Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Ahqaf

1. A-laysa hādhā bi-l-ḥaqq (أَلَيْسَ هَٰذَا بِالْحَقِّ) – Is this not the truth?

Linguistic Root & Etymology

A-laysa is a negative interrogative, “Is not…?” Hādhā means “this.” Bi-l-ḥaqq (root: Ḥ-Q-Q (ح-ق-ق)) means “the truth” or “the reality.”

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:34), this is the question posed to the disbelievers on the Day of Judgment as they are brought before the Fire. “And the Day those who disbelieved are exposed to the Fire, [it will be said], ‘Is this not the truth?'” The commentators explain that this is a question of ultimate rebuke and confirmation. The very reality they spent their lives denying (the Hereafter and its consequences) is now a tangible presence before them. Their only possible answer is one of utter defeat: “Yes, by our Lord!”

Thematic Context

This connects to the surah’s central theme of the certainty of the Hereafter versus the conjecture of the deniers. The surah is filled with arguments and proofs for the truth of the resurrection. This verse is the dramatic climax of that theme, the moment when the debate is over and the truth (al-ḥaqq) becomes an undeniable, experienced reality. Their forced confession validates the entire prophetic message.

Modern & Comparative Lens

The concept of a final, undeniable confrontation with reality is a powerful eschatological theme. It is the moment when all self-deception, doubt, and denial are stripped away. This question is a literary and theological device that portrays the final judgment not just as a sentencing, but as an ultimate and inescapable moment of enlightenment, albeit one that comes too late for the deniers.

Practical Reflection & Application

This verse encourages us to confront the “truth” of the Hereafter now, in this life, when it can still benefit us. We should ask ourselves this question with sincerity: “Is this not the truth?” The practical application is to live our lives with the conviction that the promises and warnings of the Qur’an are “the truth,” so that on that Day, our answer will be a joyful affirmation, not a regretful confession.

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2. A-taʿidāninī an ukhraja (أَتَعِدَانِنِي أَنْ أُخْرَجَ) – Do you both promise me that I will be brought forth?

Linguistic Root & Etymology

A-taʿidāninī is a dual-form verb with a questioning particle, meaning “Do you two promise me?” An ukhraja means “that I will be brought forth” (from the root for exiting, KH-R-J (خ-ر-ج)).

Classical Exegesis (Tafsir)

This is the cynical and mocking question of the ungrateful son to his believing parents in the parable of Surah Al-Ahqaf (46:17). When his parents plead with him to believe in God’s promise of resurrection, he scoffs at them with this question, adding that many generations have passed and none have returned. The commentators see this as the archetypal response of the arrogant youth who rejects the faith of their parents out of a sense of materialist skepticism and disrespect.

Thematic Context

This is the centerpiece of the surah’s theme of intergenerational conflict over faith. The surah presents two opposing models: the righteous child who prays for his parents (46:15) and this ungrateful child who mocks them. His question is the essence of the denial of the Hereafter, the same denial expressed by the pagan Arabs and by materialists throughout history. It is a demand for empirical proof for a matter of the unseen.

Modern & Comparative Lens

The tension between the faith of an older generation and the skepticism of the youth is a recurring dynamic in all societies. This verse is a powerful depiction of this dynamic. The son’s argument is the classic empiricist objection to the afterlife: “no one has ever come back.” The parents’ response is based on faith in the promise of God. The parable presents this not just as an intellectual debate, but as a deeply emotional family drama.

Practical Reflection & Application

This verse is a warning against arrogance towards one’s parents and mockery of the fundamentals of faith. It encourages young believers to treat the faith of their elders with respect, even if they have questions. For parents, it is a reminder of the challenge of passing on faith to the next generation and the importance of patience and prayer. The practical application for all is to engage in intergenerational dialogue about faith with love and respect, not with scorn.

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3. Adhhabtum ṭayyibātikum (أَذْهَبْتُمْ طَيِّبَاتِكُمْ) – You exhausted your good things

Linguistic Root & Etymology

Adhhabtum (root: DH-H-B (ذ-ه-ب)) means “you made go away” or “you exhausted.” Ṭayyibātikum (root: Ṭ-Y-B (ط-ي-ب)) are your “good things,” your pure pleasures, or your luxuries.

Classical Exegesis (Tafsir)

This is the terrible rebuke that will be given to the disbelievers on the Day of Judgment as they are exposed to the Fire, in Surah Al-Ahqaf (46:20). “You exhausted your good things in your worldly life and enjoyed them.” The commentators explain that this is a declaration of the consequences of their life choices. They received their share of “good things” in the worldly life but used them for heedless indulgence and disbelief, without any thought for the Hereafter. As a result, they have no share of good things left for them in the eternal life. They have used up all their “credit.”

Thematic Context

This connects to the surah’s central theme of the choice between the fleeting pleasures of this world and the eternal rewards of the Hereafter. The surah warns against a life of hedonism and materialism. This verse is the final bill for such a life. It is a powerful statement of divine justice, where the one who chooses to cash in all their blessings for temporary enjoyment is left with nothing for the permanent abode.

Modern & Comparative Lens

This verse is a profound critique of consumerism and the culture of instant gratification. The idea of “exhausting your good things” is a powerful metaphor for a life lived without any sense of saving or investment for the future—in this case, the eternal future. It resonates with the concept of “opportunity cost”; the price of their total indulgence in the dunyā was the forfeiture of their share in the ākhirah.

Practical Reflection & Application

This verse is a powerful call for a balanced and mindful approach to the blessings of this world. We should enjoy the “good things” God has given us, but with gratitude and moderation, not in a way that makes us forget the Hereafter. The practical application is to use a portion of our worldly blessings as an investment for our eternal future, through charity and other good deeds. It is a call to be a wise investor, not a heedless consumer.

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4. Al-Aḥqāf (الْأَحْقَافِ) – The Curved Sand-hills

Linguistic Root & Etymology

Al-Aḥqāf is the plural of ḥiqf (root: Ḥ-Q-F (ح-ق-ف)), which refers to a long, curved, or winding sand dune.

Classical Exegesis (Tafsir)

This word gives the surah its name and refers to the homeland of the people of ‘Ad, as mentioned in verse 46:21. “And mention, [O Muhammad], the brother of ‘Ad, when he warned his people in the curved sand-hills (bi-l-aḥqāf).” The classical commentators and geographers have located the Ahqaf in the southern part of the Arabian Peninsula, in the region of the Rub’ al-Khali (the Empty Quarter), an area known for its vast, curved sand dunes. The mention of this specific location grounds the parable in a real, historical geography familiar to the Arabs.

Thematic Context

The story of the people of the Ahqaf serves as the primary historical warning in the surah. It connects to the theme of the consistent pattern of prophecy and rejection. The “brother of ‘Ad” (the Prophet Hud) is presented as a precursor to the Prophet Muhammad, warning his people in their own land, just as Muhammad was warning the Quraysh in Mecca. The destruction of the powerful civilization of the Ahqaf is a stark lesson for the Quraysh about the consequences of rejecting their messenger.

Modern & Comparative Lens

The story of the lost city of “Iram of the Pillars,” associated with the people of ‘Ad in the Ahqaf, has long been a subject of historical and archaeological fascination. The Qur’an’s reference to this specific region adds a layer of historical realism to its parables. The “curved sand-hills” are a powerful symbol of the power of nature to reclaim even the mightiest of human civilizations, a landscape that literally buries the past.

Practical Reflection & Application

The story of the Ahqaf is a reminder of the transient nature of worldly power and the importance of heeding divine warnings. The practical application is to learn from the ruins of the past, both literal and metaphorical. When we see the remnants of a fallen civilization or a failed project, we should reflect on the root causes of its downfall—often arrogance and injustice—and be careful to avoid those same pitfalls in our own lives.

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5. Anṣitū (أَنصِتُوا) – Listen quietly

Linguistic Root & Etymology

The root is N-Ṣ-T (ن-ص-ت). The command anṣitū means to be silent and to listen with full attention and respect.

Classical Exegesis (Tafsir)

In the remarkable story of the jinn in Surah Al-Ahqaf (46:29), when they first encounter the recitation of the Qur’an, they say to one another, “Listen quietly (anṣitū)!” The commentators explain that this shows their immediate reverence and their sincere desire to understand the message. They recognized the weighty and divine nature of the words they were hearing and immediately adopted the proper etiquette of attentive silence. Their response is a model of the correct way to receive the revelation.

Thematic Context

This connects to the surah’s theme of the proper response to the Qur’an. The surah critiques the Quraysh, who rejected the message out of arrogance. The story of the jinn is presented as a powerful contrast. These non-human beings, upon hearing the Qur’an for the first time, immediately understood its importance and listened with humility. Their response shames the arrogant humans who are of the Prophet’s own kin.

Modern & Comparative Lens

The act of “attentive listening” is a key skill in modern communication theory and is a central practice in many contemplative traditions. This verse highlights its spiritual significance. To truly benefit from a message, one must first silence one’s own inner and outer noise and listen with full presence. The jinn’s response is a powerful example of intellectual and spiritual humility in the face of a profound message.

Practical Reflection & Application

This verse teaches us the proper etiquette for engaging with the Qur’an. When the Qur’an is recited, we should strive to “listen quietly.” This means silencing not just our tongues, but also the “noise” in our hearts and minds, and giving the divine word our full, focused, and reverent attention. This is the first and most crucial step to allowing the guidance of the Qur’an to enter our hearts.

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6. Arbaʿīna sanah (أَرْبَعِينَ سَنَةً) – Forty years

Linguistic Root & Etymology

Arbaʿīn means “forty,” and sanah means “year.”

Classical Exegesis (Tafsir)

In the beautiful parable of the righteous child in Surah Al-Ahqaf (46:15), the age of forty is mentioned as a key milestone in life. “…When he reaches his full strength and reaches forty years, he says, ‘My Lord, enable me to be grateful for Your favor…'” The commentators explain that the age of forty is the age of full maturity, when a person’s physical, intellectual, and spiritual faculties have reached their peak. It is a time of deep reflection, a turning point where one looks back with gratitude on the blessings of one’s parents and looks forward with concern for the righteousness of one’s own children.

Thematic Context

This connects to the theme of the life stages and the development of gratitude. The surah presents a model of a life lived in righteousness. The age of forty is highlighted as a crucial moment for a conscious renewal of one’s covenant with God. The prayer mentioned in the verse is a comprehensive one, covering gratitude for the past, righteousness in the present, and concern for the future, encapsulating the worldview of a mature believer.

Modern & Comparative Lens

The idea of forty as the age of maturity and a significant life turning point is found in many cultures and traditions. The biblical tradition also highlights this age. Modern psychology, such as the work of Carl Jung, also identifies mid-life (around forty) as a critical period of self-reflection and integration, often called the “afternoon of life.” The Qur’an frames this natural life stage within a spiritual context, making it a prime opportunity for a profound turning to God.

Practical Reflection & Application

This verse gives special significance to the age of forty, but its lesson is for all adults. It encourages us to use our maturity to deepen our relationship with God. The practical application is to adopt the beautiful and comprehensive prayer mentioned in this verse as our own. We should pray to be grateful for our blessings, to be enabled to do good deeds that please God, and for the righteousness of our offspring. It is the perfect prayer for a mature and responsible believer.

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7. ʿĀriḍun mumṭirunā (عَارِضٌ مُّمْطِرُنَا) – A cloud that will bring us rain

Linguistic Root & Etymology

ʿĀriḍ is a cloud that appears on the horizon. Mumṭirunā is an active participle meaning “that which will give us rain.”

Classical Exegesis (Tafsir)

In the story of the destruction of ‘Ad in Surah Al-Ahqaf (46:24), this is their joyful but fatally mistaken reaction when they saw the punishment approaching. “And when they saw it as a cloud approaching their valleys, they said, ‘This is a cloud that will bring us rain!'” The commentators explain that they were suffering from a drought, so the sight of a great cloud filled them with joy and hope. They were completely oblivious to the fact that this was not a cloud of mercy, but the cloud of divine retribution that their prophet had warned them about.

Thematic Context

This connects to the theme of the deceptive nature of appearances and the spiritual blindness of the disbelievers. The very thing they perceived as a blessing was, in reality, their doom. This is a powerful moment of dramatic irony. The theme is that those who deny God’s signs lose the ability to correctly interpret the signs of the universe around them. Their worldview is so corrupted that they mistake their own destruction for a sign of salvation.

Modern & Comparative Lens

This is a timeless story about misinterpreting a sign and being deluded by false hope. It is a powerful metaphor for any situation where a society or an individual joyfully embraces something that will ultimately lead to their ruin—be it a destructive ideology, a harmful technology, or a corrupt leader. It is a story about the danger of seeing only what we want to see.

Practical Reflection & Application

This verse is a powerful reminder to not be deceived by superficial appearances. We should ask God for the insight (baṣīrah) to see the true reality of things, not just their outward form. The practical application is to weigh matters by the clear standard of the divine revelation, not just by our own hopes and desires. We should pray to be able to distinguish between a cloud of mercy and a cloud of punishment.

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8. Asāṭīr al-awwalīn (أَسَاطِيرُ الْأَوَّلِينَ) – Fables of the ancients

Linguistic Root & Etymology

Asāṭīr is the plural of usṭūrah, meaning a legend, a myth, or a fable. Al-Awwalīn means “the ancients” or “the first ones.”

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:17), this is the cynical dismissal of the ungrateful son when his parents warn him about the resurrection. After mocking their promise, he says, “This is not but fables of the ancients.” The commentators explain that this was a common accusation leveled against the Qur’an by the Quraysh. It was a way of dismissing its profound stories and its warnings of the Hereafter as nothing more than recycled myths and legends, with no basis in reality. It is a declaration that the message is unoriginal and untrue.

Thematic Context

This connects to the theme of the rejection of the divine message. The surah presents the Qur’an as a divinely revealed truth. This phrase represents the disbelievers’ primary counter-narrative. The theme is the clash between the claim of divine revelation and the claim of human fabrication. The surah refutes this accusation by pointing to the Qur’an’s internal consistency and its confirmation of the essential truths of previous scriptures.

Modern & Comparative Lens

The attempt to explain away divine revelation as a mere retelling of ancient myths is the basis of a major school of biblical and Qur’anic criticism. This verse shows that this critical approach is not new; it was the same argument used by the original opponents of the revelation. The Qur’an’s response is to affirm its connection to previous truths (“confirming what was before it”) while also asserting its unique, divine origin.

Practical Reflection & Application

This verse prepares believers for the types of criticism they will face. We should not be surprised or shaken when the stories of the Qur’an are dismissed as “fables.” The practical application is to deepen our own knowledge of the Qur’an and its profound wisdom, so that we can have a confident and well-reasoned faith. We should be able to appreciate the timeless moral and spiritual truths in its stories, which clearly distinguish them from mere “fables.”

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9. Awziʿnī (أَوْزِعْنِي) – Enable me / Inspire me

Linguistic Root & Etymology

The root is W-Z-ʿ (و-ز-ع), which means to restrain, to check, but also to incite or to inspire. The command awziʿnī is a request for God to “inspire me,” “arouse in me,” or “make me devoted to” a particular action.

Classical Exegesis (Tafsir)

This is the first part of the beautiful prayer of the righteous child when he reaches the age of forty, in Surah Al-Ahqaf (46:15). “My Lord, enable me (awziʿnī) to be grateful for Your favor which You have bestowed upon me and upon my parents.” The commentators explain that this is a profound request. The person is not just asking for the ability to say “thank you,” but is asking God to inspire and instill in their very being a deep and constant state of gratitude. It is an acknowledgment that true gratitude is a divine gift, not just a human effort.

Thematic Context

This connects to the theme of gratitude as a central virtue of the believer. The surah contrasts the gratitude of the righteous with the ingratitude of the deniers. This prayer is the perfect model of how to seek this virtue. The theme is that the proper response to recognizing God’s blessings is not just a fleeting feeling of thanks, but an active prayer to be made permanently grateful by God’s grace.

Modern & Comparative Lens

This is a sophisticated prayer for character transformation. It is not just asking for an external blessing, but for an internal change of state. In modern psychology, gratitude is recognized as a key component of well-being, and there are many practices designed to cultivate it. This prayer can be seen as the ultimate “gratitude practice,” as it seeks to instill the quality from the highest possible source.

Practical Reflection & Application

This verse provides us with one of the most beautiful and comprehensive prayers in the Qur’an. The practical application is to memorize this prayer and to make it a regular part of our supplications, especially as we grow older and have more blessings to be thankful for. It is a prayer that acknowledges our dependence on God even for the very ability to be grateful, which is the essence of humility.

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10. Balāgh (بَلَاغ) – A clear message

Linguistic Root & Etymology

The root is B-L-GH (ب-ل-غ), which means to reach or to arrive. Balāgh is a noun meaning a message that has been delivered and has “reached” its audience with clarity. It is a sufficient and clear notification.

Classical Exegesis (Tafsir)

The final verse of Surah Al-Ahqaf (46:35) asks a rhetorical question after describing the fleeting nature of the disbelievers’ worldly life. “…And will any be destroyed except the defiantly disobedient people? This is a clear notification (balāgh).” While the word itself is in the preceding verse in some readings, the concept is the essence of the surah’s conclusion. The commentators explain that the entire Qur’an, and this surah in particular, is a balāgh from God. The message has been delivered, the warning has reached them, and the proof has been made clear. After this clear notification, only those who willfully disobey have any reason to be destroyed.

Thematic Context

This is the concluding theme of the surah: the completion of the argument. The surah has presented its case from all angles—reason, history, revelation. This final statement is a declaration that the “message has been delivered.” The responsibility now rests entirely upon the listeners. It connects to the theme of divine justice; God does not punish a people until a “clear message” has been sent to them.

Modern & Comparative Lens

The concept of balāgh is a key principle in the Islamic understanding of daʿwah (calling to God). The duty of the messenger, and by extension the believer, is only to deliver the message clearly (al-balāgh al-mubīn). They are not responsible for the results or for forcing belief. This principle is a powerful basis for freedom of conscience and a rejection of religious coercion.

Practical Reflection & Application

This verse reminds us of the great blessing and the great responsibility we have in receiving the “clear message” of the Qur’an. The practical application is to take this message seriously, to study it, and to live by it, knowing that the “notification has reached us.” It should also shape our approach to sharing Islam with others: our goal is to deliver the message clearly and with wisdom, not to force the outcome, which belongs to God alone.

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11. Bidʿan min al-rusul (بِدْعًا مِّنَ الرُّسُلِ) – An innovator among the messengers

Linguistic Root & Etymology

Bidʿ (root: B-D-ʿ (ب-د-ع)) means something new, novel, or unprecedented. An innovator is one who brings something new that has no precedent. Min al-rusul means “from/among the messengers.”

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:9), the Prophet Muhammad is commanded to declare to his people, “Say, ‘I am not an innovator among the messengers…'” The commentators explain that this is a key argument for the authenticity of his prophethood. He is telling the Quraysh that his message is not something strange or new. He is calling to the same fundamental truth of Tawḥīd that was taught by all the messengers before him, like Noah, Abraham, and Moses. His message is a continuation and a confirmation of a timeless, established tradition.

Thematic Context

This connects to the theme of the unity of the divine message. The surah consistently argues that the religion of God is one. This declaration by the Prophet is a direct statement of this theme. It refutes the charge that he is an “innovator” or a heretic, and instead frames his mission as part of a long and noble prophetic lineage. This provides a powerful basis for his authority.

Modern & Comparative Lens

This is a powerful statement of continuity and tradition. It is a rejection of the idea of “supersessionism” where a new revelation completely negates the old ones. The Islamic worldview, as expressed in this verse, is one of completion and confirmation, not abrogation of the core monotheistic truth. This provides a powerful basis for respectful interfaith dialogue, as it acknowledges a shared prophetic heritage.

Practical Reflection & Application

This verse encourages us to see our faith as being connected to a timeless tradition of divine guidance that stretches back to the beginning of humanity. We are not followers of a “new” religion, but of the one, eternal religion of submission to God. This should give us a sense of stability and a deep appreciation for the prophets who came before Muhammad. It is a call to honor the entire prophetic family.

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12. Bi-l-ḥaqq (بِالْحَقِّ) – With Truth

Linguistic Root & Etymology

The root is Ḥ-Q-Q (ح-ق-ق), meaning to be true, right, and real. Al-Ḥaqq is that which is real, true, and just.

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:3), the surah declares, “We did not create the heavens and the earth and what is between them except with truth (bi-l-ḥaqq) and for a specified term.” The commentators explain that “with truth” means that the creation is not a game or an accident. It is infused with a real purpose, based on perfect wisdom, and governed by just laws. It is a serious and meaningful reality. The phrase stands in direct opposition to the concept of a meaningless, purposeless, or illusory universe.

Thematic Context

This is a foundational theme of the surah. The surah argues that because the universe is created “with truth” and for a purpose, a final judgment where every soul is held accountable is a logical and moral necessity. The purposeful nature of the creation is the primary evidence against the materialists’ claim that life is just a random cycle of birth and death. The truth of the origin of the universe demands a truthful final outcome.

Modern & Comparative Lens

The philosophical debate between a purposeful universe (teleology) and a random, purposeless one is a central question of human thought. This verse is a powerful statement of the teleological worldview. It asserts that the cosmos is grounded in truth, purpose, and justice. This provides a basis for a meaningful human existence, where our lives have significance within a purposeful cosmic order.

Practical Reflection & Application

This verse encourages us to see the world around us as a place that is infused with purpose and truth. This should inspire us to live our own lives with truth and purpose. The practical application is to be people of integrity, to seek justice, and to reject falsehood, thereby aligning our own small lives with the great “truth” upon which the entire universe was built.

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13. Darajātun mimmā ʿamilū (وَلِكُلٍّ دَرَجَاتٌ مِّمَّا عَمِلُوا) – And for all are degrees from what they did

Linguistic Root & Etymology

Darajāt is the plural of darajah, a degree, a rank, or a level. Mimmā ʿamilū means “from what they did” or “according to their deeds.”

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:19), after mentioning the two great parties of the Hereafter (the saved and the doomed), this principle of justice is stated. “And for all are degrees from what they did, and so that He may fully compensate them for their deeds, and they will not be wronged.” The commentators explain that neither Paradise nor Hell is a monolithic state. Within both abodes, there are different “degrees” or “ranks” that are precisely determined by the quality and quantity of a person’s deeds in this life. The reward and punishment are not one-size-fits-all.

Thematic Context

This connects to the theme of the meticulous and precise nature of divine justice. The surah emphasizes that every soul will be paid in full. This verse adds the detail that the recompense is not just a binary (saved/doomed) but is a spectrum of “degrees.” This provides a powerful incentive for the believers to strive for the highest possible rank in Paradise by excelling in good deeds.

Modern & Comparative Lens

The concept of “degrees” of reward and punishment is a sophisticated one. It implies a system of justice that is not just retributive but is perfectly proportional. This resonates with the human sense of fairness, that greater effort or greater evil should lead to a greater consequence. It is a rejection of a simplistic or flat eschatology and an affirmation of a nuanced and perfectly calibrated one.

Practical Reflection & Application

This verse should motivate us to never be content with the minimum in our faith. We should always strive for excellence (iḥsān) with the hope of attaining the highest “degrees” in the sight of our Lord. The practical application is to be diligent and sincere in all our good deeds, whether big or small, and to compete with one another in righteousness, with our eyes set on the highest ranks of Paradise.

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14. Ḍalālin mubīn (ضَلَالٍ مُّبِينٍ) – A clear error

Linguistic Root & Etymology

Ḍalāl (root: Ḍ-L-L (ض-ل-ل)) means error, misguidance, or being lost. Mubīn means clear or manifest.

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:32), the jinn conclude their call to their people with a warning: “And whoever does not respond to the داعي الله (the one who calls to Allah) is not causing failure [to Allah] upon earth, and he will not have besides Him any protectors. Those are in clear error.” The commentators explain that the jinn, with their newfound wisdom from the Qur’an, are able to clearly diagnose the state of those who reject the message. It is not a respectable difference of opinion; it is a state of being manifestly lost and in obvious error.

Thematic Context

This connects to the surah’s theme of the clarity of the truth versus the manifest error of falsehood. The surah argues that the path of Tawḥīd is the straight path, and any deviation from it is, by definition, “error.” The testimony of the jinn is a powerful one; as objective third-party observers, their immediate conclusion that rejecting the Prophet is “clear error” serves as a powerful proof against the stubborn Quraysh.

Modern & Comparative Lens

The concept of “error” in religious terminology is a strong one. It is not just a mistake, but a deviation from the path that leads to the desired goal. The surah presents a worldview with a clear map and a clear destination. To reject the map is not an alternative route; it is simply to become lost. This is a classic expression of the exclusivist truth-claim of a revealed religion.

Practical Reflection & Application

This verse encourages us to be grateful for the guidance that protects us from “clear error.” It should also motivate us to call our loved ones to the truth with the same sincere concern as the jinn, out of a genuine fear that they may be in a state of manifest misguidance. The practical application is to hold fast to the clear guidance of the Qur’an and Sunnah, which is our only protection from getting lost.

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15. Fa-ṣbir kamā ṣabara ūlū al-ʿazmi min al-rusul (فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ) – So be patient, as were the messengers of firm resolve

Linguistic Root & Etymology

Fa-ṣbir is a command to be patient. Kamā ṣabara means “as were patient.” Ūlū al-ʿazm means “the possessors of firm resolve.” Min al-rusul means “from/among the messengers.”

Classical Exegesis (Tafsir)

This is the powerful concluding command and consolation given to the Prophet Muhammad in Surah Al-Ahqaf (46:35). After the long and difficult struggle of calling his people, he is told to adopt the quality of the most elite group of messengers: the “possessors of firm resolve.” The commentators have generally identified these as the five greatest prophets: Noah, Abraham, Moses, Jesus, and Muhammad himself. They are distinguished by their extraordinary patience and steadfastness in the face of the most severe trials and opposition.

Thematic Context

This is the culmination of the surah’s theme of the prophetic struggle. The surah has presented the historical precedent of the prophet Hud and has detailed the arguments of the Quraysh. This final verse provides the Prophet with his ultimate role models and his primary spiritual strategy: patience born of firm resolve. The theme is that the path of calling to God is a long and difficult one, and its primary provision is this elite form of patience.

Modern & Comparative Lens

The concept of an elite group of prophets (“possessors of firm resolve”) is a feature of Islamic prophetology. It creates a hierarchy of greatness based on the magnitude of the trials faced and the quality of the patience shown. This verse is a call to emulate the highest and most difficult of virtues. It is a recognition that the path of any great reformer or truth-teller requires an extraordinary level of determination and perseverance.

Practical Reflection & Application

This verse is a source of immense strength for anyone who is striving for a noble cause and facing great difficulty. It gives us the best of all role models: the messengers of firm resolve. The practical application is to study the lives of these great prophets, to reflect on their immense patience in the face of suffering and rejection, and to draw strength and inspiration from their example. It is a call to cultivate a patience that is not passive, but is active, determined, and full of resolve.

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16. Ḥā Mīm (حم) – Ha, Meem

Linguistic Root & Etymology

Ḥā Mīm consists of two letters of the Arabic alphabet, Ḥāʾ (ح) and Mīm (م). These are among the ḥurūf muqaṭṭaʿāt (disjointed letters) that begin a group of seven consecutive surahs, with Ahqaf being the seventh and final in the series.

Classical Exegesis (Tafsir)

As with all the disjointed letters, the classical commentators’ primary position is to affirm that their meaning is a divine secret. They are a sign of the Qur’an’s miraculous nature. Various secondary interpretations have been offered as reflections, but the dominant and safest position is to consign their knowledge to God.

Thematic Context

The letters Ḥā Mīm serve as a powerful and mysterious opening, immediately signaling the divine origin of the text. They function to capture the listener’s attention and prepare them for the weighty message that is to follow. As the opening of the final surah in the “Ḥawāmīm” group, they provide a sense of closure to this important section of the Qur’an.

Modern & Comparative Lens

The mystery of the disjointed letters continues to be a subject of academic and linguistic study. While theories abound, no conclusive explanation has been found, which reinforces the traditional Islamic view that they are a divine secret. Their presence at the start of these powerful surahs serves as a reminder of the limits of human reason in the face of divine revelation. It is a built-in sign of intellectual humility.

Practical Reflection & Application

The letters Ḥā Mīm teach us to approach the Qur’an with a sense of awe and a willingness to accept that we will not understand everything. It encourages a posture of humble studentship. The practical application is to embrace the mystery as part of the beauty of the divine text, allowing it to open our hearts to the profound truths that are found in the clear verses that follow.

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17. Ḥamalathu ummuhu kurhan wa waḍaʿathu kurhan (حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا) – His mother carried him with hardship and gave birth to him with hardship

Linguistic Root & Etymology

Ḥamalathu means “she carried him.” Ummuhu means “his mother.” Kurhan (root: K-R-H (ك-ر-ه)) means hardship, difficulty, or something done unwillingly or with pain. Waḍaʿathu means “she gave birth to him.”

Classical Exegesis (Tafsir)

In the beautiful passage enjoining kindness to parents in Surah Al-Ahqaf (46:15), this phrase is used to highlight the immense difficulty and sacrifice of the mother. The commentators explain that this refers to the physical hardships of pregnancy—the sickness, the discomfort, the weight—and the intense pain and risk of childbirth. The Qur’an singles out this profound hardship as a primary reason for the child’s duty of gratitude and kindness towards the mother.

Thematic Context

This connects to the theme of recognizing the sources of blessings and showing gratitude. The surah calls for gratitude to God, and this verse specifies the immense debt of gratitude owed to one’s parents, especially the mother. The righteous child is one who recognizes this hardship and is motivated by it to pray for their parents and to treat them with the utmost kindness (iḥsān).

Modern & Comparative Lens

This verse is a profound acknowledgment of the maternal sacrifice that is the foundation of human existence. It gives a sacred and honored status to the biological and emotional labor of motherhood. In a world that often devalues the work of mothers, this verse is a powerful statement of its central importance and the immense gratitude that it deserves.

Practical Reflection & Application

This verse should fill our hearts with a deep sense of love, respect, and gratitude for our own mothers. It is a reminder of the immense and often unseen hardships they endured for our sake. The practical application is to translate this gratitude into action: to serve our mothers with kindness, to speak to them gently, to obey them in what is good, and to pray for them sincerely, just as the righteous child in the verse does. It is a call to honor the one who carried us “with hardship.”

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18. Ḥamluhu wa fiṣāluhu thalāthūna shahran (حَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا) – His gestation and weaning are thirty months

Linguistic Root & Etymology

Ḥamluhu is his gestation/pregnancy. Fiṣāluhu is his weaning. Thalāthūna shahran is thirty months.

Classical Exegesis (Tafsir)

This phrase in Surah Al-Ahqaf (46:15) specifies the combined minimum period for pregnancy and the full period for suckling. The commentators, by combining this verse with another verse that states the period of suckling is two years (24 months), have famously deduced that the minimum possible period for a viable human pregnancy is six months (30 – 24 = 6). This has been a significant point in Islamic jurisprudence for establishing paternity and other legal matters.

Thematic Context

This connects to the theme of the intricate and divinely-ordered nature of human creation. The verse provides specific, quantifiable details about the human life cycle. This detail is part of the larger context of enjoining kindness to parents, as it highlights the long and demanding period of a child’s complete dependence on its mother, further emphasizing the debt of gratitude that is owed to her.

Modern & Comparative Lens

The legal deduction that the minimum period of gestation is six months is a remarkable example of early Islamic legal reasoning (ijtihād) based on a holistic reading of the Qur’an. Modern medicine confirms that a fetus is generally considered viable at around 24 weeks (approximately six months), making this ancient legal deduction strikingly accurate from a scientific perspective. This has been highlighted by many modern scholars as a sign of the Qur’an’s subtle scientific insights.

Practical Reflection & Application

This verse is a reminder of the long and arduous process of our own early development and the immense debt we owe to our mothers for their care during this critical period. It should increase our love and respect for them. It also demonstrates the depth and subtlety of the Qur’an, showing how legal and even scientific principles can be embedded within its verses. The practical application is to approach the Qur’an with a deep and reflective mind, seeking the many layers of wisdom it contains.

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19. Iḥsānan (إِحْسَانًا) – Goodness / Excellence

Linguistic Root & Etymology

The root is Ḥ-S-N (ح-س-ن), meaning to be good or beautiful. Iḥsān is the verbal noun, and it signifies the highest level of goodness: to do things in the most excellent and beautiful manner.

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:15), this is the core of the divine command regarding parents. “And We have enjoined upon man, to his parents, goodness (iḥsānan).” The commentators explain that iḥsān is a comprehensive term. It goes beyond simple obedience or basic care. It means to treat one’s parents with the utmost kindness, respect, compassion, and generosity. It is to serve them in the most excellent way possible, both in word and in deed.

Thematic Context

This connects to the theme of the practical requirements of faith. The surah presents a model of a righteous life, and excellence towards parents is a cornerstone of this model. The command for iḥsān is placed immediately after the mention of God’s blessings upon the individual, suggesting that gratitude to God is shown, in part, through excellence towards one’s parents, who were the immediate cause of one’s existence.

Modern & Comparative Lens

The concept of iḥsān is one of the three dimensions of the religion of Islam, alongside islām (submission) and īmān (faith). It is famously defined by the Prophet as “to worship Allah as if you see Him, and if you cannot see Him, then to know that He sees you.” This verse shows that this high spiritual station of “excellence” is not just for acts of worship, but must be applied to our most important human relationships, starting with our parents.

Practical Reflection & Application

This verse is a direct and powerful command. The practical application is to evaluate our own relationship with our parents against the high standard of iḥsān. Are we just doing the minimum, or are we striving for excellence in our kindness and service to them? It is a call to constantly seek to improve our conduct towards them, seeing this as one of the greatest and most beloved deeds in the sight of God.

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20. Ifkun qadīm (إِفْكٌ قَدِيمٌ) – An ancient falsehood

Linguistic Root & Etymology

Ifk (root: A-F-K (أ-ف-ك)) means a lie, a fabrication, or a falsehood. Qadīm means ancient or old.

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:11), this is the dismissive judgment of the arrogant disbelievers about the Qur’an. “And those who disbelieve say of those who believe, ‘If it had been any good, they would not have preceded us to it.’ And when they are not guided by it, they say, ‘This is an ancient falsehood.'” The commentators explain their flawed, arrogant logic. They could not accept that the poor and weak members of society (like Bilal and Ammar) would have found the truth before them, the wealthy and powerful leaders. Since their pride prevents them from accepting this, they rationalize their rejection by dismissing the message itself as an “ancient lie.”

Thematic Context

This connects to the theme of the arrogant and irrational arguments of the disbelievers. The surah systematically exposes the flimsy basis of their rejection. This verse is a powerful psychological portrait of elitism. Their criterion for truth is not the content of the message, but the social status of its followers. This is shown to be a foolish and self-serving logic.

Modern & Comparative Lens

The phenomenon of “elite condescension” towards new ideas or movements that gain popularity among the “common people” is a recurring one in history. This verse is a timeless critique of this intellectual snobbery. It is a reminder that truth is not the property of any social class, and that often, those with less worldly status are more open to the truth because their hearts are less clouded by arrogance.

Practical Reflection & Application

This verse is a warning against judging a message by its messenger or its followers. We must evaluate ideas based on their own merit and evidence, not on the social standing of those who have accepted them. The practical application is to cultivate humility and to be willing to accept the truth, even if it comes from someone we might consider to be of a lower status than ourselves. It is a call to be a sincere seeker of truth, not a guardian of social hierarchies.

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21. Iftirāhu (افْتَرَاهُ) – He has fabricated it

Linguistic Root & Etymology

The root is F-R-Y (ف-р-й), meaning to fabricate a lie. Iftirāhu means “he has fabricated it.”

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:8), the surah presents the primary accusation of the Quraysh against the Prophet: “Or do they say, ‘He has fabricated it’?” The verse immediately provides the devastating response the Prophet is to give: “Say, ‘If I have fabricated it, you have no power to protect me from Allah at all.'” The commentators explain that this is a powerful challenge. The Prophet is essentially saying: “If this is my own lie, then I am committing the greatest possible sin against the all-powerful God. Are you willing to stand with me and face His wrath? Do you think you can protect me from Him?” This puts the accusers in an impossible position.

Thematic Context

This connects to the central theme of the divine origin of the revelation. The surah is a sustained defense of the Qur’an’s authenticity. The charge of “fabrication” is the main counter-argument of the disbelievers. This verse refutes it by highlighting the immense and terrifying theological implications of such an act. No sane person would dare to fabricate a lie against the Lord of the worlds, and if they did, they would not be able to protect themselves from His immediate punishment.

Modern & Comparative Lens

This is a powerful and unique argument for prophetic sincerity. The argument is based on the Prophet’s own clear and unwavering belief in the God he is preaching. His response is a testament to his absolute conviction. He is so certain of God’s power and justice that he uses the threat of that justice as a proof of his own truthfulness. It is a profound psychological and theological argument.

Practical Reflection & Application

This verse is a powerful reminder of the gravity of lying, especially about God. It should fill us with a healthy fear of attributing anything to God that is not true. The practical application is to be people of the utmost truthfulness and integrity in our religious speech. We should have the same conviction as the Prophet: that God is the ultimate witness and judge of our words, and that there is no protection from His justice if we lie in His name.

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22. Jinn (Nafarun min al-) (نَّفَرٌ مِّنَ الْجِنِّ) – A group of the Jinn

Linguistic Root & Etymology

Nafar is a group or a company of people (or in this case, Jinn), usually between three and ten. Al-Jinn (root: J-N-N (ж-н-н)) refers to a class of beings created from fire that are “hidden” from human senses.

Classical Exegesis (Tafsir)

Surah Al-Ahqaf (46:29) contains a remarkable and detailed account of God directing “a group of the Jinn” to the Prophet so they could listen to the Qur’an. The commentators explain that this was a real event, where a delegation of Jinn, who were previously unaware of the final revelation, were guided to the Prophet while he was reciting the Qur’an. Their reaction was immediate and profound: they listened attentively, believed, and immediately returned to their own people to become warners.

Thematic Context

The story of the Jinn is a central part of the surah and serves several themes. It is a powerful validation of the Prophet’s mission, showing that his message is a guidance for both humanity and the Jinn. It also serves as a sharp rebuke to the arrogant humans of the Quraysh. The surah presents a powerful contrast: these non-human beings, upon hearing the Qur’an for the first time, immediately recognized its truth and responded with humility and zeal, while the Prophet’s own kinsmen responded with mockery and arrogance.

Modern & Comparative Lens

The belief in a parallel world of unseen, intelligent beings is a feature of many cultures and traditions. The Qur’an gives a detailed and sophisticated account of the Jinn, portraying them as morally responsible beings who, like humans, have free will and are subject to final judgment. The story of their conversion is a powerful narrative of the universal appeal of the Qur’an’s message, which transcends even species boundaries.

Practical Reflection & Application

The story of the Jinn is a powerful lesson in sincerity and the proper etiquette of receiving knowledge. Their immediate response—”listen quietly”—and their eagerness to share the message are the perfect model for any seeker of truth. The practical application is to emulate their zeal and their reverence. When we hear the Qur’an, we should listen with the same attentive humility, and we should feel the same sense of responsibility to share its guidance with others.

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23. Lā tastaʿjil lahum (فَلَا تَسْتَعْجِل لَّهُمْ) – So do not be impatient for them

Linguistic Root & Etymology

Lā tastaʿjil is a prohibition from the root ʿ-J-L (ع-ж-л), which means to hasten or to be impatient. The phrase means “do not seek to hasten” or “do not be impatient.” Lahum means “for them.”

Classical Exegesis (Tafsir)

This is the second part of the final command to the Prophet in Surah Al-Ahqaf (46:35). After being told to be patient like the messengers of firm resolve, he is told, “and do not be impatient for them.” The commentators explain that this is a command to not seek the hasty punishment of the disbelievers. It is natural for a messenger who is facing intense persecution to wish for a swift divine intervention to destroy his enemies. This verse counsels patience, reminding the Prophet that their punishment will come at its appointed time, and he should not be impatient for it.

Thematic Context

This connects to the theme of divine timing and forbearance. The surah makes it clear that punishment is certain, but the timing is in God’s hands. This command is a crucial part of the prophetic training. It teaches the messenger to align his own will with the divine will, to be patient not just with the persecution of his enemies, but also with the timeline of God’s plan. It is a call to trust in God’s perfect and wise timing.

Modern & Comparative Lens

The desire for immediate justice is a powerful human emotion. This verse is a call for a higher, more patient perspective. It is a recognition that the divine plan operates on a timeline that may be longer and more complex than our own. This is a profound lesson in trusting a wisdom that is greater than our own sense of urgency. It is an antidote to the frustration that can come from seeing injustice persist in the world.

Practical Reflection & Application

This verse is a powerful lesson for us in our own lives. When we see injustice or when our own prayers for relief are not immediately answered, we should not become impatient. The practical application is to cultivate a deep trust in God’s timing. We should make our effort, pray with sincerity, and then patiently wait for God’s decree to unfold, without being hasty and without despairing. It is a call to the difficult but beautiful virtue of trusting God’s calendar.

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24. Makkannāhum (مَّكَّنَّاهُمْ) – We had established them

Linguistic Root & Etymology

The root is M-K-N (م-ك-ن), which means to be firm or to have a place. The verb makkana (Form II) means to establish someone firmly, to give them power, or to give them a secure position.

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:26), God reminds the Quraysh of the power of the people of ‘Ad. “And We had certainly established them in such a way as We have not established you…” The commentators explain that the civilization of ‘Ad was far greater in power, wealth, and architectural might than the Quraysh. They were firmly “established” on the earth. This is mentioned to highlight the foolishness of the Quraysh’s pride. If the far mightier people of ‘Ad could not be saved by their power, then what hope do the Quraysh have?

Thematic Context

This connects to the theme of the futility of worldly power as a defense against God’s punishment. The surah critiques the arrogance of the powerful. The example of ‘Ad is used to prove that no amount of worldly “establishment” can protect a people who reject the divine message. This is a direct and powerful warning to the leaders of Mecca, who were proud of their own status and power.

Modern & Comparative Lens

The archaeological ruins of great and powerful ancient civilizations are a constant and sobering reminder of the truth of this verse. From the Romans to the Mayans, history is a testament to the fact that no worldly power is permanent. The Qur’an uses this observable historical reality as a basis for a profound spiritual lesson: true security and establishment can only be found in a right relationship with God, not in material might.

Practical Reflection & Application

This verse is a powerful reminder to not be deceived by our own sense of “establishment” or security, whether it be financial, professional, or social. All worldly power is temporary. The practical application is to ground our sense of security not in our worldly status, but in our faith and our relationship with God. This fosters humility and protects us from the arrogance that led to the downfall of those who were far more “established” than we are.

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25. Muʿjizin fī l-arḍ (بِمُعْجِزِينَ فِي الْأَرْضِ) – Able to cause failure on earth

Linguistic Root & Etymology

Muʿjiz (root: ʿ-J-Z (ع-ج-ز)) means one who can cause something to fail, to frustrate a plan, or to escape. The phrase means “those who can escape or frustrate [God’s plan] on earth.”

Classical Exegesis (Tafsir)

In the warning of the Jinn to their people in Surah Al-Ahqaf (46:32), they declare, “And whoever does not respond to the Caller to Allah will not cause failure on earth…” The commentators explain this as a statement of God’s absolute power. Those who reject the message should not think for a moment that they can escape God’s grasp or frustrate His plan. They are on His earth and under His dominion, and they can never flee from His final judgment.

Thematic Context

This connects to the theme of the inescapability of divine justice. The surah warns of a final day of reckoning, and this verse affirms that there is no escape. The arrogance of the disbelievers is based on the delusion that they can get away with their rejection. This verse shatters that delusion. It is a declaration of the absolute and inescapable sovereignty of God over every inch of His creation.

Modern & Comparative Lens

The concept of the inescapability of a final reckoning is a powerful moral principle. It asserts that there is no ultimate “loophole” or “escape clause” from the law of moral consequences. This stands in contrast to a worldview where one might believe that power or cleverness can allow one to evade justice indefinitely. The verse posits a reality where justice is an absolute and inescapable law of the cosmos.

Practical Reflection & Application

This verse is a powerful reminder that we can never “escape” from God. We are always in His presence and under His authority. The practical application is to live with this awareness. Instead of trying to flee from God through heedlessness and sin, we should flee *to* God through repentance and worship. Since we cannot escape His justice, our only hope is to seek refuge in His mercy.

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26. Munzirīn (مُنذِرِين) – Warners

Linguistic Root & Etymology

The root is N-DH-R (ن-ذ-ر), which means to warn. Munzirīn are those who give a warning (indhār).

Classical Exegesis (Tafsir)

This word is used in two key contexts in Surah Al-Ahqaf. First, the purpose of revealing the Qur’an on a blessed night is “so that We may warn” (46:3). Second, when the Jinn believe in the Qur’an, they immediately return to their people “as warners” (46:29). The commentators explain that the primary function of revelation and of those who believe in it is to deliver a clear and compassionate warning to humanity about the consequences of their choices. The “warning” is not a threat but a merciful act of guidance to save people from a real danger.

Thematic Context

The theme of “warning” is a central aspect of the prophetic mission described in the surah. The surah itself is a powerful warning. The Prophet Hud is a “warner,” and the Prophet Muhammad is a “warner.” The story of the Jinn shows that the responsibility of being a “warner” is inherited by all those who accept the message. It is the primary duty that comes with receiving divine knowledge.

Modern & Comparative Lens

The role of the “warner” or the “whistleblower” is a crucial one in any society. It is the role of the one who has the courage to speak an uncomfortable truth and to warn of a looming danger that others may be ignoring. The Qur’an gives this social role a profound spiritual significance. The “warning” of the prophets is the ultimate and most important warning in human history.

Practical Reflection & Application

The example of the Jinn is a powerful one for us. When we receive a piece of beneficial knowledge or a reminder from the Qur’an, our first instinct should be to share that warning and guidance with our loved ones. The practical application is to see ourselves, in our own small way, as inheritors of the prophetic duty of being “warners.” This should be done with wisdom and compassion, out of a sincere desire to save others from harm, just as the Jinn did.

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27. Musaddiqan li-mā bayna yadayhi (مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ) – Confirming that which came before it

Linguistic Root & Etymology

Musaddiqan (root: Ṣ-D-Q (ص-д-қ)) means “confirming” or “testifying to the truth of.” Li-mā bayna yadayhi is an idiom meaning “that which is between its hands,” which refers to “that which came before it.”

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:30), the Jinn describe the Qur’an they have just heard as “a book revealed after Moses, confirming that which came before it.” The commentators explain that this is a key part of the Jinn’s recognition of the Qur’an’s authenticity. They, being familiar with the previous revelations like the Torah of Moses, immediately recognized that the Qur’an was teaching the same core message of Tawḥīd and was a continuation of the same prophetic tradition. This confirmation was a proof of its divine origin.

Thematic Context

This connects to the surah’s theme of the unity of the divine message. The surah argues that the Qur’an is not an “innovation” but is part of a consistent and continuous chain of revelation. The testimony of the Jinn, who were knowledgeable of the previous scriptures, is a powerful piece of evidence for this theme. It shows that an objective observer who knows the past revelations will see the Qur’an not as a contradiction, but as a confirmation.

Modern & Comparative Lens

The concept of the Qur’an as a “confirmer” (muṣaddiq) of previous scriptures is a cornerstone of Islamic theology and its approach to interfaith relations. It establishes a relationship of continuity and shared heritage with Judaism and Christianity. It is a powerful statement against the idea of religious history as a series of complete ruptures, and instead posits a single, unfolding divine narrative.

Practical Reflection & Application

This verse encourages us to study the Qur’an in light of the revelations that came before it. By understanding the core message of the Torah and the Gospel, we can better appreciate how the Qur’an “confirms” and completes the divine message. The practical application is to approach the People of the Book with a sense of shared heritage, recognizing that we worship the same God and believe in the same chain of prophets, with the Qur’an as the final, confirming word.

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28. Natajāwazu ʿan sayyiʾātihim (نَتَجاوَزُ عَن سَيِّئَاتِهِمْ) – We will overlook their evil deeds

Linguistic Root & Etymology

Natajāwazu (root: J-W-Z (ج-و-з)) means to pass over or to overlook. ʿAn sayyiʾātihim means “their evil deeds.”

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:16), this is part of the divine promise for the righteous who are kind to their parents and make the beautiful prayer of maturity. “Those are the ones from whom We will accept the best of what they did and overlook their evil deeds, [being] among the companions of Paradise.” The commentators explain that this is a statement of God’s immense grace. He will not just reward them for their good deeds, but out of His mercy, He will “overlook” and pardon their minor sins and shortcomings. His grace is greater than His justice.

Thematic Context

This connects to the theme of divine mercy and forgiveness. It provides a message of hope. The surah acknowledges that even righteous people are not perfect and will have shortcomings. This verse is a promise that for those who are sincere in their faith and their core duties (like kindness to parents), God’s mercy will be the dominant force in their final accounting. He will focus on their best deeds and graciously overlook their lesser faults.

Modern & Comparative Lens

This is a beautiful expression of the concept of divine grace. It is a rejection of a rigid, unforgiving legalism where every minor infraction is held against a person forever. It portrays a God who “looks the other way” on the minor faults of His sincere servants, out of His love and mercy for them. This is a profoundly comforting and motivating theological principle.

Practical Reflection & Application

This verse should fill us with hope and encourage us to focus on the major pillars of our faith. While we should strive to avoid all sins, we should take comfort in the knowledge that if we are sincere in our faith and excel in our major duties (like prayer, charity, and kindness to our families), God’s promise is that He will “overlook” our smaller slips. It is a call to focus on the “big rocks” of our religion, with trust in God’s immense mercy.

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29. Nataqabbalu ʿanhum aḥsana mā ʿamilū (نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا) – We will accept from them the best of what they did

Linguistic Root & Etymology

Nataqabbalu means “We will accept.” ʿAnhum means “from them.” Aḥsana mā ʿamilū means “the best of what they did.”

Classical Exegesis (Tafsir)

This is the first part of the divine promise to the righteous in Surah Al-Ahqaf (46:16). The commentators explain that this is a statement of God’s immense generosity in His reward. On the Day of Judgment, God will judge the righteous based on their “best” deeds. He will take their peak moments of sincerity and excellence as the standard for their reward, and He will reward their lesser deeds as if they were all performed at that same high level. It is a form of divine grade-curving, based on pure grace.

Thematic Context

This connects to the theme of God’s boundless generosity and mercy. The final accounting for the believers is not a strict, mathematical calculation, but an affair of grace. The surah contrasts this with the strict justice meted out to the disbelievers. For the believers, the standard is mercy; their entire record is elevated to the level of their best performance. This is a powerful incentive to strive for moments of true excellence (iḥsān) in one’s life.

Modern & Comparative Lens

This principle of being judged by one’s “best self” is a profoundly optimistic and merciful one. It resonates with the psychological understanding that human performance fluctuates. The verse promises that in the divine evaluation, it is our best efforts and our highest moments of sincerity that will define our ultimate outcome. This is a theology of immense hope and encouragement.

Practical Reflection & Application

This verse should motivate us to strive for moments of excellence in our worship and our character. We should not be discouraged by our inconsistencies. We should aim to have at least some deeds in our record that are of the “best” possible quality, done with the purest sincerity. The practical application is to focus on the quality of our deeds, not just the quantity, with the hope that God will accept these “best” deeds and elevate our entire record because of them.

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30. Qurbānan ālihah (قُرْبَانًا آلِهَةً) – Deities for nearness

Linguistic Root & Etymology

Qurbān (root: Q-R-B (ق-р-б)) is something that is used to draw near to a higher being, an offering. Ālihah are deities.

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:28), after the destruction of the previous nations, a rhetorical question is asked about their false gods. “Then why did those whom they had taken besides Allah as deities for nearness (qurbānan ālihatan) not help them?” The commentators explain that the entire philosophy of their idolatry was based on this idea: they worshipped these idols not as the ultimate creators, but as intermediaries or “offerings” that would bring them “near” to the one, great God. The verse shows the complete failure of this philosophy in the face of divine punishment.

Thematic Context

This connects to the surah’s central theme of refuting shirk (polytheism). The surah critiques not just the crude worship of idols as gods, but also this more subtle form of intercession-based polytheism. The theme is that the path to nearness (qurb) to God is not through created intermediaries, but through direct and sincere worship of Him alone. The historical examples prove that these intermediaries are powerless to help or protect their worshippers.

Modern & Comparative Lens

The use of intermediaries (saints, lesser deities, etc.) to gain access to a higher, more remote God is a common feature in many religious systems throughout history. The Qur’an’s critique of this is a call for a radical and direct monotheism. It argues that this “outsourcing” of the relationship with God is a corruption of true religion and is ultimately futile.

Practical Reflection & Application

This verse is a crucial reminder to keep our relationship with God direct and pure. We should not fall into the trap of thinking that we need an intermediary to make our prayers heard or to bring us “nearer.” The practical application is to direct all our acts of worship—our prayers, our hopes, our fears—to God alone, with the confidence that He is near and hears us directly. This is the essence of pure Tawḥīd.

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31. Rīḥun fīhā ʿadhābun alīm (رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ) – A wind wherein is a painful punishment

Linguistic Root & Etymology

Rīḥ is a wind. Fīhā means “in it.” ʿAdhābun alīm means a painful punishment.

Classical Exegesis (Tafsir)

In the story of ‘Ad in Surah Al-Ahqaf (46:24), the seemingly beneficial cloud is revealed to be “a wind wherein is a painful punishment.” The commentators explain that the punishment was not just the wind itself, but a painful, tormenting quality that was placed within it by divine command. It was a supernatural, destructive force disguised as a natural phenomenon. It was a wind that was both intensely cold and violent, which destroyed them utterly.

Thematic Context

This connects to the theme of the power of God to use the forces of nature as His “soldiers.” It also highlights the theme of deception and reality. What appeared to be a mercy (a rain cloud) was in reality a punishment. The theme is that the true nature of things is determined by God’s command, not by their outward appearance. This serves as a powerful warning that blessings can be turned into curses for a disobedient people.

Modern & Comparative Lens

The idea of a natural force being imbued with a specific, punitive purpose is a theological interpretation of a natural disaster. It is a recurring theme in the Qur’an. It serves to remind humanity of their vulnerability and the ultimate power of the Creator over the natural world that they so often take for granted.

Practical Reflection & Application

This verse encourages us to see the forces of nature with a sense of awe and humility. We should not see them as random, but as being under the complete control of our Lord. The practical application is to seek refuge in God from natural disasters and to be grateful for the normal, gentle functioning of the elements. It is a reminder that the same wind that cools us could, by God’s command, become a “painful punishment.”

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32. Ṣarrafnā (صَرَّفْنَا) – We have diversified

Linguistic Root & Etymology

The root is Ṣ-R-F (ص-р-ф), which means to turn or to change. The verb ṣarrafa (Form II) means to turn something in various directions, to diversify, or to explain something in various ways.

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:27), after mentioning the destruction of the towns around Mecca, God says, “And We had diversified the signs, that perhaps they might return.” The commentators explain that God did not just send one type of sign or warning. He sent a variety of signs: signs in the universe, historical parables, rational arguments, promises, and threats. This “diversification” of the message was a mercy, designed to appeal to different types of people and to leave them with absolutely no excuse for rejection.

Thematic Context

This connects to the theme of the clarity and comprehensiveness of the divine message. The surah itself is an example of this diversification, using different styles of argument to make its case. The theme is that God, out of His mercy, has made the path to guidance accessible from many different angles. The failure to believe is not due to a lack of evidence, but a refusal to engage with the diverse and abundant signs that have been presented.

Modern & Comparative Lens

The concept of “diversifying” a message to reach a wider audience is a key principle of effective communication and pedagogy. This verse shows that the Qur’an uses a sophisticated and multifaceted rhetorical strategy. It appeals to the intellect, the emotions, the historical imagination, and the observation of nature. This diverse approach is a sign of its divine wisdom.

Practical Reflection & Application

This verse should deepen our appreciation for the richness and diversity of the Qur’an. The practical application is to engage with all the different types of verses in the Qur’an. We should reflect on the parables, ponder the signs in creation, heed the warnings, and take hope from the promises. By engaging with the “diversified signs,” we open our hearts to the full spectrum of divine guidance.

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33. Shahida shāhidun min Banī Isrāʾīl (شَهِدَ شَاهِدٌ مِّن بَنِي إِسْرَائِيلَ) – A witness from the Children of Israel has testified

Linguistic Root & Etymology

Shahida means “he has testified.” Shāhidun is “a witness.” Min Banī Isrāʾīl means “from the Children of Israel.”

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:10), the Quraysh are challenged with a powerful argument. “Say, ‘Have you considered: if the Qur’an is from Allah and you disbelieved in it, while a witness from the Children of Israel has testified to something similar…?'” The commentators have identified this “witness” as a specific individual, most famously ‘Abdullah ibn Salām, a prominent Jewish rabbi from Medina who recognized the truth of the Prophet Muhammad and embraced Islam. His testimony was a powerful proof because he was an expert in the previous scriptures and could see the clear parallels and prophecies that the Qur’an confirmed.

Thematic Context

This connects to the theme of the Qur’an as a confirmation of previous revelations. The testimony of a knowledgeable person from a previous religious community is presented as a powerful external proof of the Qur’an’s authenticity. The argument is: “If one of your own experts confirms that this new message is consistent with the old one, then on what basis do you, who are not experts, reject it out of arrogance?”

Modern & Comparative Lens

The testimony of ‘Abdullah ibn Salām is a historically significant event in the early history of Islam. It is a powerful example of interfaith encounter leading to conversion. The verse highlights the importance of expert testimony and the principle of looking for consistency across revelations. It is an argument that is both historical and theological, grounding the truth-claim of the Qur’an in its relationship with the established prophetic tradition.

Practical Reflection & Application

This verse encourages us to be open to the truth, regardless of its source, and to respect the testimony of knowledgeable and sincere people. It also shows the importance of building bridges with people of other faiths on the basis of our shared heritage. The practical application is to seek knowledge and to be confident that the truths of the Qur’an are not only internally consistent but are also externally confirmed by the essential message of all the prophets who came before.

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34. Tanzīl al-Kitāb (تَنزِيلُ الْكِتَابِ) – The sending down of the Book

Linguistic Root & Etymology

Tanzīl is the verbal noun from the verb nazzala (root: N-Z-L (ن-з-л)), which implies a gradual and purposeful sending down. Al-Kitāb means “the Book.”

Classical Exegesis (Tafsir)

Surah Al-Ahqaf (46:2) opens with this declaration: “The revelation (tanzīl) of the Book is from Allah, the Almighty, the All-Wise.” The commentators emphasize that this opening statement establishes the divine, transcendent origin of the Qur’an. It was not authored by Muhammad, but “sent down” from the ultimate source of all power and wisdom. This serves as the foundation for the authority of everything that follows in the surah.

Thematic Context

The divine origin of the revelation is the primary theme of the surah. The entire surah is a demonstration of the truth of this opening claim. The signs in the universe, the coherence of the message, and the warnings of the Hereafter are all presented as proofs that this Book is indeed from God. The surah is a sustained argument against those who would deny the reality of this “sending down.”

Modern & Comparative Lens

The concept of a “sent down” scripture is central to the Abrahamic understanding of revelation. The term tanzīl captures the Islamic belief in a gradual, contextual revelation that unfolded over 23 years. This contrasts with the idea of a book being discovered or written by an inspired human all at once. It emphasizes a dynamic process of divine communication with humanity through a chosen messenger.

Practical Reflection & Application

This verse should instill in us a profound sense of reverence for the Qur’an. When we read it, we are engaging with a message that has been “sent down” from the Lord of the worlds. The practical application is to approach the Qur’an with a heart that is ready to receive guidance, recognizing its high station and its divine authority in our lives.

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35. Tudammiru kulla shayʾin (تُدَمِّرُ كُلَّ شَيْءٍ) – It destroys everything

Linguistic Root & Etymology

Tudammiru (root: D-M-R (د-м-р)) means “it destroys” or “it annihilates.” Kulla shayʾin means “everything.”

Classical Exegesis (Tafsir)

In the story of ‘Ad in Surah Al-Ahqaf (46:25), the punitive wind is described with this powerful attribute: “Destroying everything by the command of its Lord.” The commentators explain that this was a divinely-empowered wind of immense destructive force. It did not just damage their civilization; it annihilated it completely, leaving nothing behind except their empty dwellings. The phrase “by the command of its Lord” is crucial, showing that the wind was not a random force but an obedient soldier carrying out a specific mission.

Thematic Context

This connects to the theme of the absolute and comprehensive nature of divine punishment. The surah warns that when God’s retribution comes, it is total. The power of the people of ‘Ad was completely helpless against this force. This is a stark warning to the Quraysh that their own power and possessions would be of no avail if they were to face a similar punishment.

Modern & Comparative Lens

The imagery of a force that “destroys everything” is an archetype of ultimate cataclysm. It speaks to the human fear of total annihilation. The Qur’anic narrative grounds this archetype in a theological reality of divine justice. It is a powerful depiction of the fragility of human civilization in the face of the forces of nature when they are unleashed by a divine command.

Practical Reflection & Application

This verse is a sobering reminder of our own vulnerability and the ultimate power of God. The practical application is to not place our ultimate security in our material possessions or our worldly power, as they can all be “destroyed” in an instant. Our only true security is in the mercy of the One who commands the wind. It is a call to humility and a recognition of our complete dependence on our Creator.

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36. Tubtu ilayk (تُبْتُ إِلَيْكَ) – I have repented to You

Linguistic Root & Etymology

Tubtu (root: T-W-B (т-у-б)) means “I have repented” or “I have turned back.” Ilayk means “to You.”

Classical Exegesis (Tafsir)

This is the second part of the declaration of the righteous child when he reaches the age of forty, in Surah Al-Ahqaf (46:15). After praying for gratitude, right action, and righteous offspring, he concludes with this statement of his state: “Indeed, I have repented to You, and indeed, I am of the Muslims.” The commentators explain that this is a renewal of his repentance and his submission. Even in a state of piety, the mature believer constantly renews their turning to God, acknowledging their shortcomings and reaffirming their commitment to the path of Islam.

Thematic Context

This connects to the theme of the characteristics of the righteous. The surah presents a model of piety. This verse shows that repentance is not just for the great sinner; it is a constant state of the mature believer. It is a sign of humility and a recognition of one’s continuous need for God’s forgiveness and guidance. This is contrasted with the arrogant who see no need for repentance.

Modern & Comparative Lens

The idea of “continuous conversion” or ongoing repentance is a feature of a mature spiritual life in many traditions. It is the recognition that the spiritual journey is not a one-time event but a lifelong process of turning and returning to the Divine. The prayer of the mature believer is a beautiful model of this, combining gratitude for the past with a commitment to righteousness in the present and a humble state of repentance.

Practical Reflection & Application

This verse teaches us to make repentance a regular part of our lives, not just something we do after a major sin. The practical application is to regularly say, “tubtu ilayk,” and to have this state of “turning back” to God present in our hearts. It is a way of constantly renewing our covenant with our Lord and keeping our hearts humble and focused on Him.

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37. Uffin lakumā (أُفٍّ لَّكُمَا) – A word of disrespect to you both

Linguistic Root & Etymology

Uff is an onomatopoeic word expressing contempt, disgust, or impatience. Lakumā means “to you two.”

Classical Exegesis (Tafsir)

In the parable of the ungrateful son in Surah Al-Ahqaf (46:17), this is his initial, disrespectful response to his believing parents’ plea. “But the one who says to his parents, ‘Uff to you both…'” The commentators explain that this is the lowest form of speech towards one’s parents. It is a verbal expression of complete contempt and disrespect. His rejection of their faith is coupled with this profound act of filial impiety. He disrespects his parents in the same way that he disrespects God’s promise.

Thematic Context

This connects to the theme of the link between faith in God and respect for parents. The surah presents two models. The righteous child is grateful to God *and* his parents. The ungrateful child disrespects both. The word “uff” is a powerful symbol of this combined act of ingratitude. It is the sound of a heart that is arrogant towards both its earthly and its heavenly origins.

Modern & Comparative Lens

The prohibition of showing even the slightest disrespect to one’s parents (even saying “uff” is forbidden elsewhere in the Qur’an) is a cornerstone of Islamic family ethics. This verse provides a powerful negative example. It is a timeless depiction of youthful arrogance and disrespect towards the older generation. The story serves as a profound warning about the spiritual danger of such behavior.

Practical Reflection & Application

This verse is a stark and direct warning about our conduct with our parents. We must avoid not only actions of disrespect, but even the slightest word or expression of contempt. The practical application is to train our tongues and our hearts to be patient and respectful with our parents, especially when they are old and we disagree with them. It is a call to the highest level of filial piety, knowing that disrespect to them is a sign of a deeper spiritual disease.

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38. Ūlū al-ʿazmi min al-rusul (أُولُو الْعَزْمِ مِنَ الرُّسُلِ) – The Messengers of Firm Resolve

Linguistic Root & Etymology

Ūlū means “possessors of.” Al-ʿazm means firm resolve or determination. Min al-rusul means “from/among the messengers.”

Classical Exegesis (Tafsir)

This is the elite group of messengers that the Prophet Muhammad is commanded to emulate in the final verse of Surah Al-Ahqaf (46:35). “So be patient, as were the messengers of firm resolve.” The commentators have generally identified these as the five greatest prophets who faced the most severe and sustained opposition and endured it with the utmost patience and determination: Noah, Abraham, Moses, Jesus, and Muhammad himself. They are the exemplars of prophetic steadfastness.

Thematic Context

This is the final, concluding instruction of the surah. It connects to the theme of the prophetic struggle. The surah, like all Meccan surahs, was revealed during a time of intense difficulty. This verse provides the Prophet, and by extension all believers, with the ultimate source of strength and the highest of all role models. The theme is that the path to God requires this elite level of “firm resolve,” and the best way to cultivate it is to follow the example of those who have already perfected it.

Modern & Comparative Lens

The idea of an elite group of spiritual masters or heroes is a feature of many traditions. The Islamic concept of the “possessors of firm resolve” is unique in that their greatness is defined not by their miraculous powers or their esoteric knowledge, but by their moral and spiritual character, specifically their steadfastness in the face of immense suffering. It is a very human and relatable form of greatness.

Practical Reflection & Application

This verse is a source of immense strength for anyone who is striving for a noble cause and facing great difficulty. It gives us the best of all role models. The practical application is to study the lives of these great prophets, to reflect on their immense patience in the face of suffering and rejection, and to draw strength and inspiration from their example. It is a call to cultivate a patience that is not passive, but is active, determined, and full of resolve.

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39. Waʿd al-ṣidq (وَعْدَ الصِّدْقِ) – The promise of truth

Linguistic Root & Etymology

Waʿd means promise. Al-Ṣidq means truth. The phrase means the true promise, or the promise that is certain to be fulfilled.

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:16), after describing the reward of the righteous, God says, “[This is] the promise of truth which they were promised.” The commentators explain that the blessings of Paradise are not a mere hope or a possibility; they are a “true promise” from God, and God never breaks His promise. This statement is a divine guarantee, designed to transform the believers’ hope into a state of absolute certainty (yaqīn).

Thematic Context

This connects to the theme of the certainty of the Hereafter. The surah repeatedly contrasts the “conjecture” of the disbelievers with the certainty of the believers. The believers’ certainty is not based on their own speculation, but on this “promise of truth” from their Lord. The entire surah is a call to believe in this true promise and to live one’s life accordingly.

Modern & Comparative Lens

The concept of a “divine promise” is central to the covenantal relationship between God and humanity in the Abrahamic faiths. This phrase emphasizes the absolute reliability and truthfulness of God’s side of the covenant. It provides a firm foundation for faith, grounding it not in subjective feeling, but in the objective reality of a promise made by the ultimately truthful being.

Practical Reflection & Application

This verse should fill our hearts with a firm and unshakable hope in the reward of the Hereafter. We should have no doubt that God’s promise is true. The practical application is to live our lives with the certainty of a person who has been given a guaranteed promise of success. This certainty should make us steadfast in the face of difficulties and generous in our good deeds, knowing that we are investing in a promise that can never fail.

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40. Waṣṣaynā al-insāna bi-wālidayhi iḥsānan (وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا) – We have enjoined upon man, to his parents, goodness

Linguistic Root & Etymology

Waṣṣaynā means “We have enjoined” or “We have commanded.” Al-Insān is man/mankind. Bi-wālidayhi means “to his two parents.” Iḥsānan means goodness or excellence.

Classical Exegesis (Tafsir)

This is the opening of the beautiful passage on the righteous child in Surah Al-Ahqaf (46:15). The commentators explain that this is a universal divine command (waṣiyyah) that is central to the human experience. The command for goodness to parents is placed in the context of gratitude to God, indicating its immense importance. It is one of the most fundamental duties of a human being, second only to the duty to God Himself.

Thematic Context

This connects to the theme of the practical requirements of a life of faith. The surah presents a holistic vision of righteousness. The parable of the two children—one grateful and one ungrateful—illustrates that one’s relationship with God is inextricably linked to one’s relationship with one’s parents. Gratitude to the Creator is manifested through goodness to the parents who were the means of one’s creation.

Modern & Comparative Lens

The honoring of one’s parents is a core value in virtually all ethical and religious systems. The Qur’anic command is particularly powerful in its use of the term iḥsān, which, as explained before, signifies the highest level of excellence. The verse provides a divine and universal sanction for the importance of the family unit and the sacred duty of filial piety.

Practical Reflection & Application

This verse is a direct and unambiguous command to every one of us. The practical application is to strive for iḥsān in our relationship with our parents. This means obeying them, serving them, speaking to them with kindness, and praying for them. It is a lifelong commitment and one of the greatest paths to earning the pleasure of God. This is especially true as they reach old age, the time when they need our “excellence” the most.

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41. Yastamiʿūna al-Qurʾān (يَسْتَمِعُونَ الْقُرْآنَ) – They were listening to the Qur’an

Linguistic Root & Etymology

Yastamiʿūn (root: S-M-ʿ (с-м-ъ)) is a verb meaning “they were listening attentively.” Form VIII of the verb implies a more deliberate and focused listening than just hearing. Al-Qurʾān is the Qur’an.

Classical Exegesis (Tafsir)

This phrase in Surah Al-Ahqaf (46:29) describes the action of the group of Jinn who were directed towards the Prophet. “And [mention] when We directed to you a group of the jinn, listening to the Qur’an.” The commentators emphasize that their listening was not a passive or accidental hearing. It was an active, attentive, and focused engagement with the text, which is why it had such a profound and immediate effect on them. Their sincere listening led directly to their belief and their transformation into warners for their own people.

Thematic Context

This connects to the theme of the power of the Qur’an and the proper way to receive it. The surah critiques the Quraysh who refused to listen or who tried to drown out the recitation. The Jinn are presented as the model listeners. The theme is that the guidance of the Qur’an is available to any who would sincerely and attentively “listen” to it. The act of listening is the key that unlocks the heart.

Modern & Comparative Lens

The distinction between passive “hearing” and active, empathetic “listening” is a key principle in modern communication theory. This verse highlights the spiritual importance of this distinction. The Qur’an is not meant to be just “heard” as background noise; it is meant to be “listened to” with full presence of heart and mind. The story of the Jinn is a powerful illustration of the transformative power of this kind of deep listening.

Practical Reflection & Application

This verse teaches us the correct etiquette for engaging with the Qur’an. We should strive to be like the Jinn in our reception of it. The practical application is to dedicate specific times for “listening to the Qur’an” with our full attention, free from distractions. Whether we are listening to a recitation or reading it ourselves, we should do so with the intention of truly hearing the message, as this is the first step to being guided by it.

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42. Yuḥyī al-mawtā (يُحْيِي الْمَوْتَىٰ) – He gives life to the dead

Linguistic Root & Etymology

Yuḥyī means “He gives life.” Al-Mawtā is the plural of mayyit, meaning “the dead.”

Classical Exegesis (Tafsir)

In Surah Al-Ahqaf (46:33), after directing the people to reflect on the creation of the heavens and the earth, a powerful rhetorical question is posed. “Do they not see that Allah, who created the heavens and earth and did not fail in their creation, is able to give life to the dead?” The commentators explain this as the primary rational argument for the resurrection in the Qur’an, known as the argument from the greater to the lesser. The One who had the power to create the entire vast cosmos from nothing surely has the power to perform the much easier task of recreating a human being.

Thematic Context

This is the central argument of the surah against the materialists who deny the resurrection. The surah’s theme is to prove the certainty of the Hereafter. This verse provides the ultimate logical proof. It connects God’s power as Creator (which the polytheists generally accepted) to His power as Resurrector (which they denied), showing that the two are inextricably linked. To accept one is to rationally necessitate the other.

Modern & Comparative Lens

This is a form of the cosmological argument for God’s power. It is an appeal to reason and an observation of the scale of the universe. In an age where the vastness and complexity of the cosmos are even more apparent to us, this argument has an even greater force. The verse challenges a mindset that can accept the immense miracle of the universe’s existence but finds the “smaller” miracle of resurrection to be unbelievable.

Practical Reflection & Application

This verse is a powerful tool for strengthening our own faith in the resurrection and for explaining it to others. The practical application is to reflect on the wonders of the cosmos—the galaxies, the stars, the intricate laws of physics—and to use that reflection to build our certainty in God’s power to “give life to the dead.” It is a call to see the proof of the Hereafter written across the canvas of the entire universe.