they can see both.

Commentary covering verses 13–14

Imagine a hypothetical scenario where you had an exam in your college and now the teacher is handing out grades. Before he hands them out, he presents before you two things, a beautiful lush garden and a blazing hot cauldron full of lava, and says that those who pass will enter the garden and those who fail will be thrown into the lava. You would lose your head. If the professor had told you earlier, before the exam that this is what will happen, you would have studied your head off. Same is the case here. Whatever you are doing, good or bad, will be repaid back to you, but the day this happens, Allah will present Hell and Paradise in front of you. The sun, the stars, the planets, the mountains will get destroyed and the sea will turn into fire, and the oppressed will be given voice like that girl buried alive. Unlike the professor, Allah is telling us beforehand the end result of the exam to tell us to prepare well in advance.

Each soul will know, what it presented

Commentary covering verses 13–14

Imagine a hypothetical scenario where you had an exam in your college and now the teacher is handing out grades. Before he hands them out, he presents before you two things, a beautiful lush garden and a blazing hot cauldron full of lava, and says that those who pass will enter the garden and those who fail will be thrown into the lava. You would lose your head. If the professor had told you earlier, before the exam that this is what will happen, you would have studied your head off. Same is the case here. Whatever you are doing, good or bad, will be repaid back to you, but the day this happens, Allah will present Hell and Paradise in front of you. The sun, the stars, the planets, the mountains will get destroyed and the sea will turn into fire, and the oppressed will be given voice like that girl buried alive. Unlike the professor, Allah is telling us beforehand the end result of the exam to tell us to prepare well in advance.

Therefore, No! I swear by the retreating ones

Commentary covering verses 15–16

The word Jawār is translated as “those that enter.” At its root, it was used for a neighbor, as well as for a farmer digging the ground to plant seeds. The core concept is of entering something and then staying there, like the neighbour who enters your neighbourhood and then resides there, and the farmer who digs the ground and plants seeds for them to remain inside it.⁵⁰ Next up is the word Kunnas, which was used for a shelter in which cattle and gazelles would take shelter from the sun. So the root meaning is to hide inside something after previously being out in the open. So these are entities that first enter and become visible, and then become hidden.

These two oaths refer to the stars and planets in the sky that become visible during the night, but disappear during the day because of the sun. This is consistent with the context of the surah as well as it just talked about the sky and the stars. Hence, the next two things Allah will mention are the night and the daybreak.

⁵⁰ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 1, p. 295

Those that enter, then disappear

Commentary covering verses 15–16

The word Jawār is translated as “those that enter.” At its root, it was used for a neighbor, as well as for a farmer digging the ground to plant seeds. The core concept is of entering something and then staying there, like the neighbour who enters your neighbourhood and then resides there, and the farmer who digs the ground and plants seeds for them to remain inside it.⁵⁰ Next up is the word Kunnas, which was used for a shelter in which cattle and gazelles would take shelter from the sun. So the root meaning is to hide inside something after previously being out in the open. So these are entities that first enter and become visible, and then become hidden.

These two oaths refer to the stars and planets in the sky that become visible during the night, but disappear during the day because of the sun. This is consistent with the context of the surah as well as it just talked about the sky and the stars. Hence, the next two things Allah will mention are the night and the daybreak.

⁵⁰ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 1, p. 295

And by the night as it departs

The word عسعس can mean two things. It can refer to the beginning of the night as

darkness begins, or it can also refer to the last part of the night when darkness begins to fade. The root meaning is of penetrating or moving into something dense. Darkness is dense, so it can mean the initial part of the night when the day moves into darkness, and it can also refer to the last part of the night, as hints of light begin to show up as if penetrating this cover of darkness.⁵¹

⁵¹ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1461-1462

And by the dawn as it breathes

As it begins to appear.

Commentary covering verses 18–19

This is the answer to all these oaths. We will first cover these verses then tie them all together.

This is in response to the people who said that Prophet Muhammad ﷺ forged the Qurʾān from himself. The Qurʾān responds that no, it is not his word but the word of a noble messenger, the angel Gabriel. One might say that this then means that it originates from Gabriel then and not God, but the verse calls him a messenger here. A messenger only conveys from one end to another. The Qurʾān is explicit that it is the word of Allah Himself.

Karīm means perfection and being free of flaws. We will cover the meaning of this word in detail in the next surah. For now, it is enough for us to know that karīm means

that Gabriel is perfect with regards to his duty of being a messenger. He is the perfect messenger. The next verses explain why that is the case.

Truly, this is the word of a karīm messenger

Commentary covering verses 18–19

This is the answer to all these oaths. We will first cover these verses then tie them all together.

This is in response to the people who said that Prophet Muhammad ﷺ forged the Qurʾān from himself. The Qurʾān responds that no, it is not his word but the word of a noble messenger, the angel Gabriel. One might say that this then means that it originates from Gabriel then and not God, but the verse calls him a messenger here. A messenger only conveys from one end to another. The Qurʾān is explicit that it is the word of Allah Himself.

Karīm means perfection and being free of flaws. We will cover the meaning of this word in detail in the next surah. For now, it is enough for us to know that karīm means

that Gabriel is perfect with regards to his duty of being a messenger. He is the perfect messenger. The next verses explain why that is the case.

Owner of power. With the owner of the throne, secure.

If the messenger is weak, someone could overpower him and snatch the message away from him. So Allah says he is powerful and strong. Allah calls him “owner of

power” rather than simply saying he is powerful. The use of the word ( ذي owner) is to say that he is characterized by power. It is one of his distinguishing qualities that

he possesses power that is extremely rare. On top of that, the word ( قوة power) is indefinite which adds further emphasis. A power that is great and massive in scale.

The Qurʾān calls him ذي قوة - Owner of might or power. This is literally what the name Gabriel means. In the Old Testament, he is called Gavri’el, which becomes Jibrīl or Jabrāʾīl in Arabic.

Gavri’el means the mighty one of God, Gavr in Hebrew means strength, which becomes Jabr in Arabic, also meaning strength. The Hebrew Gimel becomes Jīm in Arabic. Beth in Hebrew is the same as Ba in Arabic. Here, the beth lacks a dagesh and hence it is softened and pronounced as v rather than b. El means God. Hence, Gabriel means the mighty one of God in both Hebrew and Arabic. The Qurʾān literally translated his name in this passage by calling him owner of might/power.

Obeyed there. Trustworthy.

The Connection We can see the connection clearly in the last two verses. By the night as it deepens or departs, and then the daybreak, that turns this darkness into light. This is the Qurʾān - the word of this noble messenger Gabriel. It overcomes the darkness inside the heart and replaces it with light. Recall that the previous surah mentioned this as well when it mentioned how revelation germinates the seed of goodness and purity placed inside us by Allah.

So these two oaths are referring to revelation as it overcomes the darkness of misguidance. What about the oath by the retreating planets, that become visible in the night - during darkness - and disappear during the day - under light? The dawn is the Qurʾān. The Arabs, and even us to this day, used the stars in the night for navigation. Arabia is a desert, for travellers in a desert, there were no fixed landmarks to determine direction. So they used the stars such as the polaris as fixed reference points to find direction. They even used them to track seasons. They noticed that certain stars rose at predictable times of the year which would sometimes coincide with seasonal changes. It was a sort of natural calendar. Hence, stars were their source of guidance to find direction.

In these verses, stars refer to whatever religion, books, scriptures or guidance they were following because just like stars, they are their source of guidance. But these religions, or books that they have, their light and guidance is like the tiny flicker of light produced by a distant star during the night, almost nothing. These scriptures may contain some guidance - some right instructions and truths - some tiny flickers of light, but all this is still during the night, in darkness. They are all false. When the Qurʾān comes, it overpowers all of these books, religions and scriptures, and overcomes them just as how the sun makes the stars invisible. It overpowers them, and becomes the sole entity of guidance, and unlike those stars, its illumination is perfect and complete. The Qurʾān illuminates everything clearly and brightly like the dawn, while whatever they have, can hardly be called light, it is but a mere flicker. Just like there are many stars in the night, there are many false religions; but there is only one sun during the day - only one correct path, and when it appears, they all disappear.

Hence, this Qurʾān, this brilliant guidance that overshadows all false religions and scriptures, is the word conveyed by a noble, mighty messenger of God, not by a false prophet as with those religions. It is not made up, nor forged like other scriptures nor is it corrupted or changed.

The one who brings this from Allah is mighty and strong. No second party can overwhelm or subjugate him. He is situated and well established right by the throne of God. He is accepted and of a high rank near Allah. He is a messenger approved by the king himself. He is obeyed by legions of angels as he comes down to pass revelation to Muhammad ﷺ , who clear the way for him, and protect the path of revelation. Now that this messenger is strong and powerful, authorized and accepted by God and is followed by legions of angels who guard his path to Muhammad ﷺ , the only thing that can harm revelation is if the messenger himself is unreliable. Hence, Allah says next that he is trustworthy.

Because this revelation comes from Allah and is conveyed through a noble, trusted and powerful messenger through a protected and well guarded path to the Prophet ﷺ , the Qurʾān remains secure, protected and perfect. Because it comes from Allah and remains perfectly preserved, it is able to overcome all darknesses and falsehoods, and shine brilliantly as the sole true guidance. Had it not been such, the Qurʾān would lack these qualities.

This was the connection of these oaths with each other. Now what is the connection of all these oaths with the events of judgment day described earlier? Allah had said:

إِذَا ٱلشَّمْسُ كُوِّرَتْ

When the sun is wrapped up In these oaths, the sun referred to the Qurʾān. The Qurʾān will be wrapped up i.e, it will be closed. The disbeliever will ask God to return him to life so he may do good actions instead of what he committed on earth,52 but the Qurʾān will be wrapped up, it will be closed and not revealed again. You had the opportunity to read, learn and act on it, but now, that door is closed. You will not be returned and given a second change to obey the Qurʾān.

إِوَ ذَا ٱلنُّ جُومُ ٱنكَدَرَتْ

When the stars are plucked The stars referred to the false religions, scriptures and belief systems of people. When these false religions will come crashing down and collapse. Allah said earlier:

عَلِمَتْ نَفْسٌۭ مَّآ أَحْضَرَتْ

Each soul will know, what it presented They will see the falsehood of their beliefs. Their actions, that they did by following those false religions and scriptures, will be laid bare as false and unacceptable in front of them. Whatever they did following those falsehoods, will be presented, then deemed worthless and hence, they will not benefit or save them, rather it will be counted against them.

Secondly, when Allah said

52 Q. 32:12

إِنَّهُۥ لَقَوْلُ رَسُولٍۢ كَرِيمٍۢ

Truly, this is the word of a karīm messenger He is referring to the Qurʾān as a whole but in this context, He is referring to what has come before in this surah, namely the first fourteen verses. These verses that describe the events of judgment day are conveyed by a karīm - a perfect messenger. Even in the last two surahs, the central topic was judgment day. From the next surah onwards, the topic remains judgment day but with Allah’s attribute of justice as the core. This surah establishes the divine roots of the Qurʾān and the next surahs describe the central pillars of it. The disbelievers deny judgment day and hence, justice itself. This connection will be made even more explicit in the next surah. Allah is telling them that these are the words of Allah, conveyed through a perfect messenger. They are not made up. The events described earlier in this surah will in fact happen, they are the words of Allah. And just as the Qurʾān reigns supreme and overwhelms all false religions and scriptures, so will these words overpower all false notions people have of this world. The last surah described those who preferred the worldly life thinking it would last. This false notion will be overwhelmed and destroyed when these events described earlier happen.

Your companion is not possessed in the least

Commentary covering verses 22–27

“Your companion” refers to Prophet Muhammad ﷺ . He saw Gabriel in the sky in his true form, seated on a throne. When the Prophet ﷺ claimed to have received revelation and to have seen Gabriel, the makkans claimed he had actually seen a demon. This is in response to that.

He is not stingy with regards the unseen - The unseen can refer to the Qurʾān itself. Earlier we saw how the Qurʾān remained perfectly preserved till it reached the Prophet ﷺ , now Allah says that the Prophet ﷺ does not withhold it either, he passes it on perfectly as well. So you, just like the Prophet ﷺ , are receiving the Qurʾān perfectly preserved.

Nor is this the word of an outcast Satan - No devil advocates for justice. No devil tells people that they will receive justice for their actions. How can a devil seek to guide men to correct their actions in such a way that when they are in fact taken to account for their actions, they pass and do not fail. Is this what a devil does? No devil says he will bring justice to the oppressed like that infant girl buried alive. Nor does a devil have the ability to produce words such as these, nor the power to reign supreme like the Qurʾān. Nor is it in their power to produce words like these.

So where are you going?

It is only a Dhikr for the ʿĀlamīn It is only a Dhikr for the ʿĀlamīn - Dhikr is an effective and strong speech. A speech

that strongly impacts its listener. Its root was used for the male gender, because men are generally stronger than women.⁵³ ʿĀlamīn refers to mankind and jinn. It comes from the root ʿayn lām mīm which means knowledge or indication. Mankind and Jinn are so called because they serve as signs of Allah. They indicate that Allah exists.

The Qurʾān is only meant as an impactful speech for men. It is not lacking in its ability to impact or change a person, it is only up to the person himself if he wants to change or not. It is not forcing itself upon people, nor forcing them against their wills to

accept it. Take it or leave it, but remember, if you reject it, it is not because of anything lacking inside it, but inside you.

⁵³ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p. 718

He indeed saw him in the clear horizon

Commentary covering verses 22–27

“Your companion” refers to Prophet Muhammad ﷺ . He saw Gabriel in the sky in his true form, seated on a throne. When the Prophet ﷺ claimed to have received revelation and to have seen Gabriel, the makkans claimed he had actually seen a demon. This is in response to that.

He is not stingy with regards the unseen - The unseen can refer to the Qurʾān itself. Earlier we saw how the Qurʾān remained perfectly preserved till it reached the Prophet ﷺ , now Allah says that the Prophet ﷺ does not withhold it either, he passes it on perfectly as well. So you, just like the Prophet ﷺ , are receiving the Qurʾān perfectly preserved.

Nor is this the word of an outcast Satan - No devil advocates for justice. No devil tells people that they will receive justice for their actions. How can a devil seek to guide men to correct their actions in such a way that when they are in fact taken to account for their actions, they pass and do not fail. Is this what a devil does? No devil says he will bring justice to the oppressed like that infant girl buried alive. Nor does a devil have the ability to produce words such as these, nor the power to reign supreme like the Qurʾān. Nor is it in their power to produce words like these.

So where are you going?

It is only a Dhikr for the ʿĀlamīn It is only a Dhikr for the ʿĀlamīn - Dhikr is an effective and strong speech. A speech

that strongly impacts its listener. Its root was used for the male gender, because men are generally stronger than women.⁵³ ʿĀlamīn refers to mankind and jinn. It comes from the root ʿayn lām mīm which means knowledge or indication. Mankind and Jinn are so called because they serve as signs of Allah. They indicate that Allah exists.

The Qurʾān is only meant as an impactful speech for men. It is not lacking in its ability to impact or change a person, it is only up to the person himself if he wants to change or not. It is not forcing itself upon people, nor forcing them against their wills to

accept it. Take it or leave it, but remember, if you reject it, it is not because of anything lacking inside it, but inside you.

⁵³ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p. 718

He is, with regards to the unseen, not stingy

Commentary covering verses 22–27

“Your companion” refers to Prophet Muhammad ﷺ . He saw Gabriel in the sky in his true form, seated on a throne. When the Prophet ﷺ claimed to have received revelation and to have seen Gabriel, the makkans claimed he had actually seen a demon. This is in response to that.

He is not stingy with regards the unseen - The unseen can refer to the Qurʾān itself. Earlier we saw how the Qurʾān remained perfectly preserved till it reached the Prophet ﷺ , now Allah says that the Prophet ﷺ does not withhold it either, he passes it on perfectly as well. So you, just like the Prophet ﷺ , are receiving the Qurʾān perfectly preserved.

Nor is this the word of an outcast Satan - No devil advocates for justice. No devil tells people that they will receive justice for their actions. How can a devil seek to guide men to correct their actions in such a way that when they are in fact taken to account for their actions, they pass and do not fail. Is this what a devil does? No devil says he will bring justice to the oppressed like that infant girl buried alive. Nor does a devil have the ability to produce words such as these, nor the power to reign supreme like the Qurʾān. Nor is it in their power to produce words like these.

So where are you going?

It is only a Dhikr for the ʿĀlamīn It is only a Dhikr for the ʿĀlamīn - Dhikr is an effective and strong speech. A speech

that strongly impacts its listener. Its root was used for the male gender, because men are generally stronger than women.⁵³ ʿĀlamīn refers to mankind and jinn. It comes from the root ʿayn lām mīm which means knowledge or indication. Mankind and Jinn are so called because they serve as signs of Allah. They indicate that Allah exists.

The Qurʾān is only meant as an impactful speech for men. It is not lacking in its ability to impact or change a person, it is only up to the person himself if he wants to change or not. It is not forcing itself upon people, nor forcing them against their wills to

accept it. Take it or leave it, but remember, if you reject it, it is not because of anything lacking inside it, but inside you.

⁵³ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p. 718

Nor is it the word of an outcast Satan

Commentary covering verses 22–27

“Your companion” refers to Prophet Muhammad ﷺ . He saw Gabriel in the sky in his true form, seated on a throne. When the Prophet ﷺ claimed to have received revelation and to have seen Gabriel, the makkans claimed he had actually seen a demon. This is in response to that.

He is not stingy with regards the unseen - The unseen can refer to the Qurʾān itself. Earlier we saw how the Qurʾān remained perfectly preserved till it reached the Prophet ﷺ , now Allah says that the Prophet ﷺ does not withhold it either, he passes it on perfectly as well. So you, just like the Prophet ﷺ , are receiving the Qurʾān perfectly preserved.

Nor is this the word of an outcast Satan - No devil advocates for justice. No devil tells people that they will receive justice for their actions. How can a devil seek to guide men to correct their actions in such a way that when they are in fact taken to account for their actions, they pass and do not fail. Is this what a devil does? No devil says he will bring justice to the oppressed like that infant girl buried alive. Nor does a devil have the ability to produce words such as these, nor the power to reign supreme like the Qurʾān. Nor is it in their power to produce words like these.

So where are you going?

It is only a Dhikr for the ʿĀlamīn It is only a Dhikr for the ʿĀlamīn - Dhikr is an effective and strong speech. A speech

that strongly impacts its listener. Its root was used for the male gender, because men are generally stronger than women.⁵³ ʿĀlamīn refers to mankind and jinn. It comes from the root ʿayn lām mīm which means knowledge or indication. Mankind and Jinn are so called because they serve as signs of Allah. They indicate that Allah exists.

The Qurʾān is only meant as an impactful speech for men. It is not lacking in its ability to impact or change a person, it is only up to the person himself if he wants to change or not. It is not forcing itself upon people, nor forcing them against their wills to

accept it. Take it or leave it, but remember, if you reject it, it is not because of anything lacking inside it, but inside you.

⁵³ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p. 718

So where are you going?

Commentary covering verses 22–27

“Your companion” refers to Prophet Muhammad ﷺ . He saw Gabriel in the sky in his true form, seated on a throne. When the Prophet ﷺ claimed to have received revelation and to have seen Gabriel, the makkans claimed he had actually seen a demon. This is in response to that.

He is not stingy with regards the unseen - The unseen can refer to the Qurʾān itself. Earlier we saw how the Qurʾān remained perfectly preserved till it reached the Prophet ﷺ , now Allah says that the Prophet ﷺ does not withhold it either, he passes it on perfectly as well. So you, just like the Prophet ﷺ , are receiving the Qurʾān perfectly preserved.

Nor is this the word of an outcast Satan - No devil advocates for justice. No devil tells people that they will receive justice for their actions. How can a devil seek to guide men to correct their actions in such a way that when they are in fact taken to account for their actions, they pass and do not fail. Is this what a devil does? No devil says he will bring justice to the oppressed like that infant girl buried alive. Nor does a devil have the ability to produce words such as these, nor the power to reign supreme like the Qurʾān. Nor is it in their power to produce words like these.

So where are you going?

It is only a Dhikr for the ʿĀlamīn It is only a Dhikr for the ʿĀlamīn - Dhikr is an effective and strong speech. A speech

that strongly impacts its listener. Its root was used for the male gender, because men are generally stronger than women.⁵³ ʿĀlamīn refers to mankind and jinn. It comes from the root ʿayn lām mīm which means knowledge or indication. Mankind and Jinn are so called because they serve as signs of Allah. They indicate that Allah exists.

The Qurʾān is only meant as an impactful speech for men. It is not lacking in its ability to impact or change a person, it is only up to the person himself if he wants to change or not. It is not forcing itself upon people, nor forcing them against their wills to

accept it. Take it or leave it, but remember, if you reject it, it is not because of anything lacking inside it, but inside you.

⁵³ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p. 718

It is only a Dhikr for the ʿĀlamīn

Commentary covering verses 22–27

“Your companion” refers to Prophet Muhammad ﷺ . He saw Gabriel in the sky in his true form, seated on a throne. When the Prophet ﷺ claimed to have received revelation and to have seen Gabriel, the makkans claimed he had actually seen a demon. This is in response to that.

He is not stingy with regards the unseen - The unseen can refer to the Qurʾān itself. Earlier we saw how the Qurʾān remained perfectly preserved till it reached the Prophet ﷺ , now Allah says that the Prophet ﷺ does not withhold it either, he passes it on perfectly as well. So you, just like the Prophet ﷺ , are receiving the Qurʾān perfectly preserved.

Nor is this the word of an outcast Satan - No devil advocates for justice. No devil tells people that they will receive justice for their actions. How can a devil seek to guide men to correct their actions in such a way that when they are in fact taken to account for their actions, they pass and do not fail. Is this what a devil does? No devil says he will bring justice to the oppressed like that infant girl buried alive. Nor does a devil have the ability to produce words such as these, nor the power to reign supreme like the Qurʾān. Nor is it in their power to produce words like these.

So where are you going?

It is only a Dhikr for the ʿĀlamīn It is only a Dhikr for the ʿĀlamīn - Dhikr is an effective and strong speech. A speech

that strongly impacts its listener. Its root was used for the male gender, because men are generally stronger than women.⁵³ ʿĀlamīn refers to mankind and jinn. It comes from the root ʿayn lām mīm which means knowledge or indication. Mankind and Jinn are so called because they serve as signs of Allah. They indicate that Allah exists.

The Qurʾān is only meant as an impactful speech for men. It is not lacking in its ability to impact or change a person, it is only up to the person himself if he wants to change or not. It is not forcing itself upon people, nor forcing them against their wills to

accept it. Take it or leave it, but remember, if you reject it, it is not because of anything lacking inside it, but inside you.

⁵³ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p. 718

For whoever wants, among you, to become upright

We need to first look at the first Mustaqīm because it is a rich word. At its root, it means for something to become straight and upright with no blemish. It came to be used to mean rectification or correction because when you make something straight and upright like a straight rod, you remove all the curves, turns and crookedness from it.

Secondly, the word شاء is translated as “want or will” and it is different from أراد which is also taken to mean the same thing. شاء - the word used in this verse - was used for something solid and tangible. The word شيء which means a physical object comes

from the same root. It implies a strong, made up mind. It is different from desiring or wanting something because these are weaker thoughts. When someone has firmly made up his mind, and has truly decided within himself to do something, شاء is used.

The Qurʾān is only calling for people to correct themselves and become upright, nothing else. Is this what a devil does? The devil seeks to lead you to filth, not purity as the Qurʾān does.

For someone who recognizes the fact that he needs to be morally upright and good, he will find strong and impactful guidance in the Qurʾān. One does not have to be a Muslim to have this desire. People left and right come to terms with the fact that they cannot just waste life away. That money is not everything nor does it fulfill them. They realize that they need to have a good purpose in life and to live a morally upright life. Such people will find the truth in the Qurʾān and be guided. The Qurʾān is there to guide such people.

When people reject the Qurʾān, they do so more often than not because of a defect inside their own selves, not in the Qurʾān. They lack the will and the desire to become righteous, to sort their lives and to be guided. They lack the thirst for truth and knowledge. The Qurʾān here, is simply calling these people, who reject the Qurʾān, to look within themselves, not outside. This is why the question “So where are you going” was interjected in between. Look at yourselves, look at where you are going

in life, look at the state of your souls, when you reject the Qurʾān. A spoiled seed will not germinate no matter how much you water it. A corrupt heart and soul will not accept the Qurʾān no matter how many times it comes across it.

You will not will, except if Allah allows you to will, the Rabb of ʿĀlamīn.

This statement has been misunderstood and has been the subject of much debate because one can easily take it to mean that humans do not have free will.

This verse is a تذييل - a concluding statement added at the end to reinforce or

generalize the meaning. This is why there is no direct object. You cannot will, will what? Anything. It generalizes and extends it to all decisions, in addition to choosing the right path that came in the last verse.

What Allah is saying here is this. You can choose and will, but your ability to choose comes from Allah. You only will something, because Allah allowed that will to exist in you. You choose freely, but your ability to choose comes from Allah. But since the topic is guidance and becoming upright, we need to focus there. You cannot desire to become guided and to be on the truth except by the will of Allah. Hence it naturally follows that one needs to beseech Allah sincerely for guidance. Whoever you are, whatever religion you follow, just ask God to guide you. God, lead me to the truth, wherever it is, and let me follow it. Be sincere and truthful in heart and God will lead you to it. You will recognize the truth in the Qurʾān. You will be impacted by it. What you do afterwards - whether you accept it or reject it - is up to you. The choice rests with you.

Next, Allah calls Himself Rabb of ʿĀlamīn. We have covered both words earlier. By using the word Rabb, Allah again calls to mind His kindness and love. He is your caretaker and sustainer. Ask Him sincerely and He will lead you to good. He means good for you, not bad like the devils.

This verse again recounts the theme of absolute and overwhelming power present in this surah. We saw how revelation overpowers all false religions and falsehoods, how the angel that brings revelation down is himself powerful and accompanied by a powerful army of angels. Now, we see the absolute power of the very source Himself, Allah. He even controls what you decide. Absolute power.

Lastly, this verse again highlights the will of Allah. We saw earlier how Allah said He created man according to what He willed, according to His plans, not of anyone else.

Here again, He emphasizes His will. The theme of absolute power and might runs throughout this surah.