Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Anbiya

1. ‘Abidīn (عَابِدِين) – Worshippers

Linguistic Root & Etymology

The word ‘Ābidīn is the plural active participle of the verb ‘abada, from the root ع-ب-د (ʻ-B-D). This root signifies servitude, worship, and devotion. An ‘ābid is a worshipper, one who is actively engaged in the service and worship of God. The term implies not just a single act, but a state of being devoted to worship.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, this quality is presented as the defining characteristic of the righteous. When Prophet Ibrahim smashes the idols, he mockingly asks the people why they worship things that cannot benefit or harm them. He declares his rejection of their false objects of worship and his exclusive devotion to the One God. Later, after mentioning several prophets, the surah states about Zakariyya, his wife, and Yahya: “Indeed, they used to hasten to good deeds and supplicate to Us in hope and fear, and they were to Us humbly submissive.” This is the essence of being true ‘ābidīn.

Thematic Context

The theme of being a true worshipper is the practical answer to the surah’s central question: Who is worthy of worship? The chapter systematically deconstructs the claims of all false gods—idols, celestial bodies, and human desires—proving them to be powerless. It then presents the prophets as the ultimate models of true ‘ābidīn, whose lives were dedicated to the worship of the one, true, all-powerful Creator. The surah is a call to abandon the worship of the created and to join the ranks of the sincere worshippers of the Creator.

Modern & Comparative Lens

The act of worship is a universal human impulse, found in every culture and religion. The Islamic concept, encapsulated in the term ‘ābidīn, defines a true worshipper not by their affiliation, but by their state of being. A true worshipper is one who is humble, hastens to do good, and maintains a relationship with the Divine based on a healthy balance of hope and fear. This provides a universal and timeless definition of genuine piety.

Practical Reflection & Application

This concept is a call to elevate the quality of our own worship. We should ask ourselves: Are we true ‘ābidīn? Is our worship just a mechanical ritual, or is it a state of being that is reflected in our character? We should strive to emulate the prophets by hastening to do good deeds, by praying with a heart full of hope and fear, and by cultivating a state of profound humility before our Lord. This is the path of the true worshippers.

2. Adghāthu Aḥlām (أَضْغَاثُ أَحْلَامٍ) – Confused Dreams

Linguistic Root & Etymology

This is a vivid Arabic idiom. Adghāth is the plural of a word meaning a mixture or a jumble of things, like a bundle of mixed grass. Aḥlām is the plural of ḥulm, meaning a dream. The phrase Adghāthu Aḥlām literally means “bundles of mixed-up dreams.” It refers to dreams that are meaningless, confused, and a product of a disturbed mind, not a true vision.

Classical Exegesis (Tafsir)

This is one of the accusations that the disbelievers of Mecca leveled against the Prophet Muhammad to explain away the Qur’an. In their confusion, they cycled through a series of contradictory accusations: “Rather, they say, ‘[These are] confused dreams,’ rather, ‘He has invented it,’ rather, ‘He is a poet.'” Classical commentators explain that this rapid succession of different accusations was a sign of their own intellectual desperation. They had no coherent argument against the Qur’an, so they simply threw a series of baseless and contradictory labels at it, hoping one would stick.

Thematic Context

The accusation of adghāthu aḥlām is part of the surah’s opening theme of the rejection of revelation. It highlights the psychological state of those who are determined to deny the truth. Instead of engaging with the message itself, they resort to attacking the source. The surah powerfully refutes these claims by pointing to the perfect coherence of the divine message and the unwavering historical pattern of the prophets who brought it. The true “confused dream” is the state of shirk, not the clarity of revelation.

Modern & Comparative Lens

The tactic of dismissing a new or challenging idea as the product of a disturbed or delusional mind is a timeless rhetorical strategy. The Quranic narrative shows a deep awareness of this psychological defense mechanism. In modern terms, this is a form of ad hominem attack, dismissing a message by pathologizing the messenger. The surah’s response is to consistently redirect the focus back to the substance and evidence of the message itself.

Practical Reflection & Application

This verse is a lesson in how to deal with baseless accusations and how to recognize a weak argument. When people resort to name-calling and contradictory labels, it is often a sign that they have no substantive counter-argument. The prophetic model is to not get bogged down in responding to every insult, but to remain focused on presenting the truth with clarity and consistency, confident that the message itself is the strongest proof.

3. Al-Anbiyā’ (الْأَنبِيَاء) – The Prophets

Linguistic Root & Etymology

The word Al-Anbiyā’ is the plural of nabī, from the root ن-ب-ء (N-B-’), which means news or to inform. A nabī is a prophet, one who is given news from God and is tasked with informing others. The surah is named “The Prophets,” signifying its central theme.

Classical Exegesis (Tafsir)

Surah Al-Anbiya is a grand and panoramic survey of the lives of numerous prophets. After an introduction and a section on monotheism, the surah dedicates a long passage to recounting, in brief but powerful vignettes, the stories of Musa, Harun, Ibrahim, Lut, Ishaq, Ya’qub, Nuh, Dawud, Sulayman, Ayyub, Isma’il, Idris, Dhul-Kifl, Yunus, Zakariyya, Yahya, and the story of Maryam and ‘Isa. Commentators have noted that the purpose of this long procession is to establish a single, crucial point: the unity of their message and the similarity of their struggle.

Thematic Context

The theme of the unity of the anbiyā’ is the central message of the surah. By presenting this diverse array of prophets, from different times and places, the surah argues that they were not founders of different religions, but were all brothers in a single, continuous mission. They all called to the same God, faced similar rejection, and embodied the same core virtues of patience and submission. The surah culminates in the declaration: “Indeed this, your community, is one community, and I am your Lord, so worship Me.”

Modern & Comparative Lens

The Quranic doctrine of the “unity of the prophets” is a foundational principle for the Islamic worldview and its relationship with other religions. It provides a theological framework for honoring the prophets of Judaism and Christianity, seeing them as part of the same sacred history as the Prophet Muhammad. This is a powerful basis for interfaith respect and dialogue, as it affirms a shared prophetic heritage.

Practical Reflection & Application

Belief in all the anbiyā’ is a pillar of Islamic faith. This surah is a direct call to deepen our knowledge and love for this entire blessed family of prophets. We should study their lives, reflect on their struggles, and strive to emulate their noble qualities. Their stories are not just historical tales; they are a timeless source of guidance, comfort, and inspiration for our own lives. To love one is to love them all, as they were all servants of the same Lord, carrying the same light of truth.

4. ‘Arsh (عَرْش) – Throne

Linguistic Root & Etymology

The word ‘Arsh refers to a throne, a seat of power, or a high structure. It is a symbol of kingship, sovereignty, and authority. In the Qur’an, the ‘Arsh of God is the ultimate symbol of His absolute sovereignty over all of creation.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, the concept of the ‘Arsh is mentioned in a powerful declaration of God’s Oneness and authority. After refuting the idea of there being multiple gods, the surah states, “If there had been within the heavens and earth gods besides Allah, they both would have been ruined. So exalted is Allah, Lord of the Throne, above what they describe.” Commentators explain this as a powerful logical argument for monotheism (often called the argument from governance). The perfect order of the universe proves that it has only one sovereign. The title “Lord of the Throne” (Rabb al-‘Arsh) signifies that He is the single, undisputed King of the entire cosmos.

Thematic Context

The theme of God as the sole “Lord of the Throne” is a central part of the surah’s refutation of shirk (polytheism). The chapter systematically dismantles the claims of all false gods by showing their powerlessness. The idols are inanimate, and even the heavens and the earth are merely created things. The surah argues that the only being worthy of worship is the one who possesses the ultimate seat of power and authority, the Lord of the ‘Arsh.

Modern & Comparative Lens

The throne is a universal symbol of ultimate power and authority in human cultures. The Quranic concept of the ‘Arsh is the ultimate metaphysical expression of this symbol. It represents the “command center” of the entire universe. The theological argument presented in the surah—that a multiplicity of ultimate authorities would lead to chaos—is a classic philosophical argument for monotheism, resonating with the principle of Ockham’s razor, which favors the simplest explanation.

Practical Reflection & Application

Belief that God is the sole “Lord of the Throne” should have a profound effect on our hearts. It is the foundation of true reliance on God (tawakkul). It means that all power, all authority, and all control ultimately rests with Him alone. No created being—no ruler, no employer, no enemy—has any independent power. They are all subjects of the Lord of the ‘Arsh. This realization should free us from the fear of creation and fill our hearts with awe for the one, true King.

5. Ayyūb (أَيُّوب) – Job

Linguistic Root & Etymology

The name Ayyūb (Job) is of Hebrew origin. He is a prophet of God known for his extraordinary patience in the face of immense and prolonged suffering.

Classical Exegesis (Tafsir)

The story of Ayyūb is told with beautiful brevity and power in Surah Al-Anbiya. He is mentioned as one of the great prophets to whom God gave guidance. The surah focuses on the moment of his supplication after a long period of trial: “And [mention] Job, when he called to his Lord, ‘Indeed, adversity has touched me, and you are the most merciful of the merciful.'” Commentators explain that his prayer is a model of perfect etiquette (adab). He does not complain or demand. He simply states his condition with humility (“adversity has touched me”) and affirms his faith in God’s superlative mercy. God’s response was immediate: “So We responded to him and removed what afflicted him of adversity. And We gave him [back] his family and the like thereof with them as a mercy from Us and a reminder for the worshippers.”

Thematic Context

The story of Ayyūb is the surah’s ultimate illustration of the theme of patience (ṣabr) in the face of personal calamity. His story is a powerful lesson that even the most beloved servants of God can be tested with severe trials, including the loss of health, wealth, and family. The theme is that the key to relief is to turn to God with a prayer that is full of humility, patience, and an unwavering belief in His mercy. His story is explicitly called a “reminder for the worshippers” (dhikrā lil-‘ābidīn).

Modern & Comparative Lens

The story of Job is a foundational narrative in the Abrahamic traditions for grappling with the “problem of suffering.” The biblical Book of Job is a long and complex philosophical dialogue on the topic. The Quranic account in this surah is extremely concise, focusing not on the philosophical debate, but on the emotional and spiritual core of the story: the power of a single, humble, and sincere prayer to bring about miraculous healing and restoration. It is a story of hope and the redemptive power of patient faith.

Practical Reflection & Application

The prayer of Prophet Ayyūb is a powerful and beautiful supplication for any of us to make when we are facing any kind of hardship, be it an illness, a financial difficulty, or an emotional pain. It teaches us the perfect way to ask for help. We should state our situation to God with humility, without complaining or questioning His wisdom, and then we should appeal to His infinite mercy. The story is a timeless source of comfort and a guarantee that the prayer of a patient and humble heart will never go unanswered.

6. Bard (بَرْد) – Coolness

Linguistic Root & Etymology

The word Bard means coolness or cold. It is the opposite of heat (ḥarr). It signifies a pleasant and soothing cold, not a harmful one. It is a symbol of relief and safety from the destructive power of fire.

Classical Exegesis (Tafsir)

This word is part of the divine command that saved Prophet Ibrahim from the great fire into which he was thrown by his people. After Ibrahim had smashed their idols and they had sentenced him to be burned alive, the surah states, “We said, ‘O fire, be coolness and peace upon Abraham'” (qulnā yā nāru kūnī bardan wa salāman ‘alā Ibrāhīm). Commentators have marveled at this miracle. God did not just extinguish the fire; He commanded its very nature to change. The word bard alone might have implied a freezing cold that could also be harmful, so God added the word “peace” (salāman), meaning it became a pleasant, soothing coolness that was completely safe for Ibrahim.

Thematic Context

The miracle of the fire becoming bard is the climactic event in the story of Ibrahim and a central theme of the surah. It is the ultimate demonstration of God’s power over the elements and His ability to protect His loyal servants. The story is a powerful illustration of the theme that when a person puts their complete trust in God and stands for the truth, even in the face of certain death, God will create a way out for them from where they could never have imagined. It is the ultimate triumph of faith over the fire of disbelief and persecution.

Modern & Comparative Lens

The story of a righteous person being saved from a fiery furnace is also a famous story in the Hebrew Bible (the story of Shadrach, Meshach, and Abednego in the Book of Daniel). The Quranic account is unique in its focus on Ibrahim as the protagonist and in the beautiful and specific divine command to the fire. In a metaphorical sense, the story is a powerful allegory for the inner state of a true believer. Even when they are in the midst of the “fires” of worldly trials, the believer with a strong connection to God can find an inner “coolness and peace” in their heart.

Practical Reflection & Application

This verse is a source of immense hope and a powerful prayer. It teaches us that God has power over the very nature of things. When we are facing a situation that feels like a raging “fire”—a crisis at work, a conflict in the family, a personal trial that is “burning” us—we should turn to God and remember this verse. We should have faith that the same Lord who turned the fire into “coolness and peace” for Ibrahim has the power to bring coolness and peace to the fires in our own lives.

7. Bashar (بَشَر) – A Human/Mortal

Linguistic Root & Etymology

The word Bashar comes from a root that means skin or complexion. It refers to a human being, with an emphasis on their physical form and their mortal nature. It is often used by disbelievers as a term of dismissal for the prophets, whom they see as “mere mortals” like themselves.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, the humanity of the prophets is a central theme. The surah states as a general principle, “And We did not send before you except men to whom We revealed… And We did not make them bodies that did not eat food, nor were they immortal.” Later, the disbelievers’ objection is quoted: “Is this not but a human being (basharun) like you?” Commentators explain that this was the primary and recurring “doubt” that prevented people from believing in the prophets. They could not reconcile the idea of a divine message with a human messenger. The Qur’an consistently refutes this by affirming that this is God’s way: His guidance comes through relatable human models.

Thematic Context

The theme of the prophets as bashar is a cornerstone of the surah’s argument. The chapter’s purpose is to present the prophets as models to be followed. This is only possible if they are human. If they were angels or superhuman beings, their patience and piety would be inimitable. By affirming their humanity—that they ate food, walked in the markets, and felt joy and sorrow—the surah makes their struggles and their virtues profoundly relevant and accessible to every human being. The theme is that the greatest heights of spirituality are achievable by a mortal.

Modern & Comparative Lens

The question of the nature of the prophets is a key area of comparative theology. Some religious traditions have a tendency to deify their founders or prophets. The Quranic emphasis on the prophets being fully human (bashar) is a powerful and consistent theological statement. It is a safeguard against the primary form of shirk (attributing divine qualities to creation). It presents the prophets not as objects of worship, but as the ultimate models of worship.

Practical Reflection & Application

The humanity of the prophets is a source of immense comfort and inspiration. It means that the struggles we face are not unique to us. The prophets also faced sadness, fear, rejection, and personal hardship. Their greatness lies not in being immune to these things, but in how they responded to them with unwavering faith and beautiful patience. Their lives are a practical and achievable roadmap for our own spiritual journey. They show us the highest potential of what a bashar can become.

8. Dawūd (دَاوُود) – David

Linguistic Root & Etymology

The name Dawūd (David) is of Hebrew origin, meaning “beloved.” He was a great prophet and king of the Children of Israel, known for his wisdom, his beautiful recitation of the psalms, and his skill in battle and craftsmanship.

Classical Exegesis (Tafsir)

In the procession of the prophets in Surah Al-Anbiya, the story of Dawūd and his son Sulayman (Solomon) is mentioned as an example of prophets who were granted both wisdom and dominion. The surah recounts a specific incident where they judged a case concerning a field damaged by sheep. It also mentions a special gift given to Dawūd: “And We taught him the art of making coats of mail for you to protect you from your [enemy’s] violence.” Commentators explain that God inspired him with the technology of making chain mail armor, a great advancement in defensive warfare that saved many lives.

Thematic Context

The story of Dawūd contributes to the surah’s theme of the diverse gifts that God bestows upon His prophets. While some prophets were known primarily for their asceticism, others, like Dawūd and Sulayman, were granted worldly power, wealth, and even technological knowledge. The theme is that these worldly blessings are not contrary to piety, as long as they are used with gratitude and in the service of justice. The story of the invention of chain mail is a powerful example of God granting a prophet a form of practical, beneficial knowledge to protect his community.

Modern & Comparative Lens

David is a major and revered figure in Judaism and Christianity as well. The Quranic account focuses on his roles as a wise judge and the recipient of a specific technological inspiration. The story of the judgment highlights the theme of divine wisdom being granted to different prophets in different degrees. The mention of the art of making armor is a unique detail in the Quranic narrative, presenting Dawūd as a figure who integrates spiritual leadership with practical, technological innovation for the well-being of his people.

Practical Reflection & Application

The story of Prophet Dawūd is a powerful lesson that faith and practical, worldly skills are not mutually exclusive. It encourages believers to seek and excel in practical arts and sciences that can benefit and protect their communities. The story of the armor is a divine endorsement of using technology for defensive and life-saving purposes. It teaches us that a believer can be both deeply spiritual and a master of a practical craft, using their skills as a form of gratitude to God and a service to humanity.

9. Dhikr (ذِكْر) – The Reminder

Linguistic Root & Etymology

The word Dhikr comes from the root ذ-ك-ر (Dh-K-R), meaning to remember or to mention. Ad-Dhikr is “The Reminder” or “The Remembrance.” It is a primary name for the Qur’an and for all divine revelation. Its function is to remind humanity of the forgotten truths that are innate to their souls.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, the disbelievers are described as being “in heedlessness, turning away” from every “newly-arisen reminder” (dhikrin muḥdath) that comes to them. They treat the revelation as a form of play and amusement. The surah also refers to the scriptures given to previous prophets as a form of dhikr, stating, “And We have already written in the Zabur (the Psalms) after the [previous] reminder…” This establishes the Qur’an as the final and ultimate link in a long chain of divine reminders.

Thematic Context

The theme of the dhikr is central to the surah’s opening critique of human heedlessness. The core problem of humanity is not a lack of evidence, but a state of forgetfulness (ghaflah). The revelation is the divine cure for this disease. It is a “reminder” designed to awaken the heart and to bring it back to a state of awareness. The surah’s narrative structure, which recounts the stories of many past prophets, is itself a powerful form of dhikr, a reminder of the timeless lessons of history.

Modern & Comparative Lens

The concept of divine revelation as a “reminder” is a profound theological idea. It suggests that the truth is not something entirely alien to us, but is a reality that our souls have a primordial recognition of (the covenant of alast). The role of the prophets is not to teach us something radically new, but to “remind” us of who we are and who our Creator is. This idea of spiritual knowledge as a form of remembering is found in some philosophical traditions, like Plato’s theory of anamnesis.

Practical Reflection & Application

This surah should shape our relationship with the Qur’an. We should see it as our personal dhikr, our daily reminder. When the distractions of the world make us heedless and forgetful of our purpose, we should turn to the Qur’an to re-awaken our hearts. The practical application is to make the recitation and reflection of the Qur’an a daily practice, so that this divine “reminder” can be a constant and active force in our lives, protecting us from the dangerous state of heedlessness.

10. Dhun-Nūn (ذِي النُّون) – The Man of the Fish

Linguistic Root & Etymology

This is an honorific title for Prophet Yunus (Jonah). Dhū means “possessor of.” An-Nūn is an ancient word for a large fish or a whale. Thus, Dhun-Nūn literally means “The Possessor of the Fish” or “The Man of the Fish,” a direct reference to his famous encounter with the great fish.

Classical Exegesis (Tafsir)

The story of Dhun-Nūn is told with great conciseness and power in Surah Al-Anbiya. He is mentioned as a prophet who “went off in anger, assuming that We would not restrict him.” Frustrated with his people’s lack of response, he left his post without God’s permission. As a result, he was put through the terrifying trial of being swallowed by the fish. In the “darknesses” (ẓulumāt) of the fish’s belly, he made one of the most powerful prayers in the Qur’an: “There is no deity except You; exalted are You! Indeed, I have been of the wrongdoers.” God’s response was immediate: “So We responded to him and saved him from the distress. And thus do We save the believers.”

Thematic Context

The story of Dhun-Nūn is the surah’s primary lesson in the importance of acknowledging one’s own faults and the power of a prayer of repentance. His story is a powerful illustration of the theme that even prophets can make mistakes, but the key is how they respond to them. His prayer contains the three essential elements of a successful supplication: 1) Affirmation of monotheism (“There is no deity except You”). 2) Glorification of God (“exalted are You!”). 3) Confession of one’s own wrongdoing (“I have been of the wrongdoers”). The story concludes with a universal promise: this is the formula by which God saves all believers from distress.

Modern & Comparative Lens

The story of Jonah and the whale is a famous narrative in the Abrahamic traditions. The Quranic account is unique in its focus on the prayer from within the fish’s belly. This prayer has become one of the most cherished and frequently recited supplications in the Islamic tradition, known as a powerful means of seeking relief from any kind of distress. The story is a profound allegory for the human experience of being “swallowed” by darkness and despair, and finding the path to salvation through a sincere turning back to God.

Practical Reflection & Application

The prayer of Dhun-Nūn is a great gift and a powerful tool for every believer. Whenever we are in a state of overwhelming distress, when we feel trapped in the “darkness” of our own problems or our own mistakes, we should recite this beautiful prayer with a sincere heart. It is a recognition of God’s perfect oneness, a glorification of His majesty, and a humble admission of our own faults. The surah gives us a divine guarantee that if we call upon God with this prayer, with the sincerity of Prophet Yunus, He will save us from our distress.

11. Falak (فَلَك) – An Orbit

Linguistic Root & Etymology

The word Falak means an orbit, a sphere, or a celestial path. It comes from a root that suggests something that is round or moves in a circuit. It is a specific astronomical term for the path that a celestial body travels upon.

Classical Exegesis (Tafsir)

In the section on God’s signs in the cosmos, Surah Al-Anbiya states, “And it is He who created the night and the day and the sun and the moon; all [of them] are swimming in an orbit” (kullun fī falakin yasbaḥūn). Classical commentators have noted the scientific precision and the poetic beauty of this verse. The verb “swimming” (yasbaḥūn) creates a vivid image of the celestial bodies moving smoothly and gracefully through space. The declaration that each of them is in its own falak is a clear statement that their movements are not random, but are fixed in precise and determined paths.

Thematic Context

The theme of the celestial bodies in their orbits is a key part of the surah’s argument from design. The perfect order, regularity, and predictability of the movements of the sun and moon are presented as a clear sign of a single, powerful, and intelligent Creator. This cosmic order is contrasted with the chaos and foolishness of idolatry. The surah argues that it is absurd to worship these created objects (the sun and moon), which are themselves disciplined servants of God, silently following the paths He has prescribed for them.

Modern & Comparative Lens

The Quranic statement that the sun and moon each have their own orbit is a remarkable one. It was revealed at a time when the dominant cosmological model was the Ptolemaic one, in which the sun was seen to orbit the earth. The Qur’an does not endorse any specific cosmological model, but its language of each body “swimming in an orbit” is remarkably compatible with the modern understanding of celestial mechanics. For many Muslims, this is seen as an instance of the scientific inimitability of the Qur’an.

Practical Reflection & Application

This verse is a direct invitation to contemplate the wonders of astronomy. When we look at the sun by day or the moon by night, we should remember this verse and reflect on the incredible precision and order of their movements. This contemplation should lead us to a state of awe at the majesty of the Creator who designed and sustains this perfect cosmic clockwork. Just as the celestial bodies are in a constant state of submission, swimming in their prescribed orbits, we too should strive to live our lives in a state of submission to the path that our Creator has prescribed for us.

12. Fardā (فَرْدًا) – Alone

Linguistic Root & Etymology

The word Fardā is an adverb from the root ف-ر-د (F-R-D), which means to be single, alone, or individual. It describes a state of being solitary or without an heir. God’s name, Al-Fard, means The Single, The Unique.

Classical Exegesis (Tafsir)

This word is used in the beautiful prayer of Prophet Zakariyya. After he has asked God for a righteous heir, he concludes his prayer with a statement of perfect submission and contentment with God’s decree: “My Lord, do not leave me alone, while you are the best of inheritors” (rabbi lā tadharnī fardā wa anta khayru al-wārithīn). Commentators explain that this is a model of perfect etiquette in prayer. After making his heartfelt request, Zakariyya consigns the matter completely to God. He is essentially saying, “O Lord, I desire a child, but if You decree that I am to remain alone, I am content, because You are the only true and eternal inheritor of all things.”

Thematic Context

Zakariyya’s prayer not to be left fardā is a key part of the surah’s theme of the power of supplication. His deep and sincere longing for an heir is the motivation for his prayer. However, his concluding statement, “while you are the best of inheritors,” is a profound expression of the theme of monotheism. It is a recognition that even our deepest desires, like the desire for children, must be subordinated to the ultimate reality of God’s oneness and His absolute sovereignty. True inheritance is not the legacy we leave to our children, but the legacy we leave with God.

Modern & Comparative Lens

The fear of being left alone in old age and of having no one to carry on one’s legacy is a deep and universal human anxiety. Zakariyya’s prayer gives voice to this very human fear. However, his conclusion provides a powerful spiritual cure for this anxiety. It is a call to find our ultimate sense of permanence and legacy not in our biological offspring, but in our relationship with the one who is “the best of inheritors.”

Practical Reflection & Application

This beautiful and balanced prayer is a powerful one for any of us to make, especially those who are struggling with infertility or who do not have children. It teaches us to be honest with God about our deep and natural desire for a family. We should ask Him with sincerity, as Zakariyya did. But it also teaches us to find our ultimate peace and contentment in God Himself. It is a prayer that combines heartfelt petition with profound submission. It is to say, “O Lord, I ask you for this with all my heart, but in the end, I trust your wisdom, and You are sufficient for me.”

13. Fatq (فَتْق) – A single entity

Linguistic Root & Etymology

The word Fatq comes from a root that means to unstitch, to separate, or to rip apart. It is the opposite of ratq (to be sewn up or joined together). The form used in the verse, *ratqan fa-fataqnāhumā*, describes the act of separating something that was once a single, joined entity.

Classical Exegesis (Tafsir)

In a powerful cosmological verse in Surah Al-Anbiya, God challenges the disbelievers: “Have those who disbelieved not considered that the heavens and the earth were a joined entity (ratqan), then We separated them?” (fa-fataqnāhumā). Classical commentators have offered several interpretations of this. Some saw it as the separation of the sky from the earth after they were a single mass. Others interpreted it as the “opening” of the sky with rain and the “opening” of the earth with vegetation. This latter view sees it as a description of the life-giving water cycle.

Thematic Context

This verse is one of the most powerful signs (āyāt) presented in the surah to prove the existence and power of a single Creator. The theme is to call humanity to reflect on the origins of the universe. The verse presents the cosmos not as an eternal, static reality, but as something that had a specific origin, a moment of dramatic creation and separation. This act of cosmic creation is then immediately linked to the creation of life: “and We made from water every living thing.” The entire verse is a concise and profound statement on cosmology and biology, designed to awaken the mind to the reality of the Creator.

Modern & Comparative Lens

This verse has been the subject of immense interest in modern times due to its striking resonance with the Big Bang theory. The modern scientific consensus is that the entire universe originated from a single, incredibly dense and hot point (a singularity, a “joined entity” or ratq), which then began to expand and separate (“We separated them” or fataqnāhumā) in the Big Bang. Many modern Muslim thinkers see this verse as a remarkable and scientifically accurate description of the origin of the cosmos, revealed 1400 years before its discovery by modern science.

Practical Reflection & Application

This verse is a direct command to be people of reflection. We should not take the universe for granted. We should study the wonders of cosmology and biology, not as a secular pursuit, but as an act of worship, an exploration of the signs of our Creator. The verse teaches us that every scientific discovery about the origins of the universe and of life should not lead us away from God, but should only increase us in our sense of awe and our certainty in the truth of His revelation.

14. Faza‘ al-Akbar (الْفَزَعُ الْأَكْبَرُ) – The Greatest Terror

Linguistic Root & Etymology

This phrase combines Al-Faza‘ (terror/alarm) with Al-Akbar (the greatest). Faza‘ is a sudden and overwhelming state of fear and panic. The phrase means “The Greatest Terror” or “The Great Alarm.”

Classical Exegesis (Tafsir)

This is a specific term used in Surah Al-Anbiya to describe the Day of Judgment, from the perspective of the believers. The surah gives a promise to those for whom the “best [reward] has preceded from Us”: “They will be removed far from it [Hell]. They will not hear its faintest sound… And the Greatest Terror will not grieve them” (lā yaḥzunuhum al-faza‘ al-akbar). Commentators have identified “The Greatest Terror” as the moment of the second blowing of the trumpet, the resurrection, and the horrifying events of the Day of Judgment that will cause immense panic for the disbelievers. The believers, in contrast, will be protected from this grief and terror by God’s mercy.

Thematic Context

The promise of being saved from the faza‘ al-akbar is the ultimate message of hope and the final reward mentioned in the surah. After a chapter filled with warnings about the imminent reckoning and the terror of that Day, the surah concludes with this beautiful promise of security for the righteous. The theme is that the fear of God (taqwā) in this life is the key to safety from the terror of the next. Those who feared God in the unseen will be made to feel secure on the day when all others are in a state of panic.

Modern & Comparative Lens

The concept of a final, terrifying day of judgment is a central feature of apocalyptic literature in the Abrahamic faiths. The Quranic descriptions are particularly vivid and psychologically powerful. The term faza‘ al-akbar is a concise and chilling name for this ultimate event. The promise of being saved from this terror provides a powerful motivation for a life of faith and righteousness.

Practical Reflection & Application

This verse is a source of immense hope. It gives us a clear goal to strive for: to be among those whom “The Greatest Terror will not grieve.” The path to this security, as outlined in the surah, is the path of the prophets: a path of sincere worship, patience in trials, and a life dedicated to doing good deeds. We should pray to God to make us among those who will be received by the angels on that Day with the words, “This is your Day which you were promised.”

15. Ghaflah (غَفْلَة) – Heedlessness

Linguistic Root & Etymology

The word Ghaflah comes from the root غ-ف-ل (Gh-F-L), which means to be heedless, to be unmindful, to be negligent, or to forget. Ghaflah is a state of profound heedlessness and unmindfulness, a spiritual state of being completely engrossed in the worldly life to the point of forgetting one’s purpose and one’s ultimate accountability to God.

Classical Exegesis (Tafsir)

Surah Al-Anbiya opens with a powerful critique of this very state: “The reckoning for mankind has drawn near, while they are in a state of heedlessness, turning away” (wa hum fī ghaflatin mu‘riḍūn). Classical commentators explain that this verse is a stark wake-up call. It is describing the state of the disbelievers of Mecca, and by extension, all of humanity who are engrossed in the distractions of the world. They are so busy with their “play and amusement” that they are completely oblivious to the fact that the most serious event of their existence—their final accounting—is rapidly approaching.

Thematic Context

The theme of ghaflah is the primary human disease that the surah seeks to cure. The entire chapter is designed as an antidote to heedlessness. It seeks to awaken the listener through a series of powerful reminders (dhikr): the imminent reality of the Day of Judgment, the signs in the cosmos, and the stories of the prophets. The surah argues that the root cause of disbelief is not a lack of evidence, but this state of spiritual slumber, a heart that is too distracted to reflect.

Modern & Comparative Lens

The concept of “heedlessness” as a primary spiritual problem is a central theme in many contemplative traditions. In the modern world, which is filled with an unprecedented number of distractions, the problem of ghaflah is more acute than ever. We live in an “age of distraction,” where our attention is constantly being pulled in a thousand different directions by technology and entertainment. The Quranic diagnosis of ghaflah as the primary barrier to spiritual life is profoundly relevant.

Practical Reflection & Application

This surah is a direct command to fight against ghaflah in our own lives. We must actively seek to be in a state of mindfulness and remembrance (dhikr). This requires a conscious effort to carve out time for spiritual practices, to disconnect from the constant stream of distractions, and to regularly reflect on the “big questions” of life: our purpose, our mortality, and our relationship with our Creator. The recitation of this very surah is one of the most powerful tools for shaking our hearts out of the dangerous slumber of heedlessness.

16. Ghawwāṣ (غَوَّاص) – A Diver

Linguistic Root & Etymology

The word Ghawwāṣ is an intensive form from the root غ-و-ص (Gh-W-Ṣ), which means to dive deep into water. A ghawwāṣ is an expert diver, one who dives deep into the sea, often to extract pearls or other treasures.

Classical Exegesis (Tafsir)

This word is used in the description of the extraordinary powers that God granted to Prophet Sulayman (Solomon). The surah states that God subjected the wind to him, “and [also] from the devils were those who would dive for him” (wa mina ash-shayāṭīni man yaghūṣūna lahū). Commentators explain that God gave Sulayman command over some of the jinn (devils), and among the tasks he would assign them was to be divers, plunging into the depths of the sea to extract pearls, treasures, and other valuable resources for him.

Thematic Context

The mention of the ghawwāṣ jinn is a key part of the surah’s theme of the diverse and extraordinary gifts that God can bestow upon His prophets. The story of Sulayman is a powerful example of a prophet who was granted immense worldly power and dominion, not just over humans, but also over the forces of nature (the wind) and the unseen world (the jinn). The theme is that all of these forces are ultimately subservient to God, and He can grant authority over them to whomever He wills from among His righteous servants.

Modern & Comparative Lens

The legends of King Solomon’s wisdom and his power over spirits are a rich part of the folklore of the Abrahamic traditions. The Quranic account affirms his power but frames it clearly as a divinely-granted gift. The specific mention of jinn as deep-sea divers is a unique and fascinating detail in the Quranic narrative. It is a powerful image of the harnessing of unseen forces for constructive, worldly purposes under the command of a prophet.

Practical Reflection & Application

The story of Sulayman and the diver-jinn is a powerful reminder of God’s boundless power and the vastness of His creation, both seen and unseen. It should inspire a sense of awe at the wonders that are hidden in the depths of the seas and in the unseen realms. It also teaches a lesson about leadership. Like Sulayman, a righteous leader is one who can harness all the diverse talents and resources at their disposal—even the most difficult and unruly of them—and direct them towards a constructive and noble purpose.

17. Ghaḍab (غَضَب) – Anger

Linguistic Root & Etymology

The word Ghaḍab means anger, wrath, or fury. It is a powerful emotion of extreme displeasure. It is used in the Qur’an to describe both human anger and, metaphorically, the divine displeasure that leads to punishment.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, this word is used to describe the human emotion of Prophet Yunus (Jonah). The surah says, “And [mention] Dhun-Nun, when he went off in anger” (idh dhahaba mughāḍiban). Commentators explain that he was angry and frustrated with his people, who had stubbornly refused to listen to his message after a long period of preaching. It was this anger and frustration that led him to make the mistake of abandoning his post without waiting for God’s permission. His anger, while understandable, led him to an act of impatience that resulted in his great trial.

Thematic Context

The story of Yunus’s ghaḍab is a central part of the surah’s theme of the humanity of the prophets. It is a powerful lesson that even great prophets can experience very human emotions like anger and frustration. The story is a compassionate portrayal of a prophet’s struggle. The theme is not that anger is always wrong, but that it must be controlled by patience and channeled in a way that is in accordance with God’s will. Yunus’s mistake was in acting upon his anger without a divine command.

Modern & Comparative Lens

Anger is a primary human emotion. Modern psychology distinguishes between healthy anger, which can motivate positive change, and destructive anger, which leads to harmful behavior. The story of Prophet Yunus is a profound case study in this. His anger at his people’s disbelief was righteous, but his impulsive action based on that anger was a mistake. His story is a powerful lesson in emotional regulation and the importance of patience, even when one is justifiably angry.

Practical Reflection & Application

The story of Prophet Yunus’s ghaḍab is a very relatable one. We all feel anger and frustration when our sincere efforts are rejected or when we see injustice. This story teaches us a crucial lesson: we must not act rashly in a state of anger. We should strive to control our anger and to channel it into patient and constructive action. The story also gives us the cure for when we do make a mistake out of anger: we should immediately turn to God with the beautiful prayer of repentance that Yunus himself uttered from the belly of the fish.

18. Ḥaṣab (حَصَب) – Fuel

Linguistic Root & Etymology

The word Ḥaṣab means firewood, fuel, or anything that is thrown into a fire to make it burn. The root signifies throwing or casting something down.

Classical Exegesis (Tafsir)

In a powerful and direct address to the idolaters, Surah Al-Anbiya declares the fate of both the worshippers and the objects they worshipped: “Indeed, you and what you worship besides Allah are the fuel of Hell” (ḥaṣabu jahannam). Commentators explain that this is a statement of ultimate humiliation for the idols and their worshippers. Not only will the idols be completely unable to help their followers on that Day, but they will be thrown into the Fire along with them, serving as the very fuel for their torment. This is a graphic depiction of the utter powerlessness and ultimate degradation of all false gods.

Thematic Context

The theme of the idols as ḥaṣab is the ultimate and final refutation of shirk, which is a central theme of the surah. The chapter begins by showing the logical absurdity of idolatry, through the arguments of Ibrahim. It then culminates in this eschatological scene, showing the ultimate and terrible fate of idolatry. The theme is that anything that is worshipped besides God is not only useless, but will become a source of torment and humiliation for its worshippers in the hereafter.

Modern & Comparative Lens

The idea of a punishment that involves the very objects of one’s sin is a powerful principle of divine justice. This verse is a particularly stark and terrifying example. In a metaphorical sense, this can be applied to the modern “idols” of wealth, status, and desire. The verse suggests that the very things that people “worshipped” and dedicated their lives to in this world, to the neglect of God, will become the source of their burning regret and the “fuel” of their misery in the next.

Practical Reflection & Application

This verse is a powerful deterrent against all forms of idolatry, both overt and subtle. It should make us examine our own hearts and ask: What are we truly worshipping? What are the things that we are dedicating our lives to? Are they the things that will lead us to Paradise, or are they the things that will become the “fuel” of our own regret? The verse is a powerful call to purify our worship and to ensure that our ultimate devotion is given only to the one Lord who is the savior from the Fire, not the fuel for it.

19. Ḥasīd (حَصِيد) – A Harvested field

Linguistic Root & Etymology

The word Ḥasīd comes from the root ح-ص-د (Ḥ-Ṣ-D), which means to reap or to harvest. Ḥasīd refers to a field that has been reaped or harvested, leaving only stubble behind. It is an image of a place that was once full of life and growth, but has now been cut down and brought to an end.

Classical Exegesis (Tafsir)

This powerful agricultural metaphor is used in Surah Al-Anbiya to describe the state of the wrongdoing cities after God’s punishment has befallen them. The surah says, “And how many a city which was unjust have We shattered and produced after it another people… until We made them a harvested field, extinguished.” Commentators explain that the city and its people are being compared to a field of crops. They were allowed to grow and flourish for a time, but when their injustice reached its limit, the “reaper” of divine judgment came and cut them down completely, leaving them as lifeless as a harvested field.

Thematic Context

The theme of the destroyed cities as a ḥasīd is a central part of the surah’s warning about the consequences of rejecting the prophets. It is a powerful illustration of the divine law of history. Nations, like crops, have an appointed term to grow. If they produce the good fruit of faith and justice, they are blessed. If they produce the bitter fruit of disbelief and oppression, they are eventually “harvested” by the divine decree and removed, to be replaced by another people. This is a recurring pattern, a timeless lesson for all nations.

Modern & Comparative Lens

The metaphor of reaping and harvesting for divine judgment is a powerful and common one in the Abrahamic scriptures. The Quranic image of the destroyed civilization as a “harvested field, extinguished” is particularly stark and desolate. It is a powerful literary image that conveys a sense of total and final destruction, a life that has been completely cut off. In a historical sense, it is a call to look at the ruins of past civilizations and to see them as “harvested fields,” lessons in the consequences of moral and spiritual decay.

Practical Reflection & Application

This verse is a solemn reminder of the fragility of our own civilizations. We should not be arrogant about our power or our prosperity. We should look at history and learn the lesson of the “harvested fields.” The verse should motivate us, as individuals and as a society, to be a “crop” that produces the good fruit of justice, mercy, and faith, so that we may be worthy of a good harvest of divine reward, not a destructive harvest of divine punishment.

20. Ḥiss (حِسّ) – Faintest sound

Linguistic Root & Etymology

The word Ḥiss means a faint sound, a whisper, or a sense perception. It comes from the root ح-س-س (Ḥ-S-S), which means to feel, to perceive, or to sense. It refers to the subtlest of sensory perceptions.

Classical Exegesis (Tafsir)

This word is used in a beautiful description of the state of the believers in Paradise, in stark contrast to the state of the disbelievers in Hell. After mentioning that the righteous will be kept far from the Fire, the surah says, “They will not hear its faintest sound” (lā yasma‘ūna ḥasīsahā). Commentators explain that this is a promise of complete and perfect peace and security. Not only will they be saved from the torment of the Fire, but they will not even be disturbed by the slightest sound of its existence. Their bliss will be total and undisturbed.

Thematic Context

The promise of not hearing even the ḥiss of the Fire is the ultimate expression of the surah’s theme of divine mercy and reward for the righteous. It is the perfect counterpoint to the terror and the loud cries of the people of Hell. The theme is one of complete and total salvation. The mercy of God is so complete that it will remove from the believers not only the reality of suffering, but even the slightest perception or reminder of it. Their peace will be absolute.

Modern & Comparative Lens

The idea of Paradise as a place of perfect sensory and psychological peace is a universal human longing. The Quranic detail of not even hearing the “faintest sound” of Hell is a powerful and subtle touch. It is a promise of a state of profound tranquility, free from any form of anxiety, disturbance, or negative sensory input. It describes a state of perfect and eternal well-being.

Practical Reflection & Application

This verse is a source of immense hope. It gives us a beautiful and inspiring vision of the peace that awaits the righteous. When we are disturbed by the “noise” of this world—the harsh words of others, the news of conflict, our own anxious thoughts—we can find comfort in this promise of an eternal abode where there is only peace, and where we will not even hear the faintest sound of any negativity. This hope should motivate us to do the deeds that will make us worthy of this beautiful and peaceful destination.

21. Ḥukm (حُكْم) – Wisdom/Judgment

Linguistic Root & Etymology

The word Ḥukm comes from the root ح-ك-م (Ḥ-K-M), which revolves around the core concepts of judgment, ruling, wisdom, and decree. Ḥukm can refer to the authority to judge, a legal ruling, or the wisdom to discern right from wrong.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, God states that He bestowed this quality upon many of His prophets. He says about Ibrahim’s family, “And to each We gave wisdom (ḥukman) and knowledge.” It is mentioned specifically for Dawud and Sulayman, who were great judges. It is also mentioned for Lut. Commentators explain that ḥukm here refers to the gift of prophethood and the wisdom to understand the divine law and to judge between people with justice. It is a divine gift that equips the prophets for their mission of leadership and guidance.

Thematic Context

The theme of the prophets being granted ḥukm is a central part of the surah’s portrayal of the prophetic office. It establishes that the prophets were not just pious individuals, but were also wise leaders and just rulers. The surah shows that divine guidance is not just about personal spirituality; it is also about establishing a just and well-ordered society. The gift of ḥukm is the tool that God gives His prophets to achieve this social and political dimension of their mission.

Modern & Comparative Lens

The concept of wisdom as a divine gift is a central theme in the wisdom literature of many traditions. The Quranic concept of ḥukm is unique in its close association with prophethood and the authority to judge according to divine law. It presents an integrated model of leadership where spiritual authority and political/judicial authority are united in the person of the prophet. This is the ideal model of governance in the Islamic worldview.

Practical Reflection & Application

This verse teaches us that true wisdom and the ability to make just judgments are gifts from God. While we must study and strive to acquire knowledge, we should also humbly pray to God to grant us ḥukm. We should ask Him for the wisdom to discern right from wrong in our own lives and for the ability to be fair and just in our dealings with our families, our colleagues, and our communities. It is a call to seek not just knowledge, but the wisdom to apply that knowledge correctly.

22. Huṭām (حُطَام) – Debris/Wreckage

Linguistic Root & Etymology

The word Huṭām means debris, wreckage, or something that has been broken into small pieces. It comes from the root ح-ط-م (Ḥ-Ṭ-M), which means to break, to shatter, or to crush. It describes a state of being completely smashed and broken.

Classical Exegesis (Tafsir)

While the word ḥuṭām is used elsewhere, the concept is powerfully present in Surah Al-Anbiya in the story of Ibrahim and the idols. After the people leave for their festival, Ibrahim “turned to their gods and made them into fragments” (fa-ja‘alahum judhādhan). The word used here, judhādh, is very similar in meaning to ḥuṭām; it means pieces or fragments. He smashed all the smaller idols into wreckage, leaving only the largest one intact. This act was a powerful, physical demonstration of their utter powerlessness.

Thematic Context

Ibrahim’s act of turning the idols into ḥuṭām is the central and most dramatic event in his story. It is the ultimate practical refutation of idolatry. The theme is a powerful one: the idols, which were supposed to be powerful deities, were unable to defend themselves from a single man. Their state of being smashed into debris was the undeniable proof of their impotence. This act was not mere vandalism; it was a carefully planned piece of street theater designed to shatter not just the idols, but the idolatrous mindset of his people.

Modern & Comparative Lens

The story of Abraham smashing the idols is a foundational narrative in the Abrahamic faiths’ struggle against polytheism. It is an archetypal story of iconoclasm—the breaking of images. The Quranic account is notable for its focus on the brilliant and witty argument that Ibrahim makes afterwards, when he mockingly blames the largest idol for the destruction. This adds an intellectual and satirical dimension to his physical act.

Practical Reflection & Application

Ibrahim’s courage in turning the idols into ḥuṭām is a powerful lesson in speaking and acting for the truth. It teaches us that we should not be afraid to challenge the false “idols” of our own time—whether they are corrupt ideologies, unjust social norms, or materialistic values. We should strive, with wisdom and courage, to “smash” these falsehoods with the power of the truth. It is a call to a proactive and courageous faith that does not just passively disagree with falsehood, but actively works to dismantle it.

23. Ibrāhīm (إِبْرَاهِيم) – Abraham

Linguistic Root & Etymology

The name Ibrāhīm (Abraham) is of ancient Semitic origin, meaning “father of a multitude.” He is the great patriarch of monotheism, revered by Jews, Christians, and Muslims. The Qur’an gives him the special title Khalīl-Allāh (the Intimate Friend of God).

Classical Exegesis (Tafsir)

The story of Ibrāhīm is one of the longest and most detailed of the prophetic narratives in Surah Al-Anbiya. The surah focuses on his powerful and intelligent confrontation with his idolatrous people. The narrative highlights his logical arguments against the worship of statues, his courageous act of smashing the idols, his brilliant and witty debate with his people afterwards, and his ultimate salvation from the fire by a divine miracle. He is presented as the archetypal champion of pure, rational monotheism.

Thematic Context

The story of Ibrāhīm is the surah’s central and most detailed case study in the theme of the struggle between monotheism and polytheism. His story is a complete refutation of shirk on every level: intellectual (his arguments), practical (his smashing of the idols), and spiritual (his unwavering trust in God in the face of the fire). He is the ultimate model of the prophet who stands alone for the truth against his entire society and is vindicated by God.

Modern & Comparative Lens

Abraham is the great unifying figure of the three monotheistic faiths. The Quranic account of his story, particularly in this surah, is notable for its strong emphasis on his use of reason and logic to challenge idolatry. This presents him not just as a man of faith, but as a “proto-rationalist,” a champion of a faith that is grounded in sound intellectual reasoning. This is often highlighted by modern Muslim thinkers as a core Islamic value.

Practical Reflection & Application

The life of Prophet Ibrāhīm is a rich source of practical lessons. From him, we learn the importance of questioning blind tradition and using our reason to arrive at the truth. We learn the courage to stand for our convictions, even if we have to stand alone. We learn how to debate and argue for the truth with wisdom and intelligence. And we learn the meaning of absolute and complete trust in God, the kind of trust that allows one to face a raging fire with a heart full of peace.

24. Idrīs (إِدْرِيس) – Idris

Linguistic Root & Etymology

The name Idrīs is an Arabic name for a prophet. Some have linked it to the Arabic root d-r-s, meaning to study. He is traditionally identified by many commentators with the biblical figure of Enoch.

Classical Exegesis (Tafsir)

Idrīs is mentioned in the procession of the prophets in Surah Al-Anbiya. He is listed alongside Isma’il and Dhul-Kifl, and they are all described with a single, profound praise: “And all were from among the patient” (kullun min aṣ-ṣābirīn). God then says of them, “And We admitted them into Our mercy. Indeed, they were of the righteous.” Commentators have noted that while his story is not detailed here, he is immortalized as a supreme example of the virtue of patience (ṣabr).

Thematic Context

The mention of Idrīs contributes to the surah’s main theme of the unity of the prophetic message and the common virtues of the prophets. His story, though brief, highlights patience as a non-negotiable and foundational characteristic of a true prophet. He is another link in the long chain of righteous and patient servants who were admitted into God’s mercy.

Modern & Comparative Lens

Enoch, with whom Idrīs is often identified, is a mysterious figure in the Abrahamic traditions, known for his righteousness and for being “taken” by God. The Quranic account solidifies his status as a major prophet and specifically praises him for his patience. This highlights a key virtue that is essential for the spiritual path.

Practical Reflection & Application

The story of Prophet Idrīs is a powerful reminder that patience is one of the highest and most essential virtues. To be counted among the patient is to be counted among the prophets and the righteous. This should motivate us to cultivate patience in all aspects of our lives—patience in the face of hardship, patience in our worship, and patience with other people. It is one of the primary keys to being “admitted into God’s mercy.”

25. Iqtaraba (ٱقْتَرَبَ) – It has drawn near

Linguistic Root & Etymology

The verb Iqtaraba comes from the root ق-ر-ب (Q-R-B), which means to be near or to approach. The Form VIII verb, iqtaraba, is an intensive form that means to draw very near or to be imminent. It is a powerful word that creates a sense of immediacy and impending reality.

Classical Exegesis (Tafsir)

This is the very first word of Surah Al-Anbiya, and it is a shocking and powerful opening: “The reckoning for mankind has drawn near” (iqtaraba lin-nāsi ḥisābuhum). This is immediately contrasted with the state of humanity: “while they are in a state of heedlessness, turning away.” Classical commentators have explained that this verse was a direct and startling wake-up call to the people of Mecca and to all of humanity. It shatters their sense of complacency by declaring that the Day of Judgment, which they thought was a distant fairy tale, is in fact an imminent and fast-approaching reality.

Thematic Context

The theme of the imminent reckoning is the foundational theme of the entire surah. The chapter’s title is “The Prophets,” and the primary mission of all the prophets was to warn their people of this very day. The opening verse establishes a profound and tragic irony that runs through the whole surah: the closer the judgment gets, the deeper people seem to be in their state of heedlessness. The entire surah, with its stories and its warnings, is an urgent attempt to awaken humanity from this slumber before it is too late.

Modern & Comparative Lens

The sense of an approaching “end time” or a final reckoning is a powerful element of the eschatology of many religions. The Quranic use of the verb iqtaraba gives this a profound sense of “presentness.” Since the coming of the final prophet, Muhammad, humanity is considered to be in the “end times.” The time for excuses is over, and the final reckoning is always “just around the corner.” This is meant to create a healthy and motivating sense of spiritual urgency.

Practical Reflection & Application

This verse should be a daily wake-up call for each of us. We should live with the awareness that our own personal “reckoning”—the moment of our death—has “drawn near.” We do not know when it will come, so we must always be prepared. This is not meant to be a source of morbid anxiety, but a powerful motivator for positive action. It should encourage us to not procrastinate on our repentance, to hasten to do good deeds, and to live each day with a sense of purpose and accountability, as if it could be our last.

26. Ismā‘īl (إِسْمَاعِيل) – Ishmael

Linguistic Root & Etymology

The name Ismā‘īl (Ishmael) is of Hebrew origin, meaning “God has heard,” because God heard the prayer of his mother, Hajar. He was the firstborn son of Prophet Ibrahim and the ancestor of the Arabs, including the Prophet Muhammad.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, Ismā‘īl is mentioned in the procession of the prophets alongside Idris and Dhul-Kifl. They are all praised with a single, beautiful commendation: “And all were from among the patient.” Then, they are described as being among the righteous who were admitted into God’s mercy. Commentators have noted that this highlights the core virtue of Prophet Isma’il, who demonstrated supreme patience, most famously in his willingness to be sacrificed by his father in submission to God’s command.

Thematic Context

The mention of Ismā‘īl is part of the surah’s main theme of the unity of the prophetic message. He is a key link in the golden chain of prophets, connecting the heritage of Ibrahim directly to the lineage of the final prophet, Muhammad. His specific praise for being patient reinforces the idea that patience is a universal and essential characteristic of all of God’s chosen messengers.

Modern & Comparative Lens

Ishmael is a significant figure in all three Abrahamic faiths, though his role and status are viewed differently. In the Quranic and Islamic tradition, he is a major prophet and the progenitor of the Arab people, who shares in the legacy of his father, Ibrahim. His story is a powerful testament to the virtue of submission (Islam) and patience (sabr).

Practical Reflection & Application

The example of Prophet Ismā‘īl is a profound lesson in the virtue of patience and submission. His willingness to sacrifice his own life in obedience to God’s command is the ultimate act of faith. While we are not asked to make such a sacrifice, his story should inspire us to be patient and submissive in the face of the much smaller tests and commands that God places upon us in our own lives.

27. Juthādh (جُذَاذًا) – Fragments

Linguistic Root & Etymology

The word Juthādh means fragments, pieces, or stubble. It comes from a root that means to cut something into pieces. It describes a state of being shattered and broken into many small parts.

Classical Exegesis (Tafsir)

This is the specific word used to describe what Prophet Ibrahim did to the idols of his people. After they left for their festival, “he made them into fragments (fa-ja‘alahum juthādhan), except for the largest of them, that perhaps they might return to it.” Commentators explain that this was a deliberate and calculated act of protest. He did not just topple them; he shattered them into worthless pieces to demonstrate their utter fragility and powerlessness. This physical act was a powerful form of non-verbal argument against their divinity.

Thematic Context

The act of turning the idols into juthādh is the central and most dramatic event in the story of Ibrahim. It is the ultimate practical demonstration of the surah’s theme of the absurdity of shirk. The theme is a powerful one: the objects that these people revered, prayed to, and feared were so weak that they could be reduced to a pile of fragments by a single young man. This act set the stage for Ibrahim’s brilliant intellectual argument, when he mockingly told his people to ask the largest idol who was responsible for the destruction.

Modern & Comparative Lens

The story of Abraham smashing the idols is a foundational narrative of iconoclasm in the Abrahamic traditions. The Quranic account is notable for its focus on the intellectual and satirical dimension of the act. Ibrahim’s goal was not just destruction; it was education. He wanted to shatter their idolatrous mindset, not just their statues. This makes his act a form of “protest art” or “theological street theater.”

Practical Reflection & Application

Ibrahim’s courage in turning the idols into juthādh is a powerful inspiration to be proactive in challenging the false “idols” of our own time. With wisdom and courage, we should strive to “shatter” the false arguments and corrupt ideologies of our society with the clear and powerful proofs of the truth. It is a call to a faith that is not passive, but is actively engaged in the struggle to replace falsehood with the truth.

28. Khamidīn (خَامِدِين) – Extinguished

Linguistic Root & Etymology

The word Khamidīn is the plural active participle from a root that means to be extinguished, to die down, or to be still. It is used to describe a fire that has gone out, leaving only dead ashes behind. Metaphorically, it means to be rendered lifeless and silent.

Classical Exegesis (Tafsir)

This powerful word is used to describe the final state of the unjust cities after God’s punishment has destroyed them. The surah says, “And they did not cease that cry of theirs until We made them a harvested field, extinguished” (ḥaṣīdan khāmidīn). Commentators explain that this is an image of total and final annihilation. The city and its people, who were once full of life, activity, and arrogant speech, were rendered as silent, still, and lifeless as an extinguished fire or a harvested field.

Thematic Context

The state of being khāmidīn is the ultimate consequence of rejecting God’s messengers. It is a central part of the surah’s theme of divine justice. The image of the “extinguished” civilization is a powerful warning that all the noise and fury of disbelief will ultimately be silenced. It stands in stark contrast to the eternal life and joyful speech of the believers in Paradise. It is a powerful meditation on the transience of worldly power and the finality of the divine decree.

Modern & Comparative Lens

The image of an “extinguished” civilization is a powerful one that resonates with the archaeological reality of the many great empires of the past that have vanished from the face of the earth. The Quranic verse gives this historical reality a profound moral and spiritual meaning. It presents the fall of civilizations not as a random accident of history, but as a potential consequence of their moral and spiritual choices. It is a call to read the silent ruins of the past as a sermon on the consequences of injustice.

Practical Reflection & Application

This verse is a solemn and humbling reminder of our own mortality and the fragility of our own societies. We should look at the lessons of history and be wary of the arrogance that leads to a nation being “extinguished.” It should motivate us to be a people who are “alight” with faith, justice, and good deeds, so that our legacy may be one of life and light, not of silent, extinguished ashes.

29. La‘ib (لَعِب) – Play/Amusement

Linguistic Root & Etymology

The word La‘ib means play, sport, or amusement. It comes from a root that means to play or to amuse oneself. It generally refers to an activity that is done without a serious purpose, for the sake of diversion or entertainment.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, the disbelievers are described as taking the new revelation that comes to them “not except in play” (illā wa hum yal‘abūn), with their “hearts distracted.” The surah also contains a powerful theological argument: “And We did not create the heaven and the earth and what is between them in play” (lā‘ibīn). If God had intended to take an amusement, He would have done so from “Our presence,” not by creating this vast and complex universe. Commentators explain that this refutes any idea of a frivolous or purposeless creation. The universe was created with a serious and profound purpose.

Thematic Context

The theme of la‘ib is central to the surah’s critique of the disbelievers’ worldview. They are accused of having a playful and unserious attitude towards the most serious of realities: divine revelation and the purpose of their own existence. This is contrasted with the purposeful nature of God’s own actions. The surah argues that since the Creator is serious and purposeful, His creation and His revelation must also be treated with the utmost seriousness. To treat them as a game is a sign of profound heedlessness (ghaflah).

Modern & Comparative Lens

The question of whether the universe has a purpose is a central question of philosophy. The Quranic verses are a powerful refutation of nihilism and absurdism, which see the universe as being fundamentally meaningless. The Qur’an asserts that the cosmos is a purposeful and serious creation, and therefore, human life within it has a profound purpose. In modern terms, the critique of a life of “play and amusement” is a powerful critique of a hedonistic lifestyle that is focused solely on entertainment and distraction, to the neglect of any higher purpose.

Practical Reflection & Application

This surah is a call to adopt a serious and purposeful attitude towards our own lives. While there is a time and a place for lawful play and recreation, we must not allow our entire existence to become a game. We should reflect on the profound seriousness with which God has created the universe and has sent us His guidance. This should motivate us to live our own lives with a sense of purpose, responsibility, and a focus on the serious realities of our accountability to our Creator.

30. Lāhw (لَهْو) – Diversion/Amusement

Linguistic Root & Etymology

The word Lāhw is similar to la‘ib (play), but it specifically refers to a diversion or an amusement that distracts one from a more serious purpose. It is a form of entertainment that leads to heedlessness.

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-Anbiya, the hearts of the disbelievers are described as being distracted by amusement: “Their hearts are distracted” (lāhiyatan qulūbuhum). This is given as the psychological reason why they are unable to take the divine reminder seriously. Their hearts are so engrossed in the diversions and entertainments of the world that they have no space or capacity left for serious reflection on the message of the Qur’an.

Thematic Context

The theme of lāhw is a key part of the surah’s diagnosis of the disease of heedlessness (ghaflah). The chapter argues that the primary barrier to faith is not intellectual, but is a state of the heart. A heart that is “playing” and constantly seeking diversion is a heart that cannot hear the call of the divine. This theme is meant to be a powerful wake-up call, urging the listener to free their heart from the chains of frivolous amusement so that it can engage with the profound realities of existence.

Modern & Comparative Lens

The critique of a life spent in idle diversion is a common theme in many philosophical and spiritual traditions. In the modern “entertainment age,” where we are surrounded by an infinite supply of digital and other diversions, the Quranic warning against a heart that is distracted by lāhw is more relevant than ever. The concept of “FOMO” (fear of missing out) and the constant need for stimulation can lead to a state where the heart is never quiet enough to engage in deep reflection.

Practical Reflection & Application

This verse is a direct call to be mindful of the “diversions” in our own lives. We must be careful that our hobbies and our entertainment do not become a form of lāhw that makes our hearts heedless of our true purpose. While lawful recreation is important, we must ensure that we also dedicate quality time to the things that truly matter: our prayers, the study of the Qur’an, and quiet reflection. It is a call to find a healthy balance between our worldly life and our spiritual life, and to protect our hearts from the disease of constant distraction.

31. Lūṭ (لُوط) – Lot

Linguistic Root & Etymology

The name Lūṭ (Lot) is of Hebrew origin. He was the nephew of Prophet Ibrahim and a prophet of God in his own right, sent to the wicked cities of Sodom and Gomorrah.

Classical Exegesis (Tafsir)

In the procession of the prophets in Surah Al-Anbiya, Lūṭ is mentioned immediately after Ibrahim. The surah states, “And We delivered him [Ibrahim] and Lot to the land which We had blessed for the worlds.” It then specifies about Lūṭ, “And to Lot We gave wisdom and knowledge, and We saved him from the city that was committing wicked deeds. Indeed, they were a people of evil, defiantly disobedient.” Commentators have highlighted that his story is one of salvation from a corrupt environment. He was a righteous man living in the midst of a society that had completely transgressed the bounds of morality.

Thematic Context

The story of Lūṭ is part of the surah’s theme of the trials of the prophets and their ultimate salvation. His specific trial was that of being a righteous individual in a hopelessly corrupt society. His salvation is a powerful illustration of the divine law that God distinguishes between the righteous and the wicked, and He will always provide a way out for His sincere servants before the punishment befalls a corrupt nation. His story serves as a powerful warning about the consequences of societal moral collapse.

Modern & Comparative Lens

Lot is a significant figure in the Abrahamic faiths, and the story of the destruction of Sodom is a foundational narrative about divine judgment on sexual immorality and social injustice. The Quranic account, in this surah and elsewhere, consistently presents Lūṭ as a noble prophet who courageously stood against the tide of his society’s corruption. His story is a timeless testament to the struggle of maintaining one’s moral integrity in a decadent culture.

Practical Reflection & Application

The story of Prophet Lūṭ is a source of strength for anyone who feels like a stranger in their own society because of their moral or religious values. It teaches us to have the courage to stand for what is right, even if we are a minority. It also teaches us to have hope in God’s salvation. We should strive to be a source of good in our communities, but if a society becomes hopelessly corrupt, we should trust that God will protect the righteous and provide them with a way out, just as He did for Lūṭ and his family.

32. Ma’ (مَاء) – Water

Linguistic Root & Etymology

The word Mā’ means water. It is a primary and fundamental word, representing the substance that is the basis of all life.

Classical Exegesis (Tafsir)

In the great cosmological verse of Surah Al-Anbiya, after mentioning the separation of the heavens and the earth, God makes a profound and definitive biological statement: “and We made from water every living thing” (wa ja‘alnā min al-mā’i kulla shay’in ḥayy). Classical commentators have understood this to be a universal principle. Water is the essential component of all living organisms, from the smallest plant to the largest animal. The verse concludes with a rhetorical question, “Then will they not believe?” This implies that this clear and universal biological fact should be a sufficient sign for any rational person to believe in the one Creator who is the author of life.

Thematic Context

The theme of water as the source of life is a central part of the surah’s argument from design. It is one of the most powerful and undeniable signs (āyāt) of God’s creative power and wisdom. The surah points to the fundamental dependence of all life on this simple substance as a proof of the unity of the creative plan and the unity of the Creator. This theme is meant to awaken the listener from their heedlessness and to make them reflect on the most basic and profound miracle of their own existence: the miracle of life itself.

Modern & Comparative Lens

The scientific understanding that water is absolutely essential for life as we know it is a foundational principle of biology. All living cells are primarily composed of water. The modern scientific search for extraterrestrial life is, in essence, a search for water. The Quranic statement that “We made from water every living thing” is seen by many Muslims as a stunning and scientifically accurate declaration, revealed centuries before the discovery of the cellular and biochemical basis of life. It is one of the most frequently cited verses in discussions of the Qur’an and science.

Practical Reflection & Application

This verse should transform the way we look at and interact with water. Every time we drink a glass of water, we should do so with a sense of profound awe and gratitude. We are not just quenching our thirst; we are partaking in the very substance from which God has created all life. This should make us deeply conscious of the need to conserve this precious resource and to ensure that all people have access to clean water. It is a call to see this fundamental blessing as a direct and continuous sign of our Creator’s power and mercy.

33. Māriḍ (مَرِيض) – Sick

Linguistic Root & Etymology

The word Māriḍ means sick, ill, or diseased. It comes from the root م-ر-ض (M-R-Ḍ), which signifies sickness or disease. This can be a physical illness or a spiritual disease of the heart.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, Prophet Ayyub (Job) calls out to his Lord, “Indeed, adversity has touched me.” While the word māriḍ is not explicitly used, his story is the archetypal story of enduring a long and debilitating illness with patience. His prayer is a testament to his faith in God as the ultimate healer. Another prophet, Ibrahim, is described in another surah as saying, “And when I am sick (mariḍtu), it is He who cures me.” The stories of the prophets consistently show them turning to God in their times of sickness.

Thematic Context

The theme of sickness and healing is a key part of the surah’s portrayal of the human trials that the prophets faced. The story of Ayyub is the ultimate lesson in how to respond to the trial of ill health. The surah teaches that sickness is a test from God, and the key to passing this test is to combine patience (ṣabr) with sincere prayer (du‘ā’). The story is a powerful demonstration that God is the ultimate source of all healing, and He responds to the humble call of His patient servants.

Modern & Comparative Lens

The relationship between faith and healing is a topic of great interest in modern medicine and psychology. Numerous studies have shown that a strong spiritual belief can have a positive impact on a patient’s resilience and recovery. The story of Ayyub is a powerful spiritual narrative that gives meaning to suffering and provides a model for a faith-based approach to illness. It encourages a partnership between seeking the best available medical treatment and seeking healing from the ultimate Healer through prayer.

Practical Reflection & Application

The story of Ayyub’s patience in his sickness is a profound source of comfort and guidance for anyone who is ill. It teaches us not to despair, but to turn our illness into an opportunity for drawing closer to God. We should seek medical help, but our ultimate reliance should be on God. We should, like Ayyub, call upon our Lord with humility, acknowledging our suffering and affirming our faith in His infinite mercy as the “Most Merciful of the merciful.”

34. Maryam (مَرْيَم) – Mary

Linguistic Root & Etymology

The name Maryam (Mary) is of Hebrew origin. She is the mother of Prophet ‘Isa (Jesus) and is the only woman mentioned by her proper name in the entire Qur’an. The 19th chapter of the Qur’an is named in her honor.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, her story is told with beautiful conciseness as the culmination of the procession of the prophets: “And [mention] the one who guarded her chastity, so We breathed into her through Our Spirit, and We made her and her son a sign for the worlds.” Commentators have stressed that she is mentioned here in the context of the prophets, even though she was not a prophet herself, as a sign of her immense spiritual rank and the miraculous nature of her story. She is praised for the primary virtue of “guarding her chastity” (aḥṣanat farjahā), which made her a worthy vessel for the miraculous birth of ‘Isa.

Thematic Context

The story of Maryam and her son is the ultimate sign (āyah) mentioned in the surah. After all the other stories of the prophets, her story is presented as a unique and powerful miracle for all of humanity (“a sign for the worlds”). The theme is the absolute creative power of God. Her story is the ultimate demonstration that God can create in ways that are beyond all human and natural laws. Her story, along with her son’s, is one of the greatest proofs of God’s ability to do whatever He wills.

Modern & Comparative Lens

Mary is the most revered female figure in both Christianity and Islam. The Quranic account of her story is a powerful testament to her piety, her chastity, and her high spiritual station. She is presented as a model of devotion and trust in God for all believers, men and women alike. The Islamic tradition’s deep reverence for Maryam is a crucial point of connection and a basis for respectful dialogue with Christians.

Practical Reflection & Application

The example of Maryam is a profound lesson in the virtue of chastity and trust in God. Her story teaches us that true honor in the sight of God comes from a life of purity and devotion. She was chosen for her great role because she guarded her chastity. Her story is a powerful inspiration to live a life of modesty and to have complete trust in God’s plan, even when it is difficult and leads to social hardship. She is the ultimate model of the righteous woman in the Islamic tradition.

35. Muhdath (مُحْدَث) – Newly-arisen

Linguistic Root & Etymology

The word Muhdath is the passive participle from the root ح-د-ث (Ḥ-D-Th), which means to be new or to happen. Something that is muhdath is something that has been newly-made, newly-arisen, or is of recent origin. It is the opposite of that which is ancient (qadīm).

Classical Exegesis (Tafsir)

In the opening of Surah Al-Anbiya, the disbelievers’ attitude towards the Qur’an is described: “No newly-arisen reminder (dhikrin muḥdath) comes to them from their Lord except that they listen to it while they are at play.” Commentators explain that the description of the revelation as “newly-arisen” reflects the disbelievers’ own perspective. They saw it as a new invention, a departure from the ancient traditions of their forefathers. It also refers to the gradual nature of the Quranic revelation, where new passages were being revealed continuously over time.

Thematic Context

The theme of the “newly-arisen reminder” is part of the surah’s critique of the psychological state of disbelief. The disbelievers are trapped in a state of blind imitation of the past. Their primary argument against the Prophet was that his message was new and that they should stick to the ways of their ancestors. The surah challenges this mindset, arguing that the truth must be judged on its own merits, not on its age. The heedless heart is one that is closed off to any new reminder, preferring the comfort of familiar falsehood over the challenge of a new truth.

Modern & Comparative Lens

The resistance to new ideas simply because they are new is a common human tendency, known as neophobia or the “appeal to tradition” fallacy in logic. The Quranic verse is a powerful critique of this mindset. It is a call for intellectual open-mindedness. While tradition can be a source of wisdom, it should not be a cage that prevents us from engaging with and accepting a new and clearer truth when it presents itself.

Practical Reflection & Application

This verse is a call to keep our hearts fresh and receptive to God’s guidance. We should not allow our religious practice to become a stale and thoughtless routine. Every time we read a verse of the Qur’an, we should try to approach it as if we are hearing it for the first time, as a “newly-arisen reminder.” This attitude of spiritual freshness is the key to constantly discovering new layers of meaning in the divine message and protecting our hearts from the disease of stagnation.

36. Mūsā (مُوسَىٰ) – Moses

Linguistic Root & Etymology

The name Mūsā (Moses) is of ancient Egyptian or Hebrew origin. He is the most frequently mentioned prophet in the Qur’an and his story is a central pillar of its narrative.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, the story of Mūsā and his brother Harun is mentioned as a prime example in the procession of the prophets. The surah states, “And We had already given Moses and Aaron the Criterion (Al-Furqān) and a light and a reminder for the righteous.” Commentators have identified the “Criterion” as the Torah, the scripture given to Mūsā, which was a clear standard for distinguishing between right and wrong. The surah highlights that they were granted this great revelation and were ultimately saved from their enemies.

Thematic Context

The story of Mūsā is a key part of the surah’s main theme: the unity of the prophetic message. He is presented as a great link in the golden chain of prophets who were all given a “book” and “wisdom” to guide their people. His story is a powerful historical precedent for the experience of the Prophet Muhammad. Just as Mūsā was given a Book and was accused of magic by a powerful tyrant, so too was the Prophet Muhammad. The story is a source of comfort and a confirmation that his struggle was part of a timeless divine pattern.

Modern & Comparative Lens

Moses is a foundational figure for Judaism, Christianity, and Islam. The Quranic account of his mission consistently highlights his role as a recipient of a divine book (the Criterion) and as a liberator of his people from tyranny. This dual role as a spiritual and political leader makes him a powerful and comprehensive model of prophethood in the Islamic tradition.

Practical Reflection & Application

The story of Prophet Mūsā is a powerful lesson in courage and reliance on God. His willingness to confront the greatest tyrant of his time, armed only with a staff and the truth of his Lord, is a timeless inspiration for all who seek to stand for justice in the face of oppression. His story teaches us that when we are on the side of the truth, we should not be intimidated by the power of our opponents, because the ultimate power is with God.

37. Nūḥ (نُوح) – Noah

Linguistic Root & Etymology

The name Nūḥ (Noah) is of Hebrew origin, related to the concept of rest. He is one of the greatest and most resolute of the prophets, known for his incredible patience in calling his people to God for 950 years.

Classical Exegesis (Tafsir)

In the procession of the prophets in Surah Al-Anbiya, the story of Nūḥ is mentioned as the first great example of a prophet who was rejected by his people and was saved by God’s mercy. The surah says, “And [mention] Noah, when he called [to Us] before, so We responded to him and saved him and his family from the great affliction.” Commentators highlight that his story establishes the fundamental pattern: a prophet calls, the people reject, the prophet prays for help, and God responds by saving the believers and destroying the disbelievers. His story is the archetypal story of divine justice and salvation.

Thematic Context

The story of Nūḥ is the historical starting point for the surah’s main theme of the struggle of the prophets. It is the ultimate example of patience in the face of prolonged and stubborn rejection. His final salvation is a powerful illustration of the theme that God always responds to the sincere call of His servants and that the ultimate victory is always with the righteous, no matter how long the struggle may be.

Modern & Comparative Lens

The story of Noah and the great flood is a primordial narrative found in the traditions of many ancient cultures, most famously in the Epic of Gilgamesh and the Hebrew Bible. The Quranic account is distinctive for its strong and uncompromising focus on the theological lesson of monotheism versus polytheism. It presents Nūḥ as a great preacher of tawhid, and the flood as a direct divine consequence of the sin of idolatry.

Practical Reflection & Application

The story of Prophet Nūḥ is the ultimate lesson in perseverance and long-term commitment to a cause. His willingness to preach for 950 years with very little result is a source of profound inspiration. It teaches us to not be discouraged by a lack of immediate results in our own efforts to do good. We should, like Nūḥ, do our duty with sincerity and patience, and then entrust the results to God. His story is a powerful antidote to despair and a call to a lifetime of steadfast striving.

38. Qadar (قَدَر) – Measure/Decree

Linguistic Root & Etymology

The word Qadar comes from the root ق-د-ر (Q-D-R), which signifies power, ability, measure, and destiny. Qadar refers to the divine decree, the predetermined measure, or the destiny that God has appointed for all things. It implies a universe that operates not by chance, but according to a precise and purposeful divine plan.

Classical Exegesis (Tafsir)

While the word qadar itself does not appear in Surah Al-Anbiya, the concept is the very foundation of its worldview. Every event narrated in the surah is presented as an unfolding of the divine decree. God says of the punishment of the nations, “Our command came to it… and We made it a harvested field.” The life and mission of every prophet is part of a divine plan. The ultimate expression of this is the statement that everything is recorded in a “clear register” (imām mubīn). This is the essence of the concept of qadar.

Thematic Context

The theme of the inescapable and perfectly wise divine decree is central to the surah. It is meant to be a source of comfort for the believers and a warning to the disbelievers. For the believers, it means that all the trials and tribulations they face are not random accidents, but are part of a purposeful plan from a wise and merciful Lord. For the disbelievers, it means that their respite is temporary and that their final reckoning is a decreed and unavoidable reality.

Modern & Comparative Lens

The relationship between predestination (qadar) and free will is one of the most complex and debated topics in theology and philosophy. The Islamic worldview, as presented in the surah, holds both truths in a dynamic tension. God’s decree is absolute, but humans are fully responsible for their choices. The mainstream Islamic understanding is that God, in His timeless knowledge, knows the free choices that His creatures will make, and He decrees the world to unfold accordingly. His knowledge does not compel our choice.

Practical Reflection & Application

Belief in qadar should lead to a state of profound trust and inner peace. It means that we should strive our utmost to do what is right, and then be completely content with the results, knowing that they are the unfolding of a perfect divine plan. It is the ultimate cure for anxiety about the future and regret about the past. It is to know that whatever happens, it is by the decree of an all-wise and all-merciful Lord.

39. Qawm (قَوْم) – People/Nation

Linguistic Root & Etymology

The word Qawm comes from the root ق-و-م (Q-W-M), meaning to stand. A qawm is a people, a nation, or a tribe—a group that “stands together.” It is the most common word in the Qur’an for the specific community to whom a prophet was sent.

Classical Exegesis (Tafsir)

Surah Al-Anbiya is a survey of the relationship between the prophets and their respective qawm. The surah describes the qawm of Ibrahim, the qawm of Lut, and the qawm of Yunus. In each case, the pattern is similar: the prophet calls his people to the truth, and the people respond with rejection and hostility. The ultimate fate of the community is determined by its collective response to its prophet. The story of the qawm of Yunus is a notable exception: when they saw the signs of the punishment, they collectively believed, and so the punishment was lifted from them.

Thematic Context

The theme of the collective responsibility of a qawm is a central part of the surah’s historical narrative. The chapter teaches that while individual accountability is primary, communities also have a collective character and a collective destiny. The stories are a powerful lesson in social responsibility. They show how the choices of a nation’s leaders and the collective behavior of its people can lead the entire community to either salvation or destruction.

Modern & Comparative Lens

The concept of “collective guilt” or “national karma” is a powerful idea found in many cultures. The Quranic concept of the accountability of a qawm is a form of this. It does not mean that innocent individuals are punished for the sins of the guilty. It means that when a society as a whole allows corruption and injustice to become dominant and refuses to heed the warnings of the reformers, that society becomes ripe for a collective collapse or a divine punishment. This is a timeless lesson in social and political science.

Practical Reflection & Application

This concept should make us feel a deep sense of responsibility for the health of our own communities. We are not just isolated individuals; we are members of a qawm. We have a duty to promote good and to stand against evil in our society. The story of the people of Yunus gives us immense hope. It shows that collective repentance is possible and that a nation can save itself from ruin if it chooses to turn back to God together.

40. Qismah (قِسْمَة) – A Division

Linguistic Root & Etymology

The word Qismah comes from the root ق-س-م (Q-S-M), which means to divide or to apportion. A qismah is a division or an allotment.

Classical Exegesis (Tafsir)

In a powerful statement about the destruction of past nations, Surah Al-Anbiya uses a related verb form, qaṣamnā: “And how many a city which was unjust have We shattered…” (wa kam qaṣamnā min qaryatin kānat ẓālimatan). While the word qismah is not used, the root concept of a divine “division” or judgment is central. The ultimate division is on the Day of Judgment, where humanity will be divided into the people of Paradise and the people of Hell. This is the final and most important qismah.

Thematic Context

The theme of the final division of humanity is a core part of the surah’s eschatological message. The entire chapter is structured around a fundamental contrast between two groups: the prophets and their followers on one side, and the arrogant disbelievers on the other. The surah teaches that this division, which exists in this world, will be made permanent and manifest in the hereafter. The final judgment is the great act of “division” where each group will be sent to its final and appropriate abode.

Modern & Comparative Lens

The idea of a final separation of the righteous and the wicked is a cornerstone of the eschatology of the Abrahamic faiths (e.g., the parable of the sheep and the goats in the Gospel of Matthew). This concept of a final, just qismah is a powerful statement on the moral coherence of the universe. It affirms that the moral choices we make in this life have ultimate and eternal consequences.

Practical Reflection & Application

The belief in a final qismah should be a powerful motivator for us to ensure that we are in the right group. We should strive to live our lives in such a way that on that Day, we will be “divided” into the company of the prophets and the righteous. This requires a conscious choice in this life to align ourselves with the party of faith, to adopt their values, and to follow their path.

41. Rakḍ (رَكْض) – Fleeing

Linguistic Root & Etymology

The word Rakḍ means to run, to flee, or to scurry, especially with the feet. It implies a hasty and panicked form of running, an attempt to escape from a danger.

Classical Exegesis (Tafsir)

This word is used to describe the reaction of the people of the unjust city when they first sensed the coming of God’s punishment. The surah says, “And when they perceived Our punishment, at once they were from it, fleeing” (idhā hum minhā yarkuḍūn). A voice then calls out to them with bitter irony, “Do not flee but return to where you were given luxury and to your homes, so that you may be questioned.” Commentators explain that this is a scene of ultimate humiliation. The very people who were arrogant and felt secure are now shown to be scurrying away in a pathetic and futile attempt to escape their doom.

Thematic Context

The theme of the futile rakḍ is a powerful part of the surah’s warning about the inescapable nature of divine justice. It is a vivid depiction of the moment when arrogance shatters and is replaced by pure terror. The theme is that on that day, there will be no escape. The ironic command to “return to your luxury” is a profound taunt, reminding them that the very things they were proud of are the things that have led to their ruin and will be of no help to them now.

Modern & Comparative Lens

The image of people trying to flee from an inescapable divine judgment is a powerful apocalyptic trope. The Quranic scene is particularly potent for its use of psychological irony. The command to return to their homes is not a real command; it is a form of mockery that highlights the complete and utter hopelessness of their situation. It is a powerful literary device that conveys a sense of final and absolute doom.

Practical Reflection & Application

This verse is a solemn warning against running away from our problems in a way that is displeasing to God. More importantly, it is a reminder that we can never run away from God Himself. We should, instead, “flee to God” (as another verse says) through repentance and submission in this life. We should run towards His mercy now, so that we do not have to try to run from His justice later.

42. Ratq (رَتْق) – A joined entity

Linguistic Root & Etymology

The word Ratq comes from a root that means to sew up, to join together, or to be a single, seamless entity. It is the opposite of fatq (to unstitch or to separate).

Classical Exegesis (Tafsir)

This word is used in the great cosmological verse of Surah Al-Anbiya: “Have those who disbelieved not considered that the heavens and the earth were a joined entity (ratqan), then We separated them?” Classical commentators have interpreted this in several ways. Some understood it as the sky and the earth being a single, solid mass before God separated them. Others saw it as the sky being “sewn up” (not raining) and the earth being “sewn up” (not producing vegetation), and then God “opened” them with rain and plants.

Thematic Context

This verse is a powerful cosmological sign (āyah) meant to prove the existence and power of the Creator. The theme is to call people to reflect on the very origin of the universe. The image of the cosmos originating from a single, unified state (ratq) and then being separated is a profound statement about the created nature of the universe. It refutes the idea that the world is eternal and unchanging, and points to a specific and dramatic moment of creation by a single, all-powerful agent.

Modern & Comparative Lens

As mentioned under *Fatq*, this verse has garnered immense interest in the modern era because of its striking parallel with the Big Bang theory. The scientific model of the universe originating from a single, unified point (a singularity) is a perfect modern scientific description of a state of ratq. The subsequent expansion and separation of the cosmos is a perfect description of the act of fatq. Many modern Muslims see this as a powerful example of the scientific foreknowledge contained in the Qur’an.

Practical Reflection & Application

This verse is a direct command to be a person who “considers” and reflects. We should not take our existence for granted. We are encouraged to study the sciences of cosmology and physics, not as subjects that are separate from our faith, but as a means of appreciating the signs of our Creator. Every new discovery about the origins and the workings of the universe should be, for a believer, another reason to be in a state of awe and to say, “Glory be to God!”

43. Rīḥ (رِيح) – Wind

Linguistic Root & Etymology

The word Rīḥ means wind or breeze. It comes from the root ر-و-ح (R-W-Ḥ), which is also the root for the word for spirit (rūḥ). This shared root suggests a connection between the unseen but powerful movement of the wind and the unseen reality of the spirit.

Classical Exegesis (Tafsir)

In the story of the prophets in Surah Al-Anbiya, the rīḥ is mentioned as one of the great forces of nature that God subjected to the command of Prophet Sulayman (Solomon). The surah says, “And to Solomon [We subjected] the stormy wind (ar-rīḥa ‘āṣifatan), blowing by his command to the land which We had blessed.” Commentators explain that God gave Sulayman the miraculous ability to command the wind, using it to travel swiftly with his armies over vast distances. The description of the wind as “stormy” highlights the immense power that he was able to control by God’s permission.

Thematic Context

The subjection of the rīḥ to Sulayman is a central part of the surah’s theme of the extraordinary gifts and powers that God can bestow upon His righteous servants. It is a powerful demonstration of the principle that all the forces of nature are ultimately subservient to God, and He can give authority over them to whomever He wills. This theme is meant to inspire awe at God’s power and to show the high station of His chosen prophets.

Modern & Comparative Lens

The legends of King Solomon’s power over the natural and supernatural worlds are a rich part of the Abrahamic traditions. The Quranic account affirms this power but is always careful to frame it as a divinely-granted gift, not as an inherent magical ability. In a modern context, humanity has learned to “harness” the power of the wind through technologies like sailboats and wind turbines. The story of Sulayman is a spiritual reminder that the very laws of aerodynamics that make this possible are a “subjection” from God, a potential that He has placed in His creation for us to discover and use.

Practical Reflection & Application

The story of Sulayman and the wind is a lesson in the responsible use of power. Sulayman used this immense power not for tyranny, but to travel to the “blessed land” and to establish a kingdom based on justice and the worship of God. It teaches us that any power or resource we have been given—whether it is intellectual, financial, or political—is a trust from God. We should strive to use it, as Sulayman did, in a way that is constructive, just, and in accordance with the will of our Lord.

44. Rizq (رِزْق) – Provision

Linguistic Root & Etymology

The word Rizq means provision or sustenance. It comes from the root ر-ز-ق (R-Z-Q), and it refers to all that God provides for His creation, including food, wealth, knowledge, and faith. God’s name, Ar-Razzāq, means The Ultimate Provider.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, Prophet Zakariyya, after being given the miraculous news of a son, sees another miracle. Whenever he would enter the prayer chamber of Maryam, he would find her with out-of-season fruits and provisions. When he asked her where she got them from, she replied, “It is from Allah. Indeed, Allah provides for whom He wills without account.” This story, while narrated in more detail in another surah, is alluded to here as part of the context of Zakariyya’s prayer. The sight of Maryam’s miraculous rizq is what inspired his own hope for a miraculous child.

Thematic Context

The theme of God as the ultimate source of rizq is a key part of the surah. It refutes the materialistic worldview that sees provision as being solely the result of human effort or natural causes. The stories of Maryam’s miraculous food, the restoration of Ayyub’s family and wealth, and the salvation of the prophets from their enemies are all demonstrations that God is in complete control of all forms of provision and can bestow it in ways that are beyond human expectation. Acknowledging this is a key component of true faith.

Modern & Comparative Lens

The concept of divine providence is a cornerstone of theistic belief. The Quranic term rizq is a holistic one that encompasses both material and spiritual provision. The story of Maryam’s provision is a powerful narrative of trust in this providence. It teaches that when a person dedicates themselves completely to the service of God, God takes care of their worldly needs in the most beautiful and unexpected of ways.

Practical Reflection & Application

The stories of miraculous rizq in this surah should deepen our trust in God as our provider. This does not mean that we should not work and strive for our livelihood; this is a command from God. But it means that after we have done our part, our ultimate reliance should be on Him, not on our job or our investments. We should have firm faith that He can provide for us from sources we could never imagine, and we should show our gratitude for the provision we have by being generous to others.

45. Saqf Maḥfūẓ (سَقْفًا مَّحْفُوظًا) – A Guarded Ceiling

Linguistic Root & Etymology

This phrase combines Saqf (a roof or a ceiling) with Maḥfūẓ (guarded/protected), the passive participle from the root for preservation (ḥifẓ). The phrase means “a protected roof” or “a guarded ceiling.”

Classical Exegesis (Tafsir)

In the list of God’s signs in the cosmos, Surah Al-Anbiya says, “And We made the sky a protected ceiling, but they, from its signs, are turning away.” Classical commentators have explained the “protection” of this ceiling in several ways. It is protected from falling down upon us by God’s power. It is also protected from the devils who try to ascend and eavesdrop. And, in a meaning that has become even more profound with modern science, it is a ceiling that protects the earth from the dangers of outer space.

Thematic Context

The theme of the sky as a saqf maḥfūẓ is a central part of the surah’s argument from design and divine mercy. The verse highlights a blessing that is so vast and constant that it is almost completely invisible to us. We live our lives under the safety of this “guarded ceiling,” yet we are heedless of the one who built it and who maintains it. The verse is a powerful critique of human heedlessness (ghaflah). We are so busy with our worldly lives that we fail to notice the profound and constant miracle of protection that surrounds us.

Modern & Comparative Lens

Modern astronomy and atmospheric science have unveiled the incredible reality of the sky as a “guarded ceiling.” The Earth’s atmosphere and magnetic field work together as a multi-layered shield. They protect us from the vacuum of space, from the lethal radiation of the sun (UV rays, solar winds), and from the constant bombardment of meteors and cosmic rays. The Quranic description of the sky as a saqf maḥfūẓ is seen by many modern Muslims as a stunningly accurate and prescient description of the function of the Earth’s atmosphere, a scientific reality unknown at the time of revelation.

Practical Reflection & Application

This verse is a direct call to be people of reflection and gratitude. We should take a moment to contemplate the incredible blessing of the atmosphere, our “guarded ceiling.” We should be thankful for this invisible shield that protects our fragile lives every second of the day. This reflection should increase our awe of the Creator’s power and mercy. It should also instill in us a sense of responsibility to protect this delicate shield from the pollution and damage that our own actions are causing.

46. Sābiḥīn (سَابِحِين) – Glorifying

Linguistic Root & Etymology

The word Sābiḥīn is the plural active participle from the root س-ب-ح (S-B-Ḥ), which means to swim or to glorify. To make tasbīḥ is to declare God’s perfection. This word is also used to describe the motion of celestial bodies, as if they are “swimming” in their orbits.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, Prophet Yunus (Jonah), from the darkness of the fish’s belly, makes his famous prayer: “There is no deity except You; exalted are You (subḥānaka)! Indeed, I have been of the wrongdoers.” This act of glorifying God (tasbīḥ) is presented as the key to his salvation. Later in the surah, Prophet Dawud’s special gift is mentioned: “And We subjected the mountains to exalt [Us] with him, and the birds.” This shows that the act of glorifying God is a universal reality, performed by all of creation in its own way.

Thematic Context

The theme of glorifying God is presented as the proper response of all creation to the majesty of the Creator. The mountains, the birds, and the prophets are all engaged in this cosmic chorus of praise. The prayer of Yunus is a powerful illustration of the theme that in our moments of deepest distress, the path to salvation is to align ourselves with this cosmic reality, to glorify God, and to admit our own shortcomings. This act of tasbīḥ is a direct means of invoking God’s mercy.

Modern & Comparative Lens

The practice of chanting praises or sacred formulas is a core part of many spiritual traditions. The Islamic practice of tasbīḥ (e.g., repeating “SubḥānAllāh“) is a central form of remembrance (dhikr). The story of the mountains glorifying God with Dawud is a beautiful image of the harmony between humanity and nature when both are oriented towards the praise of their Creator.

Practical Reflection & Application

The prayer of Yunus is a gift to every believer. It is a powerful and concise formula for seeking relief from any distress. The practice of tasbīḥ should be a constant part of our lives. When we feel overwhelmed, the simple act of glorifying God, of saying “SubḥānAllāh,” can lift our spirits and remind us of His perfection and power. It is a way of shifting our focus from our own problems to the greatness of the one who has the power to solve them.

47. Shā‘ir (شَاعِر) – A Poet

Linguistic Root & Etymology

The word Shā‘ir means a poet. It comes from the root ش-ع-ر (Sh-ʻ-R), which means to feel, to perceive, or to be aware. A poet was so named because he was a person of refined feeling and perception who could express his insights in eloquent, metered speech (shi‘r).

Classical Exegesis (Tafsir)

This was one of the labels that the disbelievers of Mecca tried to attach to the Prophet Muhammad in order to discredit the Qur’an. In Surah Al-Anbiya, their confused attempts to explain away the revelation are listed: they call it “confused dreams,” they say “he has invented it,” and finally, they say, “rather, he is a poet” (bal huwa shā‘ir). They then demand that he bring them a physical miracle like the former prophets, implying that his only “miracle” was his powerful, poetic speech.

Thematic Context

The accusation of being a shā‘ir is part of the surah’s theme of the rejection of revelation. The label was a way for the Meccans to try to “explain” the undeniable and unprecedented eloquence of the Qur’an in familiar human terms. By calling him a poet, they were trying to deny the divine source of his words. The Qur’an consistently and powerfully refutes this claim, stating elsewhere, “And We did not teach him poetry, nor is it befitting for him. It is not but a reminder and a clear Qur’an.”

Modern & Comparative Lens

The distinction between prophecy and poetry is a crucial one in Islamic theology. While the Qur’an has a powerful literary and aesthetic quality, it is a fundamentally different genre of speech from poetry. Poetry is a product of human imagination and feeling. The Qur’an is presented as a direct, uncreated speech from God. While the opponents of the Prophet meant the label of “poet” as an insult, the very fact that they were driven to use this label is a testament to the profound and moving literary power of the Quranic text.

Practical Reflection & Application

This verse reminds us of the power of the Quran’s language. We should strive to appreciate not only its meanings but also its unparalleled beauty and eloquence. While it is not poetry, it is the most beautiful and powerful speech that exists. We should take time to listen to the recitation of the Qur’an by a skilled reciter to experience its profound aesthetic impact. This appreciation of its beauty can be a powerful gateway to a deeper appreciation of its divine message.

48. Shayāṭīn (شَيَاطِين) – Devils

Linguistic Root & Etymology

The word Shayāṭīn is the plural of shayṭān, from a root that means to be distant or rebellious. The shayāṭīn are the rebellious ones who are far from God’s mercy. It is a term for the rebellious jinn who follow Iblis, and sometimes also for rebellious humans who act like them.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, the shayāṭīn are mentioned as being among the forces that God had subjected to the command of Prophet Sulayman. The surah says, “And [also] from the devils were those who would dive for him and do work other than that. And We were of them a guardian.” Commentators explain that God gave Sulayman the miraculous power to command these rebellious beings and to force them to perform difficult tasks, like deep-sea diving and construction. God’s statement, “And We were of them a guardian,” means that God prevented them from escaping Sulayman’s command or from causing any corruption.

Thematic Context

The subjection of the shayāṭīn to Sulayman is a powerful demonstration of the surah’s theme of God’s absolute power and the authority He can grant to His prophets. It is a sign of Sulayman’s immense and unique kingdom. The theme is that all forces in the universe, even the most rebellious and malevolent ones, are ultimately under the control of God. He can, if He wills, compel them to be subservient to His righteous servants.

Modern & Comparative Lens

The legends of King Solomon’s power to command demons and spirits are a rich part of the folklore of the Abrahamic traditions. The Quranic account affirms this power but frames it within a strict monotheistic context. It is not an inherent magical ability of Solomon, but a specific gift and a miracle from God. This story is a powerful allegory for the idea that a righteous and wise leader can even harness the negative and destructive energies within a society and channel them towards a constructive purpose.

Practical Reflection & Application

The story of Sulayman and the shayāṭīn is a powerful reminder that the ultimate power over all things, including the forces of evil, belongs to God alone. This should inspire us to seek refuge only in God from the evil of the rebellious devils. It is also a lesson in leadership. It shows that with divine support, it is possible to manage even the most difficult and rebellious of elements and to make them productive. It is a call to have high aspirations and to trust in God’s ability to help us overcome any obstacle.

49. Sijill (السِّجِلّ) – The Scroll

Linguistic Root & Etymology

The word Sijill means a scroll, a parchment, or a written sheet that can be rolled up. It comes from a root that means to record or to write. It is the ancient form of a book or a written record.

Classical Exegesis (Tafsir)

This word is used in a powerful and majestic description of the end of the universe on the Day of Judgment. Surah Al-Anbiya states, “The Day when We will roll up the heaven like the rolling up of a scroll for writings” (yawma naṭwī as-samā’a ka-ṭayyi as-sijilli lil-kutub). This is followed by the promise, “As We began the first creation, We will repeat it.” Commentators explain that this is a stunning visual metaphor for the end of the cosmos. The vast and immense universe, which seems so permanent to us, will be rolled up by its Creator with the same ease that a scribe rolls up a small piece of parchment. It is an image of absolute and effortless divine power.

Thematic Context

The theme of the rolling up of the sijill is the ultimate expression of the surah’s theme of the temporality of this world and the absolute power of God. The surah begins by warning of the imminent reckoning and it ends with this vivid depiction of the cosmic events of that Day. The theme is one of deconstruction and re-creation. The same power that created the universe in the first place has the power to effortlessly un-create it and then to re-create it in a new form for the final judgment. This is the ultimate proof of the reality of the resurrection.

Modern & Comparative Lens

The image of the sky being rolled up like a scroll is a powerful apocalyptic image found in other Abrahamic scriptures as well (e.g., Isaiah 34:4, Revelation 6:14). The Quranic verse is a particularly majestic and powerful expression of this idea. In light of modern cosmology, which speaks of the possibility of the universe ending in a “Big Crunch” (a reversal of the Big Bang), the image of the cosmos being “rolled up” has a striking, if allegorical, resonance.

Practical Reflection & Application

This verse is a profound call to perspective. When we are overwhelmed by the problems of this world, we should remember this verse and contemplate the immense scale of cosmic time and divine power. The entire universe is like a temporary scroll in the hand of its Author. This should make our own worldly concerns seem small and insignificant. It should humble us before the majesty of the Creator and motivate us to focus on what is truly eternal: our relationship with Him and the deeds that we will carry with us after the scroll of this universe has been rolled up.

50. Subḥānaka (سُبْحَانَكَ) – Exalted are You!

Linguistic Root & Etymology

This is a form of tasbīḥ (glorification). Subḥāna comes from the root س-ب-ح (S-B-Ḥ), meaning to glorify or to declare someone’s perfection. The suffix “-ka” means “You.” The phrase Subḥānaka is a direct and intimate address to God, meaning “Glory be to You!” or “Exalted are You, [and free from all imperfection]!”

Classical Exegesis (Tafsir)

This is the central part of the beautiful and powerful prayer of Prophet Yunus (Jonah) from within the belly of the fish: “There is no deity except You; exalted are You! (subḥānaka) Indeed, I have been of the wrongdoers.” Classical commentators have explained that this act of glorification is a crucial component of his repentance. Before confessing his own sin, he first affirms God’s perfect and absolute perfection. He is essentially saying, “O Lord, the fault is not in You or Your decree, for You are perfect and exalted above any injustice. The fault is entirely my own.” This is the pinnacle of humility and sincere repentance.

Thematic Context

The declaration of subḥānaka is the core of the surah’s message of monotheism and the proper attitude of a worshipper. The surah repeatedly refutes the imperfect and false things that the disbelievers attribute to God (like having a son or partners). The act of saying subḥānaka is a conscious and verbal rejection of all these falsehoods. It is an affirmation of the perfect transcendence of God. The story of Yunus shows that this very act of glorification is a key that unlocks divine mercy and salvation.

Modern & Comparative Lens

The act of glorifying the divine and admitting one’s own faults is a universal formula for repentance in theistic traditions. The prayer of Yunus is a particularly concise and comprehensive expression of this. It combines the core creed of monotheism (lā ilāha illā ant), the glorification of God (subḥānaka), and the confession of sin (innī kuntu min aẓ-ẓālimīn) into a single, powerful sentence. It is a complete and perfect prayer of a servant who is turning back to their Lord.

Practical Reflection & Application

The prayer of Yunus, with the key phrase subḥānaka, is a powerful tool that has been given to us for our own moments of distress. When we have made a mistake, when we feel overwhelmed by our own sins, we should follow the example of Prophet Yunus. We should turn to God and make this prayer. It is a way of clearing the air, of re-affirming God’s perfection, and of humbly admitting our own imperfection. The surah promises that this is the way that God “saves the believers.”

51. Sulaymān (سُلَيْمَان) – Solomon

Linguistic Root & Etymology

The name Sulaymān (Solomon) is of Hebrew origin, related to the word for peace (shalom). He was the son of Prophet Dawud (David) and was also a great prophet and a king of unprecedented power and wisdom.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, Sulaymān is mentioned alongside his father, Dawud, as an example of a prophet who was granted wisdom and dominion. The surah recounts a specific incident where the young Sulaymān showed a greater wisdom in judgment than his father concerning a case of a damaged field. The surah then mentions his unique miracle: God subjected the stormy wind to his command, as well as jinn who would dive for him and perform other works. He is presented as a prophet who was given an unparalleled kingdom and mastery over the forces of nature and the unseen world.

Thematic Context

The story of Sulaymān is a central part of the surah’s theme of the diverse gifts that God grants to His prophets. His story is a powerful example of a prophet who combined profound spiritual devotion with immense worldly power and technological prowess. The theme is that dominion and wealth are not inherently evil; they are a trial from God. Sulaymān is the model of the righteous and grateful king who used his immense power not for his own glory, but in the service of God.

Modern & Comparative Lens

King Solomon is a major and legendary figure in the Abrahamic traditions, known for his wisdom and his building of the First Temple in Jerusalem. The Quranic account of his life is unique in its focus on his miraculous powers over the wind and the jinn. He is an archetypal figure of the “philosopher-king,” the ideal ruler who combines wisdom, power, and piety.

Practical Reflection & Application

The story of Prophet Sulaymān is a powerful lesson in the responsible use of power and wealth. It teaches us that any authority or resource we have is a gift from God. We should, like Sulaymān, strive to use our worldly blessings for just and constructive purposes. His story is also a testament to the power of wisdom. The incident of his judgment shows that true wisdom is a divine gift that can be granted even to the young. We should always pray to God for the wisdom to manage our affairs correctly.

52. Taslīm (تَسْلِيم) – Submission

Linguistic Root & Etymology

The word Taslīm is the verbal noun from the root س-ل-م (S-L-M), which means peace, safety, and submission. Taslīm is the act of submission, surrender, or consignment. It is the root of the word Islam itself, which means “submission to the will of God.”

Classical Exegesis (Tafsir)

While the word taslīm is not explicitly in Surah Al-Anbiya, the concept is the very essence of the message of all the prophets mentioned. The entire surah is a call to this state of being. The prophets are the ultimate models of submission. Ibrahim submitted when he faced the fire. Ayyub submitted in his long illness. Yunus submitted from the belly of the fish. The angels submitted when they prostrated to Adam. The entire universe is in a state of submission, with the celestial bodies swimming in their prescribed orbits. The only beings who refuse this state are the arrogant disbelievers and Iblis.

Thematic Context

The theme of taslīm is the unifying thread that connects all the diverse stories of the surah. The chapter’s title is “The Prophets,” and their single, unified characteristic was their perfect submission to God. The surah argues that this is the only path to salvation and peace. It is the natural and proper state of all created beings in relation to their Creator. To refuse to submit is to live in a state of rebellion against the very fabric of reality, which can only lead to ruin.

Modern & Comparative Lens

The concept of “surrender” to a higher power is a central theme in many spiritual traditions, particularly in the mystical paths. It is often seen as the key to overcoming the ego and finding inner peace. The Islamic concept of taslīm is a comprehensive one, encompassing not just an inner state of surrender, but also a practical submission to the guidance and the laws revealed by God. It is a submission of both the heart and the limbs.

Practical Reflection & Application

The lives of the prophets in this surah are a practical curriculum for learning the art of taslīm. We should strive to cultivate this state of willing and loving submission in our own lives. This means accepting God’s decree with patience, obeying His commands with sincerity, and trusting in His wisdom even when we do not understand. To achieve a state of true taslīm is to achieve a state of true peace (salām), and this is the ultimate goal of our faith.

53. Timthāl (تِمْثَال) – A Statue

Linguistic Root & Etymology

A Timthāl is a statue, an effigy, or a representative image. It comes from the same root as mathal (parable), م-ث-ل (M-Th-L), which means to be like or similar to. A timthāl is a physical object made in the “likeness” of something else, whether a person, an animal, or a mythological being.

Classical Exegesis (Tafsir)

This is the word that Prophet Ibrahim uses to challenge the idolatry of his father and his people. He asks them, “What are these statues (hādihi at-tamāthīl) to which you are devoted?” They reply with the classic argument of blind tradition: “We found our fathers worshippers of them.” Commentators have highlighted that Ibrahim’s question is a simple but profound one. He is forcing them to confront the physical reality of what they are worshipping: mere carved statues that they themselves have made.

Thematic Context

The critique of the worship of timthāl is the central part of the story of Ibrahim, which is the surah’s main case study against shirk. The theme is the profound irrationality of idolatry. The story shows how blind imitation of tradition can lead people to devote their lives to the worship of inanimate objects that have no power to benefit or to harm. Ibrahim’s subsequent smashing of these statues is the ultimate physical demonstration of their powerlessness.

Modern & Comparative Lens

The prohibition against the making and veneration of images, known as aniconism, is a strong feature of both Islam and Judaism. The story of Ibrahim’s confrontation with the timthāl is a foundational narrative for this principle. In a broader, metaphorical sense, a timthāl can be any created thing that is given the devotion and reverence that is due only to the Creator. This can include ideologies, national symbols, or even charismatic human leaders who are “idolized” by their followers.

Practical Reflection & Application

Ibrahim’s question, “What are these statues?”, is a question we should ask ourselves about the “idols” of our own time. We should examine our own hearts and our own societies to see if there are any “statues”—any created things—that are commanding our ultimate loyalty and devotion. The story is a call to a pure and rational monotheism that frees the human mind from the worship of all forms of timthāl and directs all worship to the one, unseen Creator of the heavens and the earth.

54. Ummah Wāḥidah (أُمَّةً وَاحِدَةً) – One Single Community

Linguistic Root & Etymology

This phrase combines Ummah (a community or nation) with Wāḥidah (one/single). The phrase means “one single community.” It signifies a unified group that is bound by a single, common creed.

Classical Exegesis (Tafsir)

This powerful declaration is the theological climax of the long procession of the prophets in Surah Al-Anbiya. After recounting the stories of numerous prophets, from Ibrahim to ‘Isa, God makes a concluding statement that is addressed to all of humanity: “Indeed this, your community, is one single community, and I am your Lord, so worship Me” (inna hādhihī ummatukum ummatan wāḥidatan wa anā rabbukum fa-‘budūn). Commentators explain that this is a definitive declaration that the religion of all the prophets was one and the same. They were not founders of different, competing religions. They were all members of a single, timeless spiritual community—the community of submission to the One God (Islam).

Thematic Context

The theme of the ummah wāḥidah is the ultimate message and the primary purpose of the surah’s panoramic survey of the prophets. The chapter is named “The Prophets” precisely to demonstrate this point. By showing that all these diverse messengers shared the same core beliefs, faced the same struggles, and called to the same God, the surah powerfully argues for the essential unity of all true divine revelation. It breaks down the walls of religious tribalism and calls humanity back to the single, original religion of their common spiritual ancestors.

Modern & Comparative Lens

The concept of the ummah wāḥidah is a cornerstone of the Islamic worldview and its approach to religious history. It is a powerful statement of what is sometimes called the “perennial philosophy”—the idea that there is a single, universal truth that lies at the heart of all the great religious traditions. The Islamic perspective is that this single truth is pure monotheism, and that all the prophets were sent to teach this same path. This concept provides a powerful theological basis for interfaith dialogue and for recognizing the shared heritage of the Abrahamic faiths.

Practical Reflection & Application

This verse should transform the way we see ourselves and our relationship with other faith communities. It should inspire in us a deep sense of respect and kinship for all the true followers of all the prophets. It reminds us that our primary identity is not based on our ethnicity or our historical affiliation, but on our membership in this one, timeless, universal community of those who submit to the one Lord. It is a call to unite upon the common principles that have been taught by all the messengers of God.

55. Wārithūn (وَارِثُون) – Inheritors

Linguistic Root & Etymology

The word Wārithūn is the plural active participle from the root و-ر-ث (W-R-Th), which means to inherit. The wārithūn are the ones who inherit. God’s name, Al-Wārith, means The Ultimate Inheritor, the one to whom all things ultimately return.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, Prophet Zakariyya’s prayer concludes with a profound statement of faith: “My Lord, do not leave me alone, while you are the best of inheritors” (wa anta khayru al-wārithīn). Prophet Ibrahim’s legacy is carried on by his righteous offspring. The surah also makes a grand, universal promise: “And We have already written in the Zabur (the Psalms) after the [previous] reminder that the earth [will be] inherited by My righteous servants.” Commentators explain that this is a divine promise that the ultimate authority and stewardship of the earth will be given to the righteous believers.

Thematic Context

The theme of inheritance is a powerful message of hope and ultimate triumph that runs through the surah. It provides the final answer to the struggle between the prophets and their opponents. While the disbelievers may seem to have power and dominion in the short term, the surah gives a divine guarantee that the final inheritance—both of the earth and of Paradise—belongs to the righteous. This promise is a source of immense strength and patience for the believers in their struggle.

Modern & Comparative Lens

The idea that the righteous or the meek will “inherit the earth” is a powerful promise found in the Psalms of David and in the teachings of Jesus in the Gospels (the Beatitudes). The Quranic verse is a direct and powerful affirmation of this same principle. It provides a theological framework for history, suggesting that there is a moral arc to the universe and that despite the temporary victories of tyranny, the future ultimately belongs to the just and the righteous.

Practical Reflection & Application

This verse is a profound source of hope and a call to action. It should motivate us to be among the “righteous servants” who are worthy of this divine promise. It teaches us that the path to true and lasting success is not through aggression and injustice, but through righteousness, patience, and faith. We should strive to be worthy inheritors of the legacy of the prophets, and we should work to establish justice and righteousness on the earth, with the firm conviction that the future belongs to the servants of God.

56. Ya’jūj wa Ma’jūj (يَأْجُوجَ وَمَأْجُوجَ) – Gog and Magog

Linguistic Root & Etymology

The names Ya’jūj wa Ma’jūj (Gog and Magog) are proper names of two tribes or nations. Their etymology is ancient and may be related to a root meaning to be agitated or to surge, like a burning fire or a wave.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, the release of Ya’jūj wa Ma’jūj is mentioned as one of the great and final signs of the approach of the Day of Judgment. The surah says, “Until, when [the dam of] Gog and Magog has been opened and they, from every elevation, descend,” and then the “true promise has drawn near.” Commentators explain that their release from the barrier built by Dhul-Qarnayn will signal the beginning of the final, chaotic events leading up to the end of the world. Their swarming descent from every hill will be a sign of a world that has descended into utter chaos and corruption.

Thematic Context

The theme of the release of Ya’jūj wa Ma’jūj is the surah’s most powerful and terrifying eschatological sign. It is a key part of the surah’s opening theme: the reckoning has drawn near. The mention of this future event is meant to shake the listener out of their heedlessness by showing them that the end of the world is not a myth, but a reality that will be preceded by specific and dramatic signs. Their release represents the final breakdown of the forces of order and the unleashing of the forces of chaos before the final judgment.

Modern & Comparative Lens

Gog and Magog are major figures in the apocalyptic literature of the Abrahamic faiths. Their identity has been the subject of speculation for centuries, with different interpreters trying to link them to various historical nations. Many modern commentators, however, view them more as a symbolic representation of a type of chaotic, destructive, and anti-civilizational force that will emerge with great power at the end of time, rather than a specific ethnicity.

Practical Reflection & Application

The prophecy of the release of Ya’jūj wa Ma’jūj is not meant to make us live in fear or to engage in speculative date-setting. It is meant to be a powerful motivator for spiritual preparedness. The story is a reminder that the world as we know it is not permanent. We should live with the awareness that the final hour is approaching, and we should use the time we have to strengthen our faith and to do the righteous deeds that will be our only source of security when the great and terrible signs of the end begin to unfold.

57. Yunus (يُونُس) – Jonah

Linguistic Root & Etymology

The name Yunus (Jonah) is of Hebrew origin. He was a prophet of God who was sent to the people of Nineveh. In Surah Al-Anbiya, he is referred to by the honorific title Dhun-Nun (“The Man of the Fish”).

Classical Exegesis (Tafsir)

As discussed under *Dhun-Nun*, the story of Yunus in this surah is a powerful lesson in repentance. He left his people in anger, an act of impatience for which he was tested by being swallowed by a great fish. It was his sincere and immediate turning back to God from the darkness of the belly of the fish that led to his salvation. His prayer—”There is no deity except You; exalted are You! Indeed, I have been of the wrongdoers”—is presented as the key to his rescue.

Thematic Context

The story of Yunus is a profound illustration of the surah’s theme of the humanity of the prophets and the boundless mercy of God. It shows that even a prophet can make a mistake out of a very human emotion like anger. The crucial theme is that the door of repentance is always open, and that God responds to the sincere call of His servants, even from the most hopeless of situations. The story concludes with a universal promise that this is the way God saves all believers who turn to Him in this manner.

Modern & Comparative Lens

Jonah is a significant figure in the Abrahamic faiths. The Quranic account of his story is notable for its focus on his inner state of repentance and the power of his prayer. This makes his story not just a historical narrative, but a timeless spiritual and psychological lesson. His experience of being in the belly of the fish is a universal archetype for the “dark night of the soul,” a period of intense trial and despair that can become a catalyst for profound spiritual transformation.

Practical Reflection & Application

The prayer of Prophet Yunus is a gift to the Muslim community. The Prophet Muhammad is reported to have said that no believer calls upon God with this prayer in a state of distress except that God will respond to him. This should make this prayer a constant companion for us. Whenever we are feeling overwhelmed by a problem, or when we have made a mistake and feel trapped in its consequences, we should turn to God with the sincere words of Prophet Yunus, confident in the divine promise of relief.

58. Zabūr (الزَّبُور) – The Psalms

Linguistic Root & Etymology

The word Zabūr means a book or a scripture. It comes from the root ز-ب-ر (Z-B-R), which means to write or to inscribe. Az-Zabūr is the specific name given in the Qur’an to the holy book that was revealed to Prophet Dawud (David), which corresponds to the biblical Book of Psalms.

Classical Exegesis (Tafsir)

In Surah Al-Anbiya, the Zabūr is mentioned in a powerful verse that gives a divine promise of ultimate victory for the righteous: “And We have already written in the Zabur after the [previous] reminder that the earth [will be] inherited by My righteous servants.” Commentators explain that the Qur’an is here confirming a truth that was already revealed in the holy book of Prophet Dawud. Indeed, a similar statement is found in the Psalms: “But the meek shall inherit the earth” (Psalm 37:11).

Thematic Context

The mention of the Zabūr is a central part of the surah’s theme of the unity of divine revelation. It shows that the core promises and principles of the faith are not new to the Qur’an, but have been a consistent part of God’s message throughout history. By quoting the Zabūr, the Qur’an is affirming the divine origin of the scripture given to Dawud and positioning itself as a confirmation and culmination of the same eternal truth. The promise that the righteous will inherit the earth is a universal prophetic promise.

Modern & Comparative Lens

The direct mention and affirmation of the Zabūr is a powerful basis for Muslim-Jewish and Muslim-Christian dialogue. It shows that the Qur’an does not see itself as completely separate from the previous scriptures, but as part of the same continuum. The verse is a remarkable point of intersection between the Qur’an and the Psalms, affirming a shared eschatological hope for the ultimate triumph of the righteous.

Practical Reflection & Application

This verse should fill our hearts with hope and strengthen our conviction in God’s promises. It is a reminder that the ultimate victory belongs not to the arrogant and the powerful of this world, but to the humble and righteous servants of God. This should give us the patience to endure the temporary dominance of injustice, and the motivation to strive to be among the “righteous servants” who are worthy of inheriting the earth and, more importantly, the gardens of Paradise.

59. Zakariyyā (زَكَرِيَّا) – Zechariah

Linguistic Root & Etymology

The name Zakariyyā (Zechariah) is of Hebrew origin, meaning “The Lord has remembered.” He was a prophet of the Children of Israel and the custodian of Maryam.

Classical Exegesis (Tafsir)

The story of Zakariyyā‘s prayer for a child is narrated in Surah Al-Anbiya as a prime example of God’s mercy and the power of supplication. The surah says, “And [mention] Zechariah, when he called to his Lord, ‘My Lord, do not leave me alone, while you are the best of inheritors.'” The surah highlights the immediate divine response: “So We responded to him and gave him John and amended for him his wife.” Commentators have praised his prayer as a model of perfect etiquette, combining a heartfelt plea with perfect submission to the divine will.

Thematic Context

The story of Zakariyyā is a powerful illustration of the surah’s theme that God responds to the sincere calls of His prophets and servants. His story, along with the story of Ayyub and Yunus, forms a trio of narratives in the middle of the surah that all focus on the theme of a prayer of distress being answered with a miraculous divine relief. His story of being granted a child in his extreme old age is a powerful sign of God’s creative power and His boundless mercy.

Modern & Comparative Lens

Zechariah is an honored figure in both the New Testament and the Qur’an. The stories of his prayer and the annunciation of his son’s birth are very similar in both scriptures. The Quranic account is notable for its conciseness and its focus on the beauty and humility of his prayer, particularly his profound statement of submission, “while you are the best of inheritors.”

Practical Reflection & Application

The prayer of Zakariyyā is a beautiful model for any of us who are praying for something we deeply desire. It teaches us to combine our sincere and heartfelt requests with a profound sense of submission to God’s ultimate wisdom and decree. It is a lesson in how to ask, while at the same time, how to entrust the final outcome to God. His story is a timeless source of hope that it is never too late to call upon our Lord, and that no situation is too “impossible” for His mercy to transform.

60. Ẓālimīn (ظَّالِمِين) – Wrongdoers

Linguistic Root & Etymology

The word Ẓālimīn is the plural active participle from the root ظ-ل-م (Ẓ-L-M), which means darkness or injustice. The ẓālimīn are the wrongdoers, the unjust, or the oppressors. It is a comprehensive term for all those who commit ẓulm (injustice), the greatest of which is shirk.

Classical Exegesis (Tafsir)

This word is used repeatedly throughout Surah Al-Anbiya to describe the opponents of the prophets and the inhabitants of the destroyed cities. The surah says, “And how many a city which was unjust (ẓālimatan) have We shattered.” The criminals on the Day of Judgment will cry out, “O woe to us! Indeed, we were wrongdoers (kunnā ẓālimīn).” Most famously, Prophet Yunus, in his prayer of repentance, admits his own mistake by saying, “Indeed, I have been of the wrongdoers” (innī kuntu min aẓ-ẓālimīn). His humble admission of his own wrongdoing is the key to his salvation.

Thematic Context

The theme of the fate of the ẓālimīn is a central part of the surah’s message of divine justice. The chapter systematically shows that the consequence of wrongdoing is destruction in this life and punishment in the next. The only escape from this fate is to do what Yunus did: to recognize one’s own wrongdoing and to turn to God in sincere repentance before it is too late. The surah is a powerful warning that injustice, both against God and against people, has severe and inescapable consequences.

Modern & Comparative Lens

The concept of “wrongdoing” and its consequences is the foundation of all systems of law and ethics. The Quranic concept is a holistic one that links all forms of injustice back to a single root: a broken relationship with God. The prayer of Yunus is a universal model of repentance. It is a recognition that when we make a mistake, the first step to fixing it is to humbly admit, “I was wrong.”

Practical Reflection & Application

The prayer of Yunus is a gift to us. It is a powerful phrase that we can use to seek forgiveness for our own sins. When we have wronged ourselves or others, we should turn to God and say, with the sincerity of Prophet Yunus, “Indeed, I have been of the wrongdoers.” This humble admission is the key that opens the door to divine mercy. The surah teaches us to be quick to admit our faults and to never be too proud to repent, for this is the path of salvation that was taught by all the prophets.

61. Ẓulumāt (ظُلُمَات) – Darknesses

Linguistic Root & Etymology

The word Ẓulumāt is the plural of ẓulmah, which comes from the root ظ-ل-م (Ẓ-L-M), the same root as ẓulm (injustice). The primary meaning is darkness, but the plural form, ẓulumāt, is often used in the Qur’an to signify a state of multiple, overlapping layers of darkness, both physical and metaphorical.

Classical Exegesis (Tafsir)

This powerful word is used to describe the state of Prophet Yunus (Jonah) when he called out to his Lord. The surah says, “And he called out within the darknesses” (fa-nādā fī aẓ-ẓulumāt). Commentators have described these as three layers of physical darkness: the darkness of the belly of the fish, the darkness of the depths of the sea, and the darkness of the night. Metaphorically, he was also in the darkness of his own distress and his mistake. It was from this state of absolute and profound darkness that his prayer of light and repentance emerged.

Thematic Context

The theme of the ẓulumāt is a central part of the story of Yunus, which is a key lesson in the surah on the power of repentance. The story is a powerful allegory for the human condition. We all, at times, find ourselves in the “darknesses” of our own mistakes, our own problems, and our own despair. The story of Yunus is a timeless lesson that even from the deepest and most inescapable darkness, the path to salvation is through a sincere call to the one Lord who is the only source of light.

Modern & Comparative Lens

The experience of the “dark night of the soul” is a well-known concept in Christian mysticism and in modern psychology. It is a period of intense spiritual or psychological crisis, a feeling of being completely lost in the dark. The story of Yunus in the ẓulumāt is the ultimate Quranic archetype for this experience. His story is a powerful therapeutic narrative, providing a clear and effective roadmap for how to navigate this darkness: through the sincere remembrance of God and the humble admission of one’s own faults.

Practical Reflection & Application

This story is a profound source of hope for anyone who is going through a dark time in their life. When you feel that you are surrounded by “darknesses”—the darkness of depression, the darkness of debt, the darkness of a difficult relationship, the darkness of your own sin—remember Prophet Yunus. Do what he did. Turn to God with his beautiful and powerful prayer. The story is a divine guarantee that if you call out to Him from your darkness, He will hear you, and He has the power to bring you out into the light.